Catena Aurea, Luke

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Thomas Aquinas
THE CATENA AUREA
GOSPEL OF SAINT LUKE
Translated by John Henry Newman

Kenny, O.P.
except Prooemium and bracketed portions by Joseph
CONTENTS
*1* *2* *3* *4* *5* *6* *7* *8* *9* *10* *11* *12*
*13* *14* *15* *16* *17* *18* *19* *20* *21* *22* *23* *24*
Prooemium Prologue
Induam caelos tenebris, et I will clothe the heavens

saccum ponam with darkness, and place
operimentum eorum. a sack as their covering.
Dominus dedit mihi The Lord gave me an
linguam eruditam, ut erudite tongue, so that I
sciam sustentare eum qui can sustain the fallen by
lapsus est verbo. Erigit my word. He awakens me
mane, mane erigit mihi in the morning; in the
aurem, ut audiam quasi morning he awakens my
magistrum. (Isaias 50:3-4) ear, that I may hear him
as my teacher.
Glossa: Inter cetera incarnationis Gloss: Among the mysteries of the

Christi mysteria, quae Isaias propheta incarnation of Christ, which Isaiah
diligenter et aperte praenuntiat, dicit diligently and openly foretold, he
induam caelos tenebris etc., ex says: "I will clothe the heavens" etc.
quibus verbis accipere possumus From these words we can gather, for
Evangelii secundum Lucam the Gospel according to Luke, the
materiam, modum scribendi, finem et matter, the manner of writing, the
conditionem scriptoris. purpose and the condition of the
writer.
Augustinus de Cons. Evang: Lucas Augustine, On the consistency of

enim circa sacerdotalem domini the Gospel: For Luke seems
stirpem atque personam magis preoccupied with the royal lineage
occupatus videtur, unde per vitulum and person of the Lord. Therefore he
significatus est, propter maximam is typified by the bull, because it is
victimam sacerdotis. the chief victim of the priest.
Ambrosius in Luc: Vitulus enim Ambrose, on Luke: For the priestly

sacerdotalis est victima, unde bene boois is the victim; therefore this
congruit vitulo hic Evangelii liber, qui a Gospel book fits the bull well,
sacerdotibus inchoavit et because it starts from priests and
consummavit in vitulo, qui omnium vinishes in the book who took the
peccata suscipiens pro totius mundi sins of all and was sacrificed for the
vita est immolatus; et ipsam vituli life of the world. And Luke gave a
immolationem Lucas stylo quodam fuller treatment to the immolation of
pleniore diffudit. the bull.
Glossa: Quia igitur passionem Christi Gloss: Because Luke principally

principaliter exponere Lucas intendit, intended to treat of the passion of
huius Evangelii materia significari Christ, the matter of this Gospel can
potest in eo quod dicitur induam be represented by the statement: "I
caelos tenebris, et saccum ponam will clothe the heavens with
operimentum eorum; nam ad litteram darkness, and place a sack as their
in passione Christi tenebrae factae covering," for in the passion of Christ
sunt, et in discipulis fides obscurata darkness literally took pllace, and the
est. faith of the disciples was darkened.
Hieronymus super Isaiam: Et Jerome, on Isaiah: Christ was

Christus despectus erat et ignobilis despised and without honor when he
quando pendebat in cruce; et hung on the cross. His face was
absconditus est vultus eius atque hidden and despised, so that the
despectus, ut humano corpore divina divine power would be hidden by a
potentia celaretur. human body.
Hieronymus de viris Jerome, on illustrious men: Luke's

illustribusSermo autem Lucae tam in narration, both in the Gospel and in
Evangelio quam in actibus the Acts of the Apostles, is refined
apostolorum comptior est et saeculari and full of secular eloquence.
redolet eloquentia. Unde subditur Therefore Isaiah adds: "The Lord
dominus dedit mihi linguam eruditam. gave me an eloquent tongue."
Ambrosius in Luc: Nam licet Ambrose, on Luke: Although

Scriptura divina mundanae evacuet Scripture defeats human wisdom,
sapientiae disciplinam, quod maiore which relies more on a rich
fucata verborum ambitu quam rerum vocabulary than on reality,
ratione subnixa sit; tamen si quis in nevertheless, if anyone looks in
Scripturis divinis etiam illa quae divine Scripture for what they think
imitanda illi putant, quaerat, inveniet. should be imitated, he will find it. For
Sanctus enim Lucas velut quemdam St. Luke held to an historical order,
historicum ordinem tenuit, et plura and made known to us very many
nobis gestorum domini miracula miracles worked by the Lord. At the
revelavit; ita tamen ut omnes same time the historical narration of
sapientiae virtutes Evangelii ipsius this Gospel embraces all the powers
complecteretur historia. Quid enim of wisdom. For what could surpass
praecellentius ad sapientiam natural wisdom more than that he
naturalem, quam quod spiritum brought into play the Holy Creator
sanctum creatorem etiam dominicae Spirit also for the Lord's incarnation.
incarnationis extitisse reseravit? He teaches morals in the same book,
Docet moralia in eodem libro, such as that I must love my enemy.
quemadmodum scilicet amare He also teaches reasonable things,
inimicum debeam; docet etiam as when I read that he who is faithful
rationalia, cum lego quoniam qui in little things, will be faithful in great
fidelis est in minimo, et in magno things.
fidelis est.
Eusebius in Eccles. HistIs ergo Eusebius, Ecclesiastical History:

genere quidem Antiochenus, arte From Antiochene stock, he was a
medicus, secundum hanc medicinam medical practitioner, according to the
quam ex apostolorum vel societate medicine that he learned from the
vel traditione susceperat, duos nobis company of the apostles or from
medicinales libros, quibus non tradtion. He left us two medical
corpora sed animae curentur books, where he explained how not
explicuit. Unde sequitur ut sciam bodies, but souls are cured.
sustentare eum qui lapsus est verbo. Therefore, Isaiah continues: "so that I
can sustain the fallen by my word."
Hieronymus super Isaiam: Dicit Jerome, on Isaiah: He says that he

enim se a domino accepisse received from the Lord his account
sermonem, quomodo lapsum on how to raise up a falling and erring
errantemque populum sustentet, et people, and call them back to
revocet ad salutem. salvation.
Graecus expositor: Cum autem A Greek expositor: Since Luke was

Lucas bonae indolis esset et well endowed and could work hard,
capacitatis strenuae, Graecorum he acquired Greek learning. He fully
scientiam consecutus est. mastered grammar, poetry, rhetoric
Grammaticam siquidem atque poesim and the ability to persuade, nor did
adeptus perfecte, rethoricam autem et he lack philosophical talent. Lastly,
persuadendi leporem assecutus ad he acquired medical science, and
plenum, neque philosophiae since by natural precosity he tasted
muneribus caruit; denique et his full of human wisdom, he flew to a
medicinam acquirit, et quoniam higher level. So he hurred to Judaea,
naturae velocitate satis de humana and went to Christ, seeing him and
gustaverat sapientia, ad altiorem hearing him. Since he knew the truth,
convolat. Accelerat igitur ad Iudaeam, he became a true disciple of Christ,
et visibiliter et verbo tenus Christum staying with his Master for a long
adit. Cumque veritatem cognosceret, time.
verus efficitur Christi discipulus,
plurimum magistro commoratus.
Glossa: Unde subditur erigit mane, Gloss: There follows: "He awakens
quasi a iuventute ad saecularem me in the morning," that is, from his
sapientiam; mane erigit mihi aurem youth with secular wisdom. He
ad divina, ut audiam quasi magistrum, awakens me to divine things, so that I
scilicet ipsum Christum. may hear him as a Master, that is,
Christ himself.
Eusebius in Eccles. Hist: Tradunt Eusebius, Ecclesiastical History:

autem quod Evangelium suum ex The tradition is that he wrote his
Pauli ore conscripserit, sicut et Gospel from the mouth of Paul, as
Marcus quae ex Petri ore fuerant Mark wrote what Peter preached.
praedicata conscripsit.
Chrysostomus super Matthaeum: Chrysostom, on Matthew: Each of

Uterque autem eorum magistrum them imitated their master, Luke
imitatus est; hic quidem Paulum super imitating Paul flowing on the rivers,
flumina fluentem, ille autem Petrum Mark imitating Peter who kept to brief
breviloquio studentem. speech.
Augustinus de Cons. Evang: Eo Augustine, on the consistency of

autem tempore scripserunt quo non the Gospels: At that time they wrote,
solum ab Ecclesia Christi, verum they received the approbation no only
etiam ab ipsis adhuc in carne of the Church of Christ, but also of
manentibus apostolis probari the apostles who were still living.
meruerunt.
Et haec prooemialiter dicta sufficiant. And this suffices as an introduction.
Caput 1 CHAPTER I
Lectio 1
1 ἐπειδήπερ πολλοὶ 1. Forasmuch as many

ἐπεχείρησαν have taken in hand to set
forth in order a declaration
ἀνατάξασθαι διήγησιν of those things which are
περὶ most surely believed
τῶνπεπληροφορημένων among us, 2. Even as they
ἐν ἡμῖν πραγμάτων, 2 delivered them to us, which
from the beginning were
καθὼς παρέδοσαν ἡμῖν
eyewitnesses, and
οἱ ἀπ' ἀρχῆς αὐτόπται ministers of the word: 3. It
καὶ ὑπηρέται γενόμενοι seemed good to me also,
τοῦ λόγου, 3 ἔδοξε having had perfect
κἀμοὶ understanding of all things
from the very first, to write
παρηκολουθηκότι to you in order, most
ἄνωθεν πᾶσιν ἀκριβῶς excellent Theophilus, 4.
καθεξῆς σοι γράψαι, That you might know the
κράτιστε θεόφιλε, 4 ἵνα certainty of those things,
wherein you have been
ἐπιγνῷς περὶ ὧν
instructed.
κατηχήθης λόγων τὴν
ἀσφάλειαν.
Eusebius Eccles. Hist: Lucas in EUSEBIUS; St. Luke at the

initio Evangelii sui, causam cur commencement of his Gospel has told
scripserit indicavit, videlicet quoniam us the reason of his writing, which
multi alii temere praesumpserant was, that many others had rashly
enarrare res quae sibi magis erant taken upon themselves to give
ad liquidum compertae: et hoc est accounts of those things of which he
quod dicit quoniam quidem multi had a more certain knowledge. And
conati sunt ordinare narrationem this is his meaning when he says,
rerum. Forasmuch as many have taken in
hand to set forth in order a declaration
of things.
Ambrosius in prooem. in Lucam: AMBROSE; For as many among the

Nam sicut multi in Iudaeorum populo Jewish people prophesied by
divino infusi spiritu prophetaverunt, inspiration of the Spirit of God, but
alii autem pseudoprophetae erant others were false prophets rather than
potius quam prophetae; sic et nunc prophets, so now also travel many
in novo testamento multi Evangelia attempted to write Gospels which the
scribere conati sunt, quae boni good moneychanger refuses to pass.
nummularii non probarunt: et aliud One gospel is mentioned which the
quidem fertur Evangelium quod twelve Apostles are said to have
duodecim scripsisse dicuntur: ausus written; another Basilides presumed to
est etiam Basilides Evangelium write; and another is said to have been
scribere: fertur aliud secundum by Matthias.
Thomam, et aliud secundum
Matthiam.
Beda: Multos ergo eos non tam BEDE; The many who are mentioned,
numerositate quam haereseos he reckons not so much by their
multifariae diversitate connumerat, number, as by the variety of their
qui non spiritus sancti munere manifold heresies; men who were not
donati, sed vacuo labore conati, endued with the gift of the Holy Spirit,
magis ordinaverunt narrationem, but engaging in a vain work, have
quam historiae texuerunt veritatem. rather set forth in order a relation of
events, than woven a true history
Ambrosius: Qui enim conatus est AMBROSE; Now they who have
ordinare, suo labore conatus est, attempted to set forth these things in
nec implevit suo conatu: sine conatu order have labored by themselves, and
sunt enim donationes et gratia Dei, have not succeeded in what they
quae ubi se infuderit, rigare attempted. For without the assistance
consuevit, ut non egeat, sed of man come the gifts and the grace of
redundet scriptoris ingenium: et ideo God, which, when it is infused, is wont
bene dicit rerum quae in nobis so to flow, that the genius of the writer
completae sunt, vel quae in nobis is not exhausted, but ever abounding.
redundant: quod enim redundat, nulli He well says therefore, Of things which
deficit, et de completo nemo dubitat, have been fully accomplished among
cum fidem effectus astruat, exitus us, or which abound among us. For
prodat. that which abounds is lacking to none,
and no one doubts about that which is
fulfilled, since the accomplishment
builds up our faith, and the end
manifests it.
Origenes in Lucam: Dicit autem TITUS BOSTRENSIS; He says, of

rerum, quia non secundum things, because not by shadows, as
phantasiam, iuxta haereticos, the heretics say, did Jesus accomplish
exercuit Iesus carnalem ipsius His advent in the flesh, but being as
adventum; sed cum veritas esset, He was the Truth, so in very truth He
revera negotium prosecutus est. performed His work.
Affectum autem suum indicat ex hoc ORIGEN; The effect upon his own
quod ait quae in nobis completae mind, St. Luke explains by the
sunt; idest, quae in nobis expression, of the things which have
manifestissimae sunt ostensae: id been fully accomplished among us, i.e.
enim quod Graece legitur have had their full manifestation
peplirophorimenon uno verbo among us, (as the Greek word
Latinus sermo non explicat: certa signifies, which the Latin cannot not
enim fide et ratione cognoverat, express in one word,) for he had been
neque in aliquo fluctuabat. convinced of them by sure faith and
reason, and wavered not in
Chrysostomus: Evangelista autem CHRYSOSTOM; The Evangelist was

non solum testimonio contentus est so far from being content with his
proprio, sed ad apostolos totum single testimony, that he refers the
refert, inde robur venatur sermoni; et whole to the Apostles, seeking from
ideo subdit sicut tradiderunt nobis them a confirmation of his words; and
qui ab initio ipsi viderunt.
any thing. therefore he adds, as they handed
them down to us, who were
themselves from the beginning
eyewitnesses.
Eusebius Eccles. Hist: Certus est EUSEBIUS; Luke is a sure witness,

quod veritatem, vel Paulo because he obtained his knowledge of
exponente, vel aliis apostolis qui ab the truth either from St. Paul’s
initio ipsi viderant, vel sibi instructions, or the instructions and
tradiderant, consecutus sit. traditions of the other Apostles, who
were themselves eyewitnesses from
the beginning.
Chrysostomus: Dicit autem CHRYS. He says, were eyewitnesses,

viderunt, quia hoc maxime robur because this is our chief ground for
nanciscitur credulitatis, quod believing in a thing, that we derive it
addiscitur ab his qui praesentialiter from those who were actually
viderunt. eyewitnesses.
Origenes: Palam est autem quod ORIGEN; It is plain that of one kind of
cuiusdam doctrinae finis est in ipsa knowledge, the end is in the
doctrina, sicut geometriae; alterius knowledge itself, as in geometry; but of
vero doctrinae finis in opere another kind, the end is counted to be
computatur, sicut medicinae; et ita in the work, as in medicine; and so it is
est in sermone Dei. Et ideo in the word of God, and therefore
postquam significaverat scientiam having signified the knowledge by the
ex hoc quod dixerat ipsi viderunt, words were themselves eyewitnesses,
demonstrat opera ex hoc quod he points out the work by what follows,
sequitur: et ministri fuerunt sermonis and were ministers of the word.
vel verbi.
Ambrosius: Nam congruit ista AMBROSE; This expression is used,

locutio, ut maius mysterium verbi not that we should suppose the
quam auditum esse credamus; sed ministry of the word to consist rather in
quia non prolativum verbum, sed seeing than hearing, but that, because
substantiale significatur, non vulgare by the word was meant not a word that
verbum, sed caeleste intelligamus, can be spoken by the mouth, but one
cui apostoli ministrarunt. of real existence, we may understand
that to have been not a common, but a
Heavenly Word, to which the Apostles
ministered.
Cyrillus: Quod autem dicit, huius CYRIL; In what he says of the

verbi visores fuisse apostolos, Apostles having been eyewitnesses of
concordat cum Ioanne, qui dicit: the word, he agrees with John, who
verbum caro factum est, et habitavit says, The Word was made flesh, and
in nobis, et vidimus gloriam eius. dwelt among us, and we saw His glory.
Verbum namque, mediante carne, For the Word by means of the flesh
visibile factum est. was made visible.
Ambrosius: Non solum autem AMBROSE; Now not only did they see
secundum corpus viderunt the Lord in the body, but also in the
dominum, sed etiam secundum Word. For they saw the Word, who
verbum. Viderunt enim verbum, qui with Moses and Elias saw the glory of
cum Moyse et Elia viderunt gloriam the Word. Others did not see it, who
verbi; alii non viderunt, qui corpus could only see the body.
tantummodo videre potuerunt.
Origenes: Et in Exodo quidem ORIGEN; It is written in Exodus, The

scriptum est: populus videbat vocem people saw the voice of the Lord. Now
domini; vox autem auditur potius a voice is rather heard than seen. But
quam videtur. Sed propterea ita it was so written, to show us that men
scriptum est ut ostenderetur nobis see the voice of the Lord with other
aliis videri oculis vocem domini, eyes, which they only have who are
quibus illi aspiciunt qui merentur. worthy of them. Again in the Gospel, it
Porro in Evangelio non vox cernitur, is not the voice that is perceived, but
sed sermo qui voce praestantior est. the Word, which is more excellent than
the voice.
Theophylactus: Ex hoc enim THEOPHYLACT; By these words it is

manifeste innuitur quod Lucas non plainly implied, that Luke was not a
fuit discipulus ab initio, sed processu disciple from the beginning but
temporis; alii autem fuerunt discipuli became one in course of time; others
ab initio, ut Petrus et filii Zebedaei. were disciples from the beginning, as
Peter, and the sons of Zebedee.
Beda in Lucam: Et tamen BEDE; Nevertheless both Matthew

Matthaeus quoque et Ioannes in and John were obliged in many things
multis quae scriberent, ab his qui that they wrote to consult those who
infantiam, pueritiam, had had means of knowing the infancy,
genealogiamque eius scire et gestis childhood, and genealogy of our Lord,
interesse potuerant, audire opus and of seeing the things which he did.
habebant.
Origenes: Deinde facultatem ORIGEN; St. Luke hereby explains to

scribendi replicat: quoniam ea quae us the source of his writing; seeing that
scripsit, non rumore cognoverit, sed what things he wrote, he gained not
ab initio fuerit ipse consecutus: unde from report, but had himself traced
sequitur visum est et mihi, assecuto them up from the beginning. Hence it
a principio omnia diligenter, ex follows, It seemed good to me also,
ordine tibi scribere, optime having carefully investigated every
Theophile. thing from the very first, to write to you
in order, most excellent Theophilus.
Ambrosius: Cum dicit visum est et AMBROSE; When he says, It seemed

mihi, non negat Deo visum: a Deo good to me, he does not deny that it
enim praeparatur voluntas hominum. seemed good to God for it is God who
Prolixiorem autem hunc Evangelii predisposes the wills of men. Now no
librum quam ceteros esse nemo one has doubted that this book of the
dubitaverit; et ideo non ea quae Gospel is more full of details than the
falsa sunt, sed quae vera, sibi others; by these words then he claims
vindicat: et ideo dicit assecuto to himself, not any thing that is false,
quidem omnia visum est scribere: but the truth; and therefore he says, “It
non omnia, sed ex omnibus: quia seemed good to me, having
quae fecit Iesus si scribantur omnia, investigated every thing, to write.” Not
nec ipsum mundum capere arbitror. to write every thing, but from a review
Consulto autem quae ab aliis sunt of every thing; “for if all the things
scripta praeteriit, ut propriis which Jesus did were written, I do not
quibusdam singuli Evangeliorum libri think the world itself could contain
mysteriorum gestorumque miraculis them.” But purposely has Luke passed
eminerent. by things that were written by others,
in order that each book of the Gospel
might be distinguished by certain
mysteries and miracles peculiar to
itself.
Theophylactus: Scribit autem ad THEOPHYLACT; He writes to

Theophilum virum inclytum, fortassis Theophilus, a man probably of some
et principem, quia quod dicit cratiste, distinction, and a governor; for the
idest optime, sive strenue, non form, Most excellent, was not used
dicebatur nisi principibus et except to rulers and governors. As for
praesidibus; sicut et Paulus Festo example, Paul says to Festus, Most
praesidi dixit: cratiste (hoc est excellent Festus.
optime vel strenue) Feste.
Beda: Theophilus autem BEDE; Theophilus means, “loving

interpretatur amans Deum vel God,” or “being loved by God.”
amatus a Deo. Quisquis ergo amat Whoever then loses God, or desires to
Deum, sive a Deo se desiderat be loved by Him, let him think this
amari, ad se scriptum putet Gospel to have been written to him,
Evangelium, et ut sibi datum munus, and preserve it as a gift presented to
sibique commendatum pignus him, a pledge entrusted to his care.
conservet. Non autem novorum The promise was not to explain the
quorumlibet eidem Theophilo et meaning of certain new and strange
velut ignotorum ratio pandenda; sed things to Theophilus, but to set forth
eorum de quibus eruditus est, the truth of those words in which he
verborum promittitur veritas had been instructed; as it is added,
exprimenda, cum subditur ut That you might know the truth of those
cognoscas eorum verborum de words in which you have been
quibus eruditus es, veritatem; instructed; that is, “that you might be
scilicet, ut quo quid ordine a domino able to know in what order each thing
gestum dictumve sit, agnoscere was said or done by the Lord.”
queas.
Chrysostomus: Vel aliter. Ut CHRYSOSTOM; Or it may be, “That
certitudinem habeas, et securus you might feel certain and satisfied as
existas, quae auditu perceperas, to the truth of those things which you
prospiciens in Scriptura. have heard, now that you behold the
same in writing.”
Theophylactus in Lucam: THEOPHYLACT; For frequently, when

Plerumque enim cum sine scripto a thing is asserted by any one, and not
aliquid dicitur, calumniantur illud expressed in writing, we suspect it of
quasi falsum; cum vero quis quae falsehood; but when a man has written
dicit scripserit, tunc magis credimus: what he asserts, we are the more
quia nisi putaret vera, non scriberet. inclined to believe it, as if, unless he
thought it to be true, he would not
commit it to writing.
Chrysostomus: Vel aliter. Totum GREEK EX. The whole preface of in

Evangelistae prooemium duo this Evangelist contains two things;
continet: conditionem eorum qui first, the condition of those who wrote
ante eum Evangelium scripserant, Gospels before him, (Matthew and
puta Matthaei et Marci; et rursum Mark for example;) secondly, the
cur et ipse scribere proposuit. Cum reason why he also himself proposed
vero dixisset conati sunt, vocabulum to write one.
Having said, “attempted,”
protulit potens applicari et ad a word which may be applied both to
praesumptuose aggredientes those who presumptuously engage
materiam, et ad honeste upon a subject, and those who
pertractantes illam. Duabus enim reverently handle it, he determines the
additionibus dubiam sententiam doubtful expression by two additions;
certificat. Primo quidem quia dixit first, by the words, Of things which
quae in nobis completae sunt rerum; have been fully accomplished among
secundo quia dixit sicut tradiderunt us; and secondly, As they handed
nobis qui ab initio ipsi viderunt. them down to us, who were
Simul autem hoc quod dico eyewitnesses from the beginning. The
tradiderunt indicare mihi videtur word handed down seems to show,
quod et ipsi moneantur propagare; that the eye-witnesses themselves had
velut enim illi tradiderunt, ipsos a commission to transmit the truth. For
quoque oportebit accipientes as they handed it down, so it became
seriatim ad invicem promulgare. others also receiving it in due order, in
Nondum autem commendantibus their turn to publish it. But from the not
Scripturae quae tradita fuerint, depositing in writing what had been
contingebat inconvenientia plurima delivered, several difficulties through
provenire diuturnitate temporis, unde lapse of time sprang up. Rightly then
merito quae de primis visoribus verbi did those who had received the
et ministris verbi acceperant, in tradition from the first eye-witnesses of
scriptis universo mundo traditionem the Word, establish it in writing for the
praestiterunt, et calumnias whole world; thereby repelling
propellentes, et oblivionem falsehood, destroying forgetfulness,
destruentes, et ex ipsa traditione and making up from tradition itself a
integritatem accomodantes. perfect whole.
Lectio 2
5 ἐγένετο ἐν ταῖς 5. There was in the days of

ἡμέραις ἡρῴδου Herod, the king of Judea, a
certain priest named
βασιλέως τῆς ἰουδαίας Zacharias, of the course of
ἱερεύς τις ὀνόματι Abia: and his wife was of the
ζαχαρίας ἐξ ἐφημερίας daughters of Aaron, and her
ἀβιά, καὶ γυνὴ αὐτῷ ἐκ name was Elizabeth. 6. And
they were both righteous
τῶν θυγατέρων ἀαρών,
before God, walking in all
καὶ τὸ ὄνομα αὐτῆς the commandments and
ἐλισάβετ. 6 ἦσαν δὲ ordinances of the Lord
δίκαιοι ἀμφότεροι blameless. 7. And they had
ἐναντίον τοῦ θεοῦ, no child, because that
Elizabeth was barren, and
πορευόμενοι ἐν πάσαις they both were now well
ταῖς ἐντολαῖς καὶ stricken in years.
δικαιώμασιν τοῦ
κυρίου ἄμεμπτοι. 7 καὶ
οὐκ ἦν αὐτοῖς τέκνον,
καθότι ἦν ἡ ἐλισάβετ
στεῖρα, καὶ ἀμφότεροι
προβεβηκότες ἐν ταῖς
ἡμέραις αὐτῶν ἦσαν.
Chrysostomus: Evangelicae CHRYSOSTOM; St. Luke commences

narrationis exordium a Zacharia the history of his Gospel with Zacharias
sumit et nativitate Ioannis, mirum and the birth of John; relating one
ante mirum edisserens, minus ante marvelous event before another, the
maius, nam quoniam virgo paritura less before the greater. For since a
erat, praeparavit gratia ut vetus virgin was about to become a mother, it
prius conciperet. Declarat autem had been fore-ordained by grace that
tempus, cum dicit fuit in diebus the old should previously conceive. He
Herodis; et adicit dignitatem, cum fixes the time, when he says, In the
subdit regis Iudaeae. Alius autem days of Herod, and in the following
Herodes fuit qui Ioannem occidit; words adds his rank, king of Judea.
sed ille tetrarcha fuit, hic autem rex. There was another Herod, who killed
John; he was tetrarch, whereas this one
was king.
Euthymius: Rex, inquam, ille qui [Euthymius: A king, that is, who killed
infantes occidit, pater illius Herodis, the infants, the father of the Herod who
qui praecursorem interemit. killed the Precursor.]
Beda in Lucam: Tempus autem BEDE; Now the time of Herod, i. c. of a

Herodis alienigenae regis dominico foreign king, bears witness to our Lord’s
attestatur adventui; praedictum coming, for it had been foretold, The
namque fuerat quia non deficiet scepter shall not depart from Judah, nor
princeps de Iuda, neque dux de a lawgiver from between his feet, until
femore eius, donec veniat qui Shiloh come. For from the time that our
mittendus est. Ex quo enim patres fathers came out of Egypt, they were
ex Aegypto exierunt, suae gentis governed by judges of their own nation,
iudicibus usque ad Samuelem until the Prophet Samuel; and then by
prophetam, ac deinde regibus kings, until the carrying away to
usque ad transmigrationem Babylon. But after the return from
Babyloniae regebantur. Post Babylon, the chief power was in the
reditum vero Babyloniae pontifices hands of priests, until the time of
rerum summam gerebant usque ad Hyrcanus, who was both king and high
Hircanum regem simul et priest. He was slain by Herod, after
pontificem, quo ab Herode which the government of the kingdom
interempto, Iudaeae regnum ipsi was delivered over by the command of
Herodi alienigenae iussu Augusti Augustus Caesar to this same Herod, a
Caesaris traditur gubernandum; foreigner, in whose thirty-first year,
cuius trigesimo primo anno, iuxta according to the prophecy we have
prophetiam supradictam, qui mentioned, Shiloh came.
mittendus erat advenit.
Ambrosius: Docet autem nos AMBROSE; Divine Scripture teaches

divina Scriptura, non solum mores us with respect to those whom we
in his qui praedicabiles sunt, sed commemorate, that not only the
etiam parentes oportere laudari: ut characters of the men themselves, but
veluti transmissa immaculatae of their parents also, ought to be
puritatis hereditas, in his quos praised, that they might be
volumus laudare, praecellat. Non distinguished by an inheritance, as it
solum igitur a parentibus, sed etiam were, handed down to them of
a maioribus sancti Ioannis nobilitas unspotted purity. Now not only from his
propagatur, non saeculari potestate parents, but also from his ancestors, St.
sublimis, sed religionis successione John derives his illustrious descent, a
venerabilis. Plena est igitur descent not exalted by secular power,
laudatio, quae genus, mores, but venerable from its sanctity.
officium, factum, iudicium Complete then is that praise which
comprehendit. Officium in comprehends birth, character, office,
sacerdotio: unde dicit sacerdos actions, and judgments.
The office was
quidam nomine Zacharias. that of the Priesthood, as it is said, A
certain Priest of the name of Zacharias.
Beda: De sacerdotali enim BEDE; For John was allotted a Priestly

prosapia Ioannes ortus est, ut eo tribe, that he might with the more
potentius imitationem sacerdotii authority herald forth a change of
praeconizaret, quo ipsum ad priesthood.
sacerdotale genus pertinere
claresceret.
Ambrosius: Genus autem AMBROSE; His birth is implied in the

comprehendit in maioribus: unde mention made of his ancestors. Of the
sequitur de vice Abia, idest nobilis course of Abia, i.e. of high rank among
inter familias. the noblest families.
Beda: Erant enim principes BEDE; There were Princes of the

sanctuarii, idest summi sacerdotes, Sanctuary or High Priests, both of the
tam de filiis Eleazar quam de filiis sons of Eleazar and the sons of
Ithamar, quorum vices, secundum Thamar, whose courses according to
ministeria sua, ut ingrederentur their respective services when they
domum Dei, vigintiquatuor sortibus entered into the House of God David
David distinxit; in quibus familiae divided into twenty-four lots, of which
Abia, de qua Zacharias ortus est, the family of Abia (from which
sors contingit octava. Non autem Zacharias was descended) obtained
frustra primus novi testamenti the eighth lot. But it was not without
praeco in octavae sortis iure meaning that the first preacher of the
nascitur: quia sicut septenario new covenant was born with the rights
saepe numero propter sabbatum of the eighth lot; because as the old
vetus testamentum, sic novum Covenant is often expressed by the
aliquoties per octonarium propter seventh number on account of the
sacramentum dominicae vel Sabbath, so frequently is the new
nostrae resurrectionis exprimitur. Covenant by the eighth, because of the
sacrament of our Lord’s or our
resurrection.
Theophylactus: Volens etiam THEOPHYLACT; Wishing to show also

ostendere quod ab utroque parente that John was legally of Priestly
legaliter ex sacerdotali genere erat, descent, Luke adds, And his wife was
subdit et uxor illius de filiabus of the daughters of Aaron, and her
Aaron, et nomen eius Elisabeth. name was Elisabeth, for it was not
Non enim permittebatur de alia tribu permitted to the Jews to take a wife
uxorem accipere, sed de sua. from any other tribe but their own.
Elisabeth interpretatur Dei requies. Elisabeth by interpretation signifies
Zacharias vero memoria domini. “rest,” Zacharias “the remembrance of
the land.”
Beda: Iustis enim parentibus BEDE; John was born of just parents,
Ioannes est genitus, ut eo that so he might the more boldly give
confidentius iustitiae praecepta precepts of justice to the people, which
populis daret, quo haec ipsa non he had not learnt as novelties, but had
quasi novitia didicisset, sed velut received by right of inheritance from his
hereditario iure a progenitoribus
accepta servaret. Unde sequitur ancestors. Hence it follows, And they
erant autem ambo iusti ante Deum. were both just before God.
Ambrosius in Lucam: Et sic AMBROSE; Here their whole character

mores in aequitate comprehendit. is comprehended in their justice, but it
Bene autem dicit ante Deum. Fieri is well said before God, for a man by
enim potest ut aliquis affectata affecting a popular good-will might
bonitate populari iustus videatur seem just to me, but not be just before
mihi, iustus autem ante Deum non God, if that justice instead of springing
sit, si iustitia non ex mentis from simpleness of heart, was a mere
simplicitate formetur, sed presence carried on by flattery. Perfect
adulatione simuletur. Perfecta igitur then is the praise, “that a man is just
laus est ante Deum iustum esse: before God;” for he only is perfect who
solus enim perfectior est qui ab eo is approved by Him who cannot be
probatur qui non potest falli. deceived. St. Luke comprehends the
Factum autem comprehendit in action in the commandment, the doing
mandato, in iustificatione iudicium. justice in the justification. Hence it
Unde sequitur incedentes in follows, walking in all the
omnibus mandatis et commandments and justifications of the
iustificationibus domini. Cum enim Lord. For when we obey the command
mandatis caelestibus obedimus, in of heaven we walk in the
mandatis domini incedimus; cum commandments of the Lord, when we
congrue iudicamus, tenere domini observe justice we seem to possess the
iustificationes videmur. Providere justification of the Lord. But to be
autem oportet bona non solum “blameless” we must “provide things
coram Deo, sed etiam coram honest”, not only before God, but also
hominibus. Unde sequitur sine before men; there is no blame when
querela. Nulla enim querela est ubi both motive and action are alike good,
et mentis bonitas concordat et facti, but a too austere righteousness often
et plerumque iustitia durior provokes censure.
hominum querelam excitat.
Origenes in Lucam: Potest etiam A righteous act may also be done

aliquid iustum iniuste fieri, ut si unrighteously, as when a man out of
iactantiae causa quis pauperi ostentation gives largely to the poor,
elargiatur; quod non est sine which is not without just cause of
querela. Sequitur et non erat illis blame. It follows, And they had no son,
filius, eo quod esset sterilis because Elizabeth was barren.
Elisabeth, et ambo processissent in
diebus suis.
Chrysostomus: Non solum autem CHRYSOSTOM; Not only Elisabeth, but

Elisabeth erat sterilis, sed et the wives of the Patriarchs also, Sarah,
patriarcharum coniuges, Sara, Rebecca, Rachel, were barren, which
Rebecca, Rachel; quod dedecus was counted a disgrace among the
erat antiquis: nec enim possumus ancients. Not that their barrenness was
dicere quod peccati effectus esset the effect of sin, since all were just and
sterilitas, quia cuncti iusti, cuncti virtuous, but ordained rather for our
virtuosi. Haec autem fuit sterilitatis benefit, that when you saw a virgin
causa, ut cum videris virginem giving birth to the Lord, you might not
parientem dominum, non sis be faithless, or perplexing your mind
incredulus, exercitans mentem with respect to the womb of the barren.
tuam in alvo sterilium.
Theophylactus: Et ut etiam tu THEOPHYLACT; And that you might

addisceres quod lex Dei learn that the law of God seeks not a
multiplicationem filiorum non appetit bodily increase of sons but a spiritual,
corporalem, sed magis spiritualem. both were far advanced, not only in the
Processerant autem ambo, non body but in the Spirit, “making ascents
secundum corpus, sed secundum in their heart,” having their life as the
spiritum, ascensiones in corde day not as the night, and walking
ponentes, et vitam suam ut diem et honestly as in the day.
non ut noctem habentes, quasi in
die honeste ambulantes.
Lectio 3
8 ἐγένετο δὲ ἐν τῷ 8. And it came to pass, that

ἱερατεύειν αὐτὸν ἐν while he executed the Priest’s
office before God in the order
τῇ τάξει τῆς of his course, 9. According to
ἐφημερίας αὐτοῦ the custom of the Priest’s
ἔναντι τοῦ θεοῦ, 9 office, his lot was to burn
κατὰ τὸ ἔθος τῆς incense when he went into
the temple of the Lord. 10.
ἱερατείας ἔλαχε τοῦ
And the whole multitude of
θυμιᾶσαι εἰσελθὼν the people were praying
εἰς τὸν ναὸν τοῦ without at the time of incense.
κυρίου, 10 καὶ πᾶν τὸ
πλῆθος ἦν τοῦ λαοῦ
προσευχόμενον ἔξω
τῇ ὥρᾳ τοῦ
θυμιάματος:
Beda: Per Moysen dominus unum BEDE; The Lord appointed by the hand
constituit summum sacerdotem, of Moses one High Priest, at whose
cui mortuo unum succedere iussit; death another was to succeed in due
et hoc usque ad David tempora order. This was observed until the time of
servatum est, a quo plures fieri David, who by the command of the Lord
domino agente decretum est: increased the number of the Priests; and
unde nunc Zacharias in ordine so at this time Zacharias is said to have
vicis suae sacerdotio functus esse been performing his Priest’s office in the
asseritur cum dicitur factum est order of his course, as it follows: But it
autem cum sacerdotio fungeretur came to pass, when Zacharias was
Zacharias in ordine vicis suae performing the Priest’s office in the order
ante Deum, secundum of his course before God, according to
consuetudinem sacerdotalem, the custom of the Priesthood, his lot was,
sorte exiit ut incensum poneret &c.
ingressus in templum domini.
Ambrosius: Videtur autem hic AMBROSE; Zacharias seems here to be

Zacharias summus designari designated High Priest, because into the
sacerdos: quia semel in anno second tabernacle went the High Priest
solus summus sacerdos in alone once every year, not without blood,
secundo sanctuario intrabat, non which he offered for himself and the sins
sine sanguine, quem offerret pro of the people.
se, et pro populi delictis.
Beda: Non autem nunc nova sorte BEDE; It was not by a new lot that he
electus est cum incensum esset was chosen when the incense was to be
adolendum, sed prisca sorte, cum burnt, but by the old lot, whereby
ex ordine sui pontificatus in vicem according to the order of his Priesthood
Abia succederet. Sequitur et he succeeded in the course of Abia. It
omnis multitudo populi erat orans follows, And all the multitude of the
foris hora incensi. Incensum in people, &c. Incense was ordered to be
sancta sanctorum a pontifice carried into the Holy of Holies by the
deferri, expectante foris templum High Priest, the whole people waiting
omni populo, decimo die septimi without the temple. It was to be on the
mensis est iussum, et hanc diem tenth day of the seventh month, and this
expiationis sive propitiationis day was to be called the day of expiation
vocari; cuius diei mysterium or propitiation, the mystery of which day
apostolus ad Hebraeos pandens, the Apostle explaining to the Hebrews,
Iesum ostendit pontificem esse points to Jesus as the true High Priest,
verum, qui in sanguine proprio who in His own blood has entered the
caeli secreta subiit, ut propitium secret places of heaven that he might
nobis faceret patrem, et reconcile the Father to us, and intercede
interpellaret pro peccatis eorum for the sins of those who still wait praying
qui adhuc prae foribus orantes before the doors.
expectant.
Ambrosius: Hic est autem ille AMBROSE; This then is that High Priest
summus sacerdos qui adhuc forte who is still sought by lot, for as yet the
quaeritur, quia verus adhuc true High Priest is unknown; for he who
ignoratur: qui enim sorte eligitur, is chosen by lot is not obtained by man’s
humano iudicio non judgment. That High Priest therefore was
comprehenditur. Ille igitur sought for, and another typified, the true
quaerebatur, et alius figurabatur, High Priest for ever, who not by the blood
verus in aeternum sacerdos, qui of victims, but by His own blood, was to
non hostiarum cruore, sed proprio, reconcile God the Father to mankind.
patrem Deum generi reconciliaret Then indeed there were changes in the
humano: et tunc quidem vices Priesthood, now it is unchangeable.
erant, nunc autem est perpetuitas.
Lectio 4
11 ὤφθη δὲ αὐτῷ 11. And there appeared to him

ἄγγελος κυρίου an angel of the Lord standing
on the right side of the altar of
ἑστὼς ἐκ δεξιῶν τοῦ incense. 12. And when
θυσιαστηρίου τοῦ Zacharias saw him, he was
θυμιάματος. 12 καὶ troubled, and fear fell upon
ἐταράχθη ζαχαρίας him. 13. But the angel said to
him, Fear not, Zacharias: for
ἰδών, καὶ φόβος
your prayer is heard; and your
ἐπέπεσεν ἐπ' αὐτόν. wife Elisabeth shall bear you a
13 εἶπεν δὲ πρὸς son, and you shall call his
αὐτὸν ὁ ἄγγελος, μὴ name John. 14. And you shall
φοβοῦ, ζαχαρία, διότι have joy and gladness; and
many shall rejoice at his birth.
εἰσηκούσθη ἡ δέησίς
σου, καὶ ἡ γυνή σου
ἐλισάβετ γεννήσει
υἱόν σοι, καὶ
καλέσεις τὸ ὄνομα
αὐτοῦ ἰωάννην. 14
καὶ ἔσται χαρά σοι
καὶ ἀγαλλίασις, καὶ
πολλοὶ ἐπὶ τῇ γενέσει
αὐτοῦ χαρήσονται:
Chrysostomus: Ingressus CHRYSOSTOM; When Zacharias

Zacharias in templum ut preces entered into the temple to offer up
ferret pro cunctis ad Deum, et prayers to God for all men, interceding
quasi Dei et hominum mediator, between God and man, he saw an angel
vidit Angelum intus stantem: unde standing within, as it is said, And there
dicitur apparuit autem illi Angelus appeared to him an angel.
domini stans a dextris altaris
incensi.
Ambrosius: Bene apparuisse AMBROSE; It is well said that there
dicitur ei qui eum repente appeared an angel to Zacharias, who
conspexit; et hoc specialiter aut suddenly beheld him; and this is the
de Angelis aut de Deo Scriptura expression especially used by Divine
divina tenere consuevit; ut quod Scripture with respect to angels or God,
non potest praevideri, apparere that what cannot be seen beforehand
dicatur. Non enim similiter may be said to appear. For things which
sensibilia videntur, et is cuius in are the objects of our senses are not
voluntate situm est videri, et cuius seen as He is seen, Who is seen only as
naturae est non videri. He will, and Whose nature is not to be
seen.
Origenes in Lucam: Et hoc ORIGEN; And we speak thus not only of

tantum in praesenti saeculo the present time, but also of the future.
dicimus, sed et in futuro cum When we shall have passed from the
migraverimus a mundo, non world, God will not appear to all men, nor
omnibus vel Deus vel Angeli will the angels, but to him only who has a
apparebunt: sed ille tantum clean heart. The place will neither hinder
videbit qui mundum habuit cor. nor serve any one.
Locus autem nec nocere poterit
quemquam, nec iuvare.
Chrysostomus: Manifeste autem CHRYSOSTOM; But the angel evidently

apparuit, non in somnis: eo quod came not in a dream, because the tidings
nimis arduum annuntiabatur, he brought were too hard to be
unde manifestiori et mirabiliori understood, and needed therefore a more
visione egebat. visible and marvelous manifestation.
Damascenus de fide Orth: DAMASCENE; Angels, however, are

Tamen Angeli non ut sunt, revealed not as they really are, but
hominibus patefiunt, sed transformed (as men are able to behold
transfigurati, prout possunt them) into whatever the Lord commands.
visores aspicere in quodcumque
iusserit dominus.
Basilius: Dicit autem altaris THEOPHYLACT; It is said the altar of

incensi, eo quod alterum erat incense, because the other altar was set
altare deputatum ad holocausta. apart for burnt offerings.
Ambrosius: Non immerito autem AMBROSE; It was not without good

Angelus videtur in templo, quia reason that the angel appeared in the
veri sacerdotis annuntiabatur iam temple, for the coming of the true High
adventus, et caeleste sacrificium Priest was now announced, and the
parabatur, in quo Angeli Heavenly Sacrifice was preparing at
ministrarent: non enim dubites which angels were to minister. For one
assistere Angelum quando cannot doubt that an angel stands by
Christus immolatur. Apparuit where Christ is sacrificed. But he
autem a dextris altaris incensi, appeared at the right hand of the altar of
quia divinae insigne misericordiae incense, because he brought down the
deferebat: dominus enim a dextris token of Divine mercy. For the Lord is on
est mihi, ne commovear. my right hand, so that I should not be
moved.
Chrysostomus: Non potest CHRYSOSTOM; The justest of men can

autem homo, quantumcumque sit not without fear behold an angel;
iustus, absque timore cernere Zacharias therefore, not sustaining the
Angelum: unde et nunc Zacharias sight of the angel’s presence, nor able to
aspectum non tolerans withstand his brightness, is troubled, as it
praesentiae Angeli, nec fulgorem is added, Zacharias was troubled. But as
illum valens sufferre, turbatur: et it happens, when a charioteer is
hoc est quod subditur et frightened, and has let loose his reins, the
Zacharias turbatus est videns. horses run headlong, and the chariot is
Sicut autem auriga perterrito, overturned; so is it with the soul, when it
loraque dimittente, corruunt equi is taken by any surprise or alarm; as it is
praecipites, totaque quadriga here added and fear fell upon him.
pervertitur; sic accidere consuevit
animae quoties ab aliquo stupore
vel sollicitudine deprimitur: unde
et hic subditur et timor irruit super
eum.
Origenes in Lucam: Nova ORIGEN; A new face suddenly

quippe facies humanis se presenting itself to the human eye,
obtutibus praebens turbat troubles and startles the mind. The angel
mentem, animumque consternat: knowing this to be the nature of man, first
unde Angelus sciens hanc dispels the alarm, as it follows, But the
humanam esse naturam, primum angel said to him, Fear not.
perturbationi medetur: nam
sequitur ait autem ad illum
Angelus: ne timeas, Zacharia.
Athanasius in vita Antonii: ATHANASIUS; Whereby it is not difficult

Unde non difficilis est bonorum to discern between good and bad spirits,
spirituum malorumque discretio: for if joy has succeeded to fear, we may
si enim post timorem successerit know that relief has come from God,
gaudium, a domino venisse because the peace of the soul is a sign of
sciamus auxilium, quia securitas the Divine Presence; but if the fear
animae praesentis maiestatis remains unshaken, it is an enemy who is
indicium est; si autem incussa seen,
formido permanserit, hostis est
qui videtur. ORIGEN; The angel not only soothes his
fears, but gladdens him with good tidings,
Non solum autem trepidantem adding, For your prayer is heard, and
refocillat, sed etiam novo laetificat your wife Elizabeth shall bear a son.
nuntio, subdens quoniam
exaudita est deprecatio tua, et
uxor tua Elisabeth pariet tibi
filium.
Augustinus de quaest. Evang: AUGUSTINE; Now here we must first

Ubi primo hoc attendendum est, consider that it is not likely that Zacharias,
quia non est verisimile ut cum pro when offering sacrifice for the sins or for
peccatis populi vel salute vel the salvation or redemption of the people,
redemptione sacrificium ille would neglect the public petitions, to pray
offerret, potuerit publicis votis (though himself an old man, and his wife
relictis homo senex, uxorem also old) that he might receive children;
habens, pro accipiendis filiis orare and, next, above all that no one prays for
praesertim; nam nemo orat what he despairs of ever obtaining. And
accipere quod accepturum esse even up to this time, so much had he
desperat. Usque adeo autem ille despaired of ever having children, that he
iam se habiturum filios would not believe, even when an angel
desperabat, ut hoc Angelo promised it to him The words, Your prayer
promittenti non crederet. Ergo is heard, must be understood therefore to
quod ei dicitur exaudita est refer to the people; and as salvation,
deprecatio tua, pro populo redemption, and the putting away of the
intelligendum est; cuius populi sins of the people was to be through
quoniam salus et redemptio et Christ, it is told Zacharias that a son shall
peccatorum abolitio per Christum be born to him, because that son was
futura erat, adhuc nuntiatur ordained to be the forerunner of Christ.
Zachariae nasciturus filius, quia
praecursor Christi destinabatur.
Chrysostomus: Vel quod CHRYSOSTOM; Or it means, that this

exaudita sit eius deprecatio, was to be the proof of his prayer having
probat per hoc quod gignendus been heard, namely, that a son should be
erat ei filius, clamans: ecce agnus born to him, crying, Behold the Lamb of
Dei qui tollit peccata mundi. God!
Theophylactus: Quasi ipso THEOPHYLACT; As if when Zacharias

dicente: unde erit mihi hoc asks, How shall I know this? the angel
manifestum? Ait Angelus: ex hoc answers, Because Elisabeth shall bring
quod Elisabeth pariet tibi filium, forth a son, you shall believe that the sins
credes quod peccata populo sunt of your people are forgiven.
remissa.
Ambrosius: Vel aliter. Plena AMBROSE; Or, as follows; Divine mercy

semper et redundantia sunt is ever full and overflowing, not narrowed
divina beneficia, non exiguo to a single gift, but pouring in an
constricta munere, sed uberi abundant store of blessings; as in this
bonorum coacervata congestu, ut case, where first the fruit of his prayer is
hic, ubi primum precationis promised; and next, that his barren wife
fructus promittitur, deinde sterilis shall bear a child, whose name is
partus uxoris: cuius nomen announced as follows; And you shall call
praenuntiat subdens et vocabis his name John.
nomen eius Ioannem.
Beda: Singularis meriti indicium BEDE; It is meant as a token of particular

datur, quoties hominibus a Deo merit, when a man has a name given him
vel imponitur nomen vel nuntiatur. or changed by God.
Chrysostomus in Ioannem: Illud CHRYSOSTOM; Which must be the

quoque oportet exprimere, meaning here, for those who from their
quoniam in quibus ab ipsa earliest years were destined to shine forth
teneritate infantiae virtus in virtue, received their names at the very
refulgere debebat, a principio first from a divine source; while those who
divinitus sumebant nomina; his were to rise up in later years, had a name
vero qui postea debebant given them afterwards.
excrescere, nomen postea
imponebatur.
Beda: Ioannes ergo interpretatur BEDE; John is therefore interpreted, “one

in quo est gratia, vel domini in whom is grace, or the grace of God;”
gratia: quo nomine declaratur by which name it is declared, first, that
primo parentibus eius gratiam, grace was given to his parents, to whom
quibus decrepitis nasceretur filius, in their old age a son was to be born,
esse donatam; deinde ipsi Ioanni, next, to John himself, who was to
qui magnus coram domino erat become great before the Lord; lastly, also
futurus; postremo etiam filiis to the children of Israel, whom he was to
Israel, quos ad dominum erat convert to the Lord. Hence it follows, And
conversurus: unde sequitur et erit he shall be a joy to you, and a cause of
gaudium tibi et exultatio. rejoicing.
Origenes: Quando enim iustus ORIGEN; For when a just man is born
oritur in mundo, ministri nativitatis into the world, the authors of his birth
eius laetantur: quando vero ille rejoice; but when one is born who is to be
nascitur qui quasi ad poenas et as it were an exile to labor and
ergastulum relegatur, minister punishment, they are struck with terror
consternatur et concidit. and dismay.
Ambrosius: Sanctus autem non AMBROSE; But a saint is not only the
solum parentum gratia, sed etiam blessing of his parents, but also the
salus est plurimorum: unde salvation of many; as it follows, And many
sequitur et multi in nativitate eius shall rejoice at his birth, Parents are
gaudebunt. Admonemur hoc loco, reminded here to rejoice at the birth of
sanctorum generatione laetari, saints, and to give thanks. For it is no
admonentur parentes gratias slight gift of God to vouchsafe to us
agere: non enim mediocre munus children, to be the transmitters of our
est Dei, dare liberos, race, to be the heirs of succession.
propagatores generis,
successionis heredes.
Lectio 5
15 ἔσται γὰρ μέγας 15. For he shall be great in

ἐνώπιον [τοῦ] κυρίου, the sight of the Lord, and
shall drink neither wine nor
καὶ οἶνον καὶ σίκερα strong drink; and he shall be
οὐ μὴ πίῃ, καὶ filled with the Holy Ghost,
πνεύματος ἁγίου even from his mother’s
πλησθήσεται ἔτι ἐκ womb. 16. And many of the
children of Israel shall he turn
κοιλίας μητρὸς αὐτοῦ,
to the Lord their God. 17. And
16 καὶ πολλοὺς τῶν he shall go before him in the
υἱῶν Ἰσραὴλ spirit and power of Elias, to
ἐπιστρέψει ἐπὶ κύριον turn the hearts of the fathers
τὸν θεὸν αὐτῶν. 17 to the children, and the
disobedient to the wisdom of
καὶ αὐτὸς the just; to make ready a
προελεύσεται people prepared for the Lord.
ἐνώπιον αὐτοῦ ἐν
πνεύματι καὶ δυνάμει
ἠλίου, ἐπιστρέψαι
καρδίας πατέρων ἐπὶ
τέκνα καὶ ἀπειθεῖς ἐν
φρονήσει δικαίων,
ἑτοιμάσαι κυρίῳ λαὸν
κατεσκευασμένον.
Ambrosius: Post laetitiam AMBROSE; Next to his becoming the

plurimorum, magnitudo virtutis rejoicing of many, the greatness his
promittitur, cum dicitur erit enim virtue is prophesied; as it is said, For he
magnus coram domino. Non shall be great in the sight of the Lord.
corporis, sed animae The greatness signified is not of the
magnitudinem declaravit: est body, but of the soul. Greatness in the
coram domino magnitudo animae, sight of the Lord is greatness of soul,
magnitudo virtutis. greatness of virtue.
Theophylactus: Multi namque THEOPHYLACT; For many are called

magni dicuntur, sed coram great before men, but not before God, as
hominibus, non coram Deo, sicut the hypocrites. And so in like manner
hypocritae: ita etiam et parentes was John called great, as the parents of
Ioannis iusti coram domino dicti John were called just, before the Lord.
sunt.
Ambrosius: Deinde non fines AMBROSE; He extended not the

alicuius propagavit imperii, non boundaries of an empire, nor brought
triumphos bellici certaminis back in triumph the spoils of war, (but,
reportavit; sed, quod est amplius, what is far greater,) preaching in the
praedicans in deserto, delicias desert he overcame by his great virtue
hominum corporisque lasciviam the delights of the world, and the lusts of
magna animi virtute depressit: the flesh. Hence it follows; And he shall
unde sequitur et vinum et siceram drink no wine nor strong drink.
non bibet.
Beda: Sicera interpretatur BEDE; Sicera is interpreted

ebrietas; quo vocabulo Hebraei “drunkenness,” and by the word the
omne quod inebriare potest Hebrews understand any drink that can
populum, sive de frugibus seu de intoxicate, (whether made from fruits,
qualibet alia materia confectum, corn, or any other thing.) But it was part
significant. Proprium vero in lege of the law of the Nazarites to give up
Nazaraeorum erat, vino et sicera wine and strong drink at the time of their
tempore obsecrationis abstinere: consecration. Hence John, and others
unde Ioannes, ceterique tales, ut like him, that they might always remain
semper Nazaraei, idest sancti, Nazarites, (i.e. holy,) are careful always
manere possint, semper his to abstain from these things. For he
abstinere satagunt: non enim ought not to be drunk with wine (in which
decet vino, in quo est luxuria, is licentiousness) who desires to be filled
inebriari eum qui musto spiritus with the new wine of the Holy Spirit;
sancti desiderat impleri: unde rightly then is he, from whom all
recte cui vini ebrietas tollitur, drunkenness with wine is utterly put
spiritus gratia cumulatur. Sequitur away, filled with the grace of the Spirit.
autem et spiritu sancto replebitur But it follows, And he shall be filled with
adhuc ex utero matris suae. the Holy Spirit.
Ambrosius: Cui spiritus sanctus AMBROSE; On whomsoever the Holy

infunditur, magnarum est Spirit is poured, in him there is fullness of
plenitudo virtutum. Siquidem great virtue; as in St. John, who before
sanctus Ioannes antequam he was born, when yet in his mother’s
nasceretur, matris adhuc in utero womb, bore witness to the grace of the
positus, spiritus accepti gratiam Spirit which he had received, when
designavit, cum in utero parentis leaping in the womb of his parent he
exiliens domini evangelizavit hailed the glad tidings of the coming of
adventum. Alius est spiritus vitae the Lord. There is one spirit of this life,
huius, alius gratiae; ille nascendo another of grace. The former has its
sumit exordium, moriendo beginning at birth, its end at death; the
defectum; iste non aetatibus latter is not tied down to times and
coercetur, non obitu extinguitur, seasons, is not quenched by death, is
non alvo matris excluditur. not shut out of the womb.
Graecus: Quod autem erit opus GREEK EXPOSITOR; But what John’s
Ioannis, quidve per spiritum work is to be, and what he will do
sanctum peraget, ostendit through the Holy Spirit, is shown as
subdens et multos filiorum Israel follows; And many of the children of
convertet ad dominum Deum Israel shall he turn, &c.
ipsorum.
Origenes in Lucam: Ioannes ORIGEN; John indeed turned many, but

quidem plurimos convertit; domini it is the Lord’s work to turn all to God
autem opus est ut omnes ad their Father.
Deum patrem convertat.
Beda: Cum autem Ioannes, qui BEDE; Now since John (who, bearing
Christo testimonium perhibens, in witness to Christ, baptized the people in
eius fide populos baptizabat, His faith) is said to have turned the
dicitur filios Israel ad dominum children of Israel to the Lord their God, it
Deum ipsorum convertisse, patet is plain that Christ is the God of Israel.
Christum dominum Deum esse Let the Arians then cease to deny that
Israel: unde desinant Ariani Christ our Lord is God. Let the
Christum dominum Deum esse Photinians blush to ascribe Christ’s
negare: erubescant Photiniani beginning to the Virgin. Let the
Christo ex virgine principium dare: Manichaeans no longer believe that
cessent Manichaei alium populi there is one God of the people of Israel,
Israel, atque alium Christianorum another of the Christians.
Deum credere.
Ambrosius: Non autem egemus AMBROSE; But we need no testimony

testimonio, quod plurimorum that St. John turned the hearts of many,
sanctus Ioannes corda convertit, for to this point we have the express
in quo nobis propheticae witness of both prophetic and evangelical
Scripturae et evangelicae Scriptures. For the voice of one crying in
suffragantur: vox enim clamantis the wilderness, Prepare you the way of
in deserto: parate viam domino: the Lord, and make His paths straight;
non enim de se, sed de domino and his baptisms thronged by the people,
praedicabat praenuntius Christi; et declare the rapid progress of conversion.
ideo sequitur et ipse praecedet For the forerunner of Christ preached,
ante illum in spiritu et virtute Eliae. not himself, but the Lord; and therefore it
Bene praecedet ante illum, qui follows, And he shall go before Him. It
praenuntius natus, praenuntius was well said, that he shall go before
mortuus est. Bene etiam iungitur Him, who both in birth and in death was
in spiritu et virtute Eliae. His forerunner.
Origenes in Lucam: Non dicit in ORIGEN; In the spirit and power of

anima Eliae, sed in spiritu et in Elijah. - He says not, in the mind of
virtute: spiritus enim qui fuerat in Elijah, but in the spirit and power For the
Elia, venit in Ioannem, et similiter spirit which was in Elijah came upon
virtus eius. John, and in like manner his power.
Ambrosius: Nunquam enim sine AMBROSE; For never is the spirit

virtute spiritus, vel sine spiritu without power, nor power without the
virtus: et ideo in spiritu et virtute, spirit. And therefore it is said, in the spirit
quia sanctus Elias et virtutem and power; because holy Elijah had
habuit magnam, et gratiam: great power and grace. Power, so that he
virtutem, ut ad fidem animos turned back the false hearts of the
populorum a perfidia retorqueret, people to faith; power of abstinence, and
virtutem abstinentiae atque patience, and the spirit of prophecy.
patientiae, et spiritum Elijah was in the wilderness, in the
prophetandi. In deserto Elias, in wilderness also was John. The one
deserto Ioannes; ille Achab regis sought not the favor of king Ahab; the
gratiam non quaesivit, hic sprevit other despised that of Herod. The one
Herodis; ille Iordanem divisit, hic divided Jordan; the other brought men to
ad lavacrum salutare convertit; hic the Saving waters; John, the forerunner
prioris, ille sequentis domini of our Lord’s first coming; Elijah of His
praecursor adventus. latter.
Beda: Quod autem de Elia per BEDE; But what was foretold of Elias by
Malachiam praedictum est, hoc Malachi, is now spoken by the angel of
per Angelum de Ioanne dicitur, John; as it follows, That he should turn
cum subditur ut convertat corda the hearts of the parents to the children;
patrum in filios; spiritualem pouring into the minds of the people, by
antiquorum sanctorum scientiam his preaching, the spiritual knowledge of
populis praedicando infundens; et the ancient saints. And the disobedient to
incredulos ad prudentiam the wisdom of the just; i.e. not laying
iustorum; quae est non de legis claim to righteousness from the works of
operibus iustitiam praesumere, the law, but seeking salvation by faith.
sed ex fide salutem quaerere.
Graecus: Vel aliter. Parentes GREEK EX. Or else; The Jews were the
Ioannis et apostolorum Iudaei parents of John and the Apostles; but,
fuerunt; sed tamen contra nevertheless, from pride and infidelity
Evangelium ex superbia et raged violently against the Gospel.
infidelitate saeviebant. Itaque Therefore, like dutiful children, John first,
tamquam benigni filii Ioannes and the Apostles after him, declared to
prius et apostoli consequenter eis them the truth, winning them over to their
veritatem monstrabant, in own righteousness and wisdom. So also
propriam iustitiam et prudentiam will Elias convert the remnant of
eos attrahentes: sic etiam Elias Hebrews to the truth of the Apostles.
reliquias Hebraeorum convertet
ad apostolorum veritatem.
Beda: Quia vero Zachariam pro BEDE; But because he had said that
plebe supplicantem dixerat Zacharias’ prayer for the people was
exauditum, subiungit parare heard, he adds, To make ready a people
domino plebem perfectam: in quo prepared for the Lord; by which he
docet quo ordine plebs eadem teaches in what manner the same people
salvari et perfici debeat, ad must be healed and prepared; namely,
praedicationem scilicet Ioannis by repenting at the preaching of John
poenitendo, et credendo in and believing on Christ.
Christum.
Theophylactus: Vel aliter. THEOPHYL. Or, John made ready a

Ioannes plebem paravit, non people not disbelieving but prepared,
incredulam, sed perfectam, idest that is, previously fitted to receive Christ.
praeparatam ad suscipiendum
Christum.
Origenes: Sacramentum autem ORIGEN; This sacrament of preparation

Ioannis usque nunc expletur in is even now fulfilled in the world, for even
mundo; quicumque enim now the spirit and power of John must
crediturus est in Iesum Christum, come upon the soul, before it believes in
antea spiritus et virtus Ioannis ad Jesus Christ.
animam illius venit, et praeparat
domino populum perfectum.
Lectio 6
18 καὶ εἶπεν ζαχαρίας 18. And Zacharias said to

πρὸς τὸν ἄγγελον, κατὰ the angel, Whereby shall I
know this? for I am an old
τί γνώσομαι τοῦτο; ἐγὼ man, and my wife well
γάρ εἰμι πρεσβύτης καὶ ἡ stricken in years. 19. And
γυνή μου προβεβηκυῖα ἐν the angel answering said
ταῖς ἡμέραις αὐτῆς. 19 to him, I am Gabriel, that
stand in the presence of
καὶ ἀποκριθεὶς ὁ ἄγγελος
God; and am sent to
εἶπεν αὐτῷ, ἐγώ εἰμι speak to you, and to
γαβριὴλ ὁ παρεστηκὼς show you these glad
ἐνώπιον τοῦ θεοῦ, καὶ tidings. 20. And, behold,
ἀπεστάλην λαλῆσαι πρὸς you shall be dumb, and
not able to speak, until
σὲ καὶ εὐαγγελίσασθαί the day that these things
σοι ταῦτα: 20 καὶ ἰδοὺ ἔσῃ shall be performed,
σιωπῶν καὶ μὴ because you believe not
δυνάμενος λαλῆσαι ἄχρι my words, which shall be
fulfilled in their season.
ἧς ἡμέρας γένηται ταῦτα,
21. And the people
ἀνθ' ὧν οὐκ ἐπίστευσας waited for Zacharias, and
τοῖς λόγοις μου, οἵτινες marveled that he tarried
πληρωθήσονται εἰς τὸν so long in the temple. 22.
And when he came out,
καιρὸν αὐτῶν. 21 καὶ ἦν ὁ he could not speak to
λαὸς προσδοκῶν τὸν them: and they perceived
ζαχαρίαν, καὶ ἐθαύμαζον that he had seen a vision
ἐν τῷ χρονίζειν ἐν τῷ in the temple: for he
beckoned to them, and
ναῷ αὐτόν. 22 ἐξελθὼν δὲ
remained speechless.
οὐκ ἐδύνατο λαλῆσαι
αὐτοῖς, καὶ ἐπέγνωσαν
ὅτι ὀπτασίαν ἑώρακεν ἐν
τῷ ναῷ: καὶ αὐτὸς ἦν
διανεύων αὐτοῖς, καὶ
διέμενεν κωφός.
Chrysostomus: Habito respectu CHRYSOSTOM; Considering his

Zacharias ad propriam aetatem, quin own age, and moreover the
etiam coniugis sterilitate conspecta, barrenness of his wife, Zacharias
diffisus est: unde dicitur et dixit doubted; as it is said, And Zacharias
Zacharias ad Angelum: unde hoc said to the angel, Whereby shall I
sciam? Quasi dicat: quomodo hoc know this? as if he said, “How shall
fiet? Et causam dubitationis subdit this be?” And he adds the reason of
ego enim sum senex, et uxor mea his doubting; For I am an old man.
processit in diebus suis; quasi dicat: An unseasonable time of life, an ill-
aetas intempesta, natura inepta; ego suited nature; the planter infirm, the
generans debilis, terra sterilis. Non soil barren. But it is thought by some
autem censetur propter hoc dignus a thing unpardonable. in the priest,
esse venia sacerdos, dum seriem that he raises a course of objections;
rerum expostulat: quandocumque for whenever God declares any
enim Deus aliquid indicat, oportet in thing, it becomes us to receive it in
fide suscipere; nam super huiusmodi faith, and moreover, disputes of this
disceptare contumacis est animae: kind are the mark of a rebellious
unde sequitur et respondens Angelus spirit. Hence it follows; And the angel
dixit ei: ego sum Gabriel, qui asto ante answering said to him, I am Gabriel,
Deum. who stand before God.
Beda: Quasi dicat: si homo talia signa BEDE; As if he says, “If it were man
promitteret, impune signum flagitare who promised these miracles, one
liceret; at cum Angelus promittat, iam might with impunity demand a sign,
dubitare non decet. Sequitur et but when an angel promises, it is
missus sum loqui ad te, et haec tibi then not right to doubt. It follows; And
evangelizare. I am sent to speak to you.
Chrysostomus: Ut cum audias me a CHRYS. That when you hear that I
Deo missum fore, nihil humanum am sent from God, you should deem
aestimes ex his quae tibi dicuntur: none of the things which are said to
neque enim ex me loquor, sed you to be of man, for I speak not of
mittentis relata denuntio; haec est myself, but declare the message of
enim nuntii bonitas, ut nihil ex se Him who sends me. And this is the
referat. merit and excellence of a messenger
to relate nothing of his own.
Beda: Ubi notandum est, quod BEDE; Here we must remark, that
Angelus se et ante Deum stare, et ad the angel testifies, that he both
evangelizandum Zachariae missum stands before God, and is sent to
esse testatur. bring good tidings to Zacharias.
Gregorius in Evang: Quia et cum ad GREG. For when angels come to us,
nos veniunt Angeli, sic exterius they so outwardly fulfill their ministry,
implent ministerium, ut tamen as at the same time inwardly to be
nunquam interius desint per never absent from His sight; since,
contemplationem: quia etsi though the angelic spirit is
circumscriptus est angelicus spiritus, circumscribed, the highest Spirit,
summus tamen spiritus, qui Deus est, which is God, is not circumscribed.
circumscriptus non est. Angeli itaque The angels therefore even when sent
etiam missi ante ipsum sunt: quia are before Him, because on
quomodolibet missi veniant, intra whatever mission they go, they pass
ipsum currunt. within Him.
Beda: Dat autem ei signum quod BEDE; But he gives him the sign
rogatur: ut qui discredendo locutus which he asks for, that he who spoke
est, iam tacendo credere discat: unde in unbelief, might now by silence
sequitur et ecce eris tacens, et non learn to believe; as it follows; and,
poteris loqui. behold, you shall be dumb.
Chrysostomus: Ut a vi generativa ad CHRYS. That the bonds might be

organa vocalia vincula transferantur. transferred from the powers of
Nec intuitu sacerdotii ei parcitur; sed generation to the vocal organs. From
ob hoc plectebatur amplius: quia circa no regard to the priesthood was he
fidem ceteris praeesse debebat. spared, but for this reason was the
more smitten, because in a matter of
faith he ought to have set an
example to others.
Theophylactus: Sed quia verbum THEOPHYL. Because the word in

kophos, quod etiam infra subiungitur, the Greek may also signify deaf, he
potest tam surdum quam mutum well says, Because you believe not,
significare, bene ait eris surdus, et you shall be deaf, and shall not be
non poteris loqui. Convenienter enim able to speak. For most reasonably
haec duo passus est: tamquam enim he suffered these two things; as
inobediens surditatem incurrit, et disobedient, he incurs the penalty of
tamquam contradictor taciturnitatem. deafness; as an objector, of silence.
Chrysostomus: Dicit autem et ecce, CHRYS. But the Angel says, And,
quasi dicat: in hoc instanti. Sed behold; in other words, “At this
considera miserationem domini in hoc instant.” But mark the mercy of God
quod sequitur usque in diem quo haec in what follows: Until the day in which
fient; quasi dicat: cum per eventus these things shall be performed. As if
rerum quod dico ostendero, et noveris he said, “When by the issues of
te iure punitum; tunc te de poena events I shall have proved my words,
eripiam. Et causam poenae ostendit and you shall perceive that you are
cum subditur pro eo quod non lightly punished, I will remove the
credidisti verbis meis, quae punishment from you.” And he points
implebuntur in tempore suo; non out the cause of the punishment,
attendens virtutem eius qui misit me, adding, Because you believe not my
cui ego assisto. Si autem is qui erga words, which shall be fulfilled in their
nativitatem mortalem incredulus erat season; not considering His power
punitur; qualiter qui caelestem, et Who sent me, and before Whom I
ineffabilem calumniatur, vitabit stand. But if he who was incredulous
ultionem? about a mortal birth is punished how
shall he escape vengeance, who
speaks falsely of the heavenly and
unspeakable birth?
Graecus: Dum autem haec GREEK EX. Now while these things
intrinsecus agerentur, dilatio temporis were going on within the delay
admirari cogebat expectantem excited surprise among the
forinsecus multitudinem: unde multitudes who were waiting without,
sequitur et erat plebs expectans as it follows: And the people waited
Zachariam, et mirabatur quod tardaret for Zacharias, an marveled that he
ipse in templo. Cumque per diversa tarried. And while various -suspicions
vagaretur suspicio, quilibet dictabat ad were going about, each man
libitum, donec Zacharias egrediens repeating them as it pleased him,
docuit silendo quod latendo Zacharias coming forth told by his
perpessus est: unde sequitur silence what he secretly endured.
egressus autem non poterat loqui ad Hence it follows, And when he came
illos: et cognoverunt quod visionem out, he could not speak.
vidisset in templo.
Theophylactus: Innuebat autem THEOPHYL. But Zacharias

populo Zacharias forte causam beckoned to the people, who
taciturnitatis interroganti, quam loqui perhaps inquired the cause of his
non valens, per nutum declarabat: silence, which, as he was not able to
unde sequitur et ipse erat innuens illis, speak, he signified to them by
et permansit mutus. nodding. Hence it follows, And he
beckoned to them, and remained
speechless.
Ambrosius: Est autem nutus quidam AMBROSE; But a nod is a certain
sine verbo corporalis actus, indicare action of the body, without speech
moliens, nec exprimens voluntatem. endeavoring to declare the will, yet
not expressing it.
Lectio 7
23 καὶ ἐγένετο ὡς 23. And it came to pass, that,

ἐπλήσθησαν αἱ as soon as the days of his
ministration were
ἡμέραι τῆς accomplished, he departed to
λειτουργίας αὐτοῦ his own house. 24. And after
ἀπῆλθεν εἰς τὸν οἶκον those days his wife Elisabeth
αὐτοῦ. 24 μετὰ δὲ conceived, and hid herself
five months, saying, 25. Thus
ταύτας τὰς ἡμέρας
has the Lord dealt with me in
συνέλαβεν ἐλισάβετ the days wherein he looked
ἡ γυνὴ αὐτοῦ: καὶ on me, to take away my
περιέκρυβεν ἑαυτὴν reproach among men.
μῆνας πέντε,
λέγουσα 25 ὅτι οὕτως
μοι πεποίηκεν κύριος
ἐν ἡμέραις αἷς
ἐπεῖδεν ἀφελεῖν
ὄνειδός μου ἐν
ἀνθρώποις.
Beda: Vicis suae tempore BEDE; During the time of their course,
pontifices templi tantum officiis the priests of the temple were so
mancipati, non solum a complexu occupied by their office, that they kept
uxorum, sed ab ipso quoque themselves not only from the society of
domorum suarum abstinebant their wives, but even from the very
ingressu; unde dicitur et factum threshold of their houses. Hence it is
est ut impleti sunt dies officii eius, said, And it came to pass, that, as soon
abiit in domum suam. Quia enim as the days were accomplished, &c. For
tunc sacerdotalis ex stirpe Aaron as there was then required a priestly
successio quaerebatur, succession from the root of Aaron, of
necessario tempus substituendae necessity then a time was appointed for
soboli procurabatur. At quia nunc keeping up the inheritance. But as now
non carnalis successio, sed not a carnal succession, but spiritual
profectio spiritualis inquiritur, perfection, is looked for, the priests are
sacerdotibus, ut semper altari enjoined (in order that they might ever be
queant assistere, semper castitas able to serve the altar) the perpetual
observanda praecipitur. Sequitur observance of chastity. It follows: But
post hos autem dies concepit after those days, &c. that is, after the
Elisabeth uxor eius: post dies days of Zacharias’s ministration were
scilicet officii Zachariae completed. But these things were done
completos. Gesta sunt autem in the month of September, the twenty-
haec mense Septembri, octavo second day of the month, upon which the
Calendas Octobris, quando Jews were bound to observe the feast of
oportebat Iudaeos ieiunium the Tabernacles, just before the equinox,
Scenopegiae celebrare, at which the night began to be longer
imminente aequinoctio, in quo than the day, because Christ must
incipit nox esse maior quam dies: increase, but John must decrease And
quia Christum oportet crescere, those days of fasting were not without
Ioannem autem minui. Nec frustra their meaning; for by the mouth of John,
tunc dies ieiuniorum erat, quia per repentance and mortification were to be
Ioannem erat hominibus afflictio preached to men. It follows: And she hid,
poenitentiae praedicanda. herself.
Sequitur et occultabat se
mensibus quinque.
Ambrosius: Quae causa AMBROSE; What reason then for

occultationis nisi pudor? Sunt concealment, except shame? For there
enim quaedam tempora are certain allowed times in wedlock,
praescripta coniugio, quando dare when it is becoming to attend to the
operam procreandis liberis sit begetting of children; while the years
decorum, dum anni vigent, dum thrive, while there is hope of child-
suscipiendorum liberorum spes bearing. But when in good time old age
est. At ubi et matura aevi has come on, and the period of life is
senectus successerit, et aetas est more fitted for governing children, than
regendis liberis habilior quam begetting them, it is a shame to bear
creandis, pudor est legitimi licet about the signs of pregnancy, however
coitus gestare indicia, et gravari lawful. It is a shame to be laden with the
alienae aetatis onere, et burden of another age, and for the womb
tumescere alvum non sui temporis to swell with the fruit of not one’s own
fructu. Pudebat ergo eam propter time of life. It was a shame then to her on
aetatem: unde intelligi potest account of her age; and hence we may
causa, quia iam non conveniebant understand the reason why they did not
inter se concubitu coniugali: at this time come together, for surely she
neque enim ea quae senilem non who blushed not at their coming together
erubesceret coitum, erubesceret in their old age, would not blush at her
partum; haec tamen erubescit child-bearing; and yet she blushes at the
onus parentis, quamdiu nescit parental burden, while she yet is
mysterium religionis. Sed quae unconscious of the religious mystery. But
occultabat se quia conceperat she who hid herself because she had
filium, iactare se coepit, quia conceived a son, began to glory that she
generabat prophetam. carried in her womb a prophet.
Origenes in Lucam: Et ideo dicit ORIGEN; And therefore he says, Five
mensibus quinque; idest, donec months, that is, until Mary should
Maria conciperet, et fetus eius conceive, and her babe leaping with joy
exultans cum gaudio prophetaret. should prophesy.
Ambrosius: Et quamvis partus AMBROSE; And though she might blush

sui erubesceret aetatem, rursus at the time of her child-bearing, on the
caruisse se gaudebat opprobrio, other hand she rejoiced that she was
dicens quia sic fecit mihi dominus. free from reproach, saying, Thus has the
Lord, dealt with me.
Chrysostomus: Scilicet solvit CHRYS. Truly He has loosed her

sterilitatem, donum supra naturam barrenness, a supernatural gift He has
concessit, et petra infructuosa bestowed upon her, and the unfruitful
spicas virentes produxit: abstulit rock has produced the green blade. He
dedecus dum genitricem fecit: has taken away her disgrace, in that He
unde sequitur in diebus quibus has made her to bring forth. Hence it
respexit auferre opprobrium follows: In the days wherein he looked on
meum inter homines. me, to take away my reproach among
men.
Ambrosius: Pudor enim est AMBROSE; For it is a shame among

feminis nuptiarum praemia non women not to receive that reward of
habere, quibus haec sola est marriage, which is the only cause of their
causa nubendi. being married.
Chrysostomus: Dupliciter igitur CHRYS. Her joy therefore is twofold. of

gaudet, dum et a nota sterilitatis old. The Lord has taken away from her
ipsam eripuit dominus, et quoniam the mark of barrenness, and also given
illustrem partum enixa est. Non her an illustrious offspring. In the case of
enim ut in ceteris gignentium other births, the coming together of the
solus concubitus intervenit, sed parents only occurs; this birth was the
gratia caelestis huius ortus fuit effect of heavenly grace.
exordium.
Beda: Mystice autem per BEDE; Now mystically by Zacharias may

Zachariam sacerdotium be signified the Jewish Priesthood, by
Iudaeorum, per Elisabeth potest Elisabeth the law itself; which, well
lex ipsa designari, quae administered by the teaching of the
sacerdotum doctrinis exercitata Priests, ought to have borne spiritual
spirituales Deo filios gignere children to God, but was not able,
debebat, sed non valebat; quia because the Law made no one perfect.
neminem ad perfectionem adduxit Both were just, because the law is good,
lex. Erant ambo iusti, quia bona and the Priesthood for that time holy;
est lex, et sacerdotium pro illo both were well stricken in years, because
tempore sanctum: ambo at Christ’s coming both the Law and
processerant in diebus suis, quia Priesthood were just bending to old age.
adveniente Christo iam Zacharias enters the temple, because it
incurvantur ad senium. Ingreditur is the priest’s office to enter into the
Zacharias templum, quia sanctuary of heavenly mysteries. There
sacerdotum est intrare in was a multitude without the doors,
sanctuarium mysteriorum because the multitude cannot penetrate
caelestium; foris erat multitudo, mysteries. When he places frankincense
quia mystica penetrare nequit. on the altar, he discovers that John will
Dum altari thymiama imponit, be born; for while the teachers are
nasciturum Ioannem agnoscit: kindled with the flame of divine reading,
quia dum doctores flamma divinae they find the grace of God flow to them
lectionis ardent, gratiam Dei per through Jesus: and this is done by all
Iesum prodituram reperiunt; et hoc angel, for the Law was ordained by
per Angelum, quia lex per Angelos angels.
ordinata est.
Ambrosius: In uno autem vox AMBROSE; But in one man the voice of
totius plebis obmutuit, quia in uno the people was put to silence, because in
totus ad Deum loquebatur one man the whole people was
populus: transivit enim ad nos Dei addressing God. For the word of God
verbum, et in nobis non tacet. has come over to us, and in us is not
Mutus est qui non intelligit legem. silent. He is dumb who understands not
Cur enim tibi magis videatur the Law; for why should you think the
mutus esse qui sermonem quam man who knows not a sound, to be more
qui mysterium nescit? Innuenti dumb than him who knows not a
similis est populus Iudaeorum, qui mystery. The Jewish people are like to
actuum suorum praestare non one beckoning, who cannot make his
potest rationem. actions intelligible.
Beda: Et tamen Elisabeth concipit BEDE; And yet Elisabeth conceives

Ioannem, quia interiora legis John, because the more inward parts of
sacramentis Christi abundant: the Law abound with sacraments of
conceptum quinque mensibus Christ. She conceals her conception five
occultat, quia Moyses quinque months, because Moses in five books set
libris mysteria Christi designat, forth the mysteries of Christ; or because
seu quia Christi dispensatio in the dispensation of Christ is represented
quinque mundi aetatibus per by the words or deeds of the saints, in
sanctorum dicta vel facta figuratur. the five ages of the world.
Lectio 8
26 ἐν δὲ τῷ μηνὶ τῷ 26. And in the sixth month the

ἕκτῳ ἀπεστάλη ὁ angel Gabriel was sent from
God to a city of Galilee, named
ἄγγελος γαβριὴλ Nazareth, 27. To a virgin
ἀπὸ τοῦ θεοῦ εἰς espoused to a man whose
πόλιν τῆς γαλιλαίας name was Joseph, of the
ᾗ ὄνομα ναζαρὲθ 27 house of David; and the virgin’s
πρὸς παρθένον name was Mary.
ἐμνηστευμένην
ἀνδρὶ ᾧ ὄνομα
ἰωσὴφ ἐξ οἴκου
δαυίδ, καὶ τὸ ὄνομα
τῆς παρθένου
μαριάμ.
Beda: Quia Christi incarnatio vel BEDE; Because either the Incarnation of
sexta aetate saeculi futura, vel Christ was to be in the sixth age of the
ad impletionem legis erat world, or because it was to serve to the
profutura, recte sexto mense fulfilling of the law, rightly in the sixth
concepti Ioannis missus ad month of John’s conception was an angel
Mariam Angelus nasciturum sent to Mary, to tell her that a Savior
nuntiat salvatorem: unde dicitur should be born. Hence it is said, And in
in mense autem sexto. Mensem the sixth month, &c. We must understand
sextum Martium intellige, cuius the sixth month to be March, on the
vigesima quinta die dominus twenty-fifth day of which our Lord is
noster et conceptus traditur et reported to have been conceived, and to
passus, sicut et vigesima quinta have suffered, as also to have been born
die mensis Decembris natus. on the twenty-fifth day of December. But if
Quod si vel hoc die, ut nonnulli either the one day we believe to be the
arbitrantur, aequinoctium vernal equinox, or the other the winter
vernale, vel illo solstitium solstice, it happens that with the increase
brumale fieri credamus; convenit of light He was conceived or born Who
cum lucis incremento concipi vel lightens every man that comes into the
nasci eum qui illuminat omnem world. But if any one shall prove, that
hominem venientem in hunc before the time of our Lord’s nativity or
mundum. At si quis ante conception, light began either to increase,
dominicae nativitatis et or supersede the darkness, we then say,
conceptionis tempus considerat that it was because John, before the
lucem vel crescere, vel tenebras appearance of His coming, began to
superare convicerit, dicimus et preach the kingdom of heaven.
nos, quia Ioannes ante faciem
adventus eius regnum caelorum
evangelizabat.
Basilius: Adeunt autem nos BASIL. The heavenly spirits visit us, not
caelestes spiritus, non quasi ex as it seems fit to them, but as the occasion
seipsis, sed ex eo quod divinae conduces to our advantage, for they are
sapientiae decorem conspiciunt; ever looking upon the glory and fullness of
unde sequitur missus est the Divine Wisdom;; hence it follows, The
Angelus Gabriel a Deo. angel Gabriel was sent.
Gregorius in Evang: Ad Mariam GREG. To the virgin Mary was sent, not
enim virginem non quilibet any one of the angels, but the archangel
Angelus, sed Gabriel Gabriel; for upon this service it was meet
Archangelus mittitur: ad hoc that the highest angel should come, as
quippe ministerium summum being the bearer of the highest of all
Angelum venire dignum fuerat tidings. He is therefore marked by a
qui summum omnium nuntiabat: particular name, to signify what was his
qui idcirco privato nomine effectual part in the work. For Gabriel is
censetur, ut signetur per interpreted, “the strength of God.” By the
vocabulum in operatione quid strength of God then was He to be
valeat. Gabriel enim Dei fortitudo announced Who was coming as the God
nominatur; per Dei ergo of strength, and mighty in battle, to put
fortitudinem nuntiandus erat qui down the powers of the air.
virtutum dominus et potens in
praelio ad debellandas
potestates aereas veniebat.
Glossa: Additur autem et locus GLOSS. But the place is also added
quo mittitur, cum subditur in whither he is sent, as it follows, To a city,
civitate Galilaeae, cui nomen Nazareth. For it was told that He would
Nazareth: Nazaraeus enim, idest come a Nazarite, (i.e. the holy of the holy.)
sanctus sanctorum, nuntiabatur
venturus.
Beda: Aptum autem humanae BEDE; It was as a fit beginning for man’s
restaurationis principium, ut restoration, that an angel should be sent
Angelus a Deo mitteretur ad down from God to consecrate a virgin by a
virginem partu consecrandam divine birth, for the first cause of man’s
divino: quia prima perditionis perdition was the Devil sending a serpent
humanae fuit causa, cum to deceive a woman by the spirit of pride.
serpens a Diabolo mittebatur ad
mulierem spiritu superbiae
decipiendam: unde sequitur ad
virginem.
Augustinus de sancta Virgin: AUG. To a virgin, for Christ could be born

Illum enim solum virginitas from virginity alone, seeing He could not
decenter parere potuit qui in sua have an equal in His birth. It was
nativitate parem habere non necessary for our Head by this mighty
potuit. Oportebat enim caput miracle to be born according to the flesh of
nostrum propter insigne a virgin gin’ that He might signify that his
miraculum secundum corpus members were to be born in the spirit of a
nasci de virgine, quod virgin Church.
significaret membra sua de
virgine Ecclesia secundum
spiritum nascitura.
Hieronymus: Et bene Angelus JEROME; And rightly an angel is sent to

ad virginem mittitur, quia semper the virgin, because the virgin state is ever
est Angelis cognata virginitas. akin to that of angels. Surely in the flesh to
Profecto in carne praeter carnem live beyond the flesh is not a life on earth
vivere, non terrena vita est, sed but in heaven.
caelestis.
Chrysostomus super Matth: CHRYS. The angel announces the birth to

Non autem Angelus post partum the virgin not after the conception, lest she
annuntiat virgini, ne nimium should be thereby too much troubled, but
exinde turbaretur: et ideo ante before the conception he addresses her,
conceptionem illam alloquitur, not in a dream, but standing by her in
non in somnis, immo visibiliter visible shape. For as great indeed were
assistit: nam quasi magnam the tidings she receives, she needed
valde relationem accipiens before the issue of the event an
egebat ante rei eventum visione extraordinary visible manifestation.
solemni.
Ambrosius: Bene autem AMBROSE; Scripture has rightly

utrumque posuit Scriptura, ut et mentioned that she was espoused, as well
desponsata esset, et virgo: virgo, as a virgin, a virgin, that she might appear
ut expers virilis consortii free from all connection with man;
videretur; desponsata, ne espoused, that she might not be branded
temeratae virginitatis adureretur with the disgrace of sullied virginity, whose
infamia, cui gravis alvus swelling womb seemed to bear evident
corruptelae videretur insigne marks of her corruption. But the Lord had
praeferre. Maluit autem dominus rather that men should cast a doubt upon
aliquos de suo ortu quam de His birth than upon His mother’s purity. He
matris pudore dubitare: sciebat knew how tender is a virgin’s modesty,
enim teneram esse virginis and how easily assailed the reputation of
verecundiam et lubricam famam her chastity, nor did He think the credit of
pudoris nec putavit ortus sui His birth was to be built up by His mother’s
fidem matris iniuriis astruendam. wrongs. It follows therefore, that the holy
Servatur itaque sanctae Mariae Mary’s virginity was of as untainted purity
sicut pudore integra, ita et as it was also of unblemished reputation.
inviolabilis opinione virginitas: Nor ought there, by an erroneous opinion,
nec decuit sinistra virginibus to be left the shadow of an excuse to living
opinione viventibus velamen virgins, that the mother of our Lord even
excusationis relinqui, quod seemed to be evil spoken of. But what
infamata mater quoque domini could be imputed to the Jews, or to Herod,
videretur. Quid autem Iudaeis, if they should seen to have persecuted an
quid Herodi posset ascribi, si adulterous offspring? And how could He
natum viderentur ex adulterio Himself say, I came not to abolish the law,
persecuti? Quemadmodum but to fulfill it, if He should seem to have
autem ipse diceret: non veni had his beginning from a violation of the
legem solvere, sed adimplere, si law, for the issue of an unmarried person
videretur coepisse a legis iniuria, is condemned by the law? Not to add that
cum partus innuptae lege also greater credit is given to the words of
damnetur? Quid quod etiam Mary, and the cause of falsehood
fides Mariae verbis maior removed? For it might seem that
adsciscitur, et mendacii causa unmarried becoming pregnant, she had
removetur? Videretur enim wished to shade her guilt by a lie; but an
culpam obumbrare voluisse espoused person has no reason for lying,
mendacio innupta praegnans. since to women child-birth is the reward of
Causam autem mentiendi wedlock, the grace of the marriage bed.
desponsata non habuit, cum Again, the virginity of Mary was meant to
coniugii praemium et gratia baffle the prince of the world, who, when
nuptiarum partus sit feminarum. he perceived her espoused to a mall,
Non mediocris quoque causa est could cast no suspicion on her offspring.
ut virginitas Mariae falleret
principem mundi, qui cum
desponsatam viro cerneret,
partum non potuit habere
suspectum.
Origenes in Lucam: Si enim ORIGEN; For if she had had no husband,

non habuisset sponsum, statim soon would the thought have stolen into
cogitatio tacita Diabolum the Devil’s mind, how she who had known
surrepsisset, quomodo quae non no man could be pregnant. It was right
accubuit cum viro, praegnans that the conception should be Divine,
esset. Debet iste conceptus esse something more exalted than human
divinus, debet aliquid humana nature.
natura esse sublimius.
Ambrosius: Sed tamen magis AMBROSE; But still more has it baffled
fefellit principes saeculi: the princes of the world, for the malice of
Daemonum enim malitia facile devils soon detects even hidden things,
etiam occulta deprehendit; at while they who are occupied in worldly
vero qui saecularibus vanitatibus vanities, can not know the things of God.
occupantur, scire divina non But moreover, a more powerful witness of
possunt. Quin etiam locupletior her purity is adduced, her husband, who
testis pudoris maritus adhibetur, might both have been indignant at the
qui posset et delere iniuriam et injury, and revenged the dishonor, if he
vindicare opprobrium, si non also had not acknowledged the mystery;
agnosceret sacramentum: de of whom it is added, Whose name was
quo subditur cui nomen erat Joseph, of the house of David.
Ioseph de domo David.
Beda: Quod non tantum ad BEDE; Which last applies not only to
Ioseph, sed etiam pertinet ad Joseph, but also to Mary, for the Law
Mariam. Legis namque erat commanded that every one should take a
praeceptum ut de sua quisque wife out of his own tribe or family. It
tribu aut familia acciperet follows, And the virgin’s name was Mary.
uxorem. Sequitur et nomen
virginis Maria.
Beda: Maria Hebraice stella ID. Maria, in Hebrew, is the star of the sea;
maris, Syriace vero domina but in Syriac it is interpreted Mistress, and
vocatur; et merito: quia et totius well, because Mary was thought worthy to
mundi dominum, et lucem be the mother of the Lord of the whole
saeculis meruit generare world, and the light of endless ages.
perennem.
Lectio 9
28 καὶ εἰσελθὼν 28. And the angel came in to

πρὸς αὐτὴν εἶπεν, her, and said, Hail, you that are
highly favored, the Lord is with
χαῖρε, you: blessed are you among
κεχαριτωμένη, ὁ women. 29. And when she saw
κύριος μετὰ σοῦ. 29 him, she was troubled at his
ἡ δὲ ἐπὶ τῷ λόγῳ saying, and cast in her mind
what manner of salutation this
διεταράχθη καὶ
should be.
διελογίζετο
ποταπὸς εἴη ὁ
ἀσπασμὸς οὗτος.
Ambrosius: Disce virginem AMBROSE; Mark the virgin by her manner

moribus; sola in penetralibus, of life. Alone in an inner chamber, unseen
quam nemo virorum videret, by the eyes of men, discovered only by an
solus Angelus reperiret: unde angel; as it is said, And the angel came in
dicitur et ingressus Angelus ad to her. That she might not be dishonored by
eam. Et ne quo degeneri any ignoble address, she is saluted by an
depravaretur affatu, ab Angelo angel.
salutatur.
Graecus: Contra vocem prius GREG. NYSS. Far different then to the
editam mulieri dirigitur nunc news formerly addressed to the woman, is
sermo ad virginem. In illa the announcement now made to the Virgin.
doloribus partus est causa In the former, the cause of sin was
peccati punita; in hac per punished by the pains of childbirth; In the
gaudium moestitia pellitur: latter, through gladness, sorrow is driven
unde iucunditatem non absurde away. Hence the angel not unaptly
proclaims joy to the Virgin, saying, Hail.
praenuntiat Angelus virgini, GREEK EX. But that she was judged
dicens ave. worthy of the nuptials is attested by his
saying, Full of grace. For it is signified as a
Quod autem digna kind of token or marriage gift of the
cognosceretur sponsalium, bridegroom, that she was fruitful in graces.
attestatur cum dicit gratia For of the things which he mentions, the
plena: quasi enim quaedam one appertains to the bride, the other to the
arrha aut dos sponsi ostenditur, bridegroom.
quod fecunda sit gratiis. Horum
enim quae dicit, haec sunt
sponsae, alia sponsi.
Hieronymus: Et bene gratia JEROME; And it is well said, Full of grace,

plena: quia ceteris per partes for to others, grace comes in part; into Mary
praestatur; Mariae vero simul at once the fullness of grace wholly infused
se totam infudit gratiae itself. She truly is full of grace through
plenitudo. Vere gratia plena, whom has been poured forth upon every
per quam largo spiritus sancti creature the abundant rain of the Holy
imbre superfusa est omnis Spirit. But already He was with the Virgin
creatura. Iam autem erat cum Who sent the angel to the Virgin. The Lord
virgine qui ad virginem mittebat preceded His messenger, for He could not
Angelum, et praecessit nuntium be confined by place Who dwells in all
suum dominus, nec teneri places. Whence it follows, The Lord is with
potuit locis qui omnibus habetur you.
in locis: unde sequitur dominus
tecum.
Augustinus: Magis quam AUG. More I than with me, for He Himself is
mecum: ipse enim in tuo est in your heart, He is (made) in you womb, He
corde, in tuo fit utero, adimplet fills your soul, He fills your womb.
mentem, adimplet ventrem.
Graecus: Hoc autem est totum GREEK EX. But this is the sum of the whole
legationis complementum. Dei message. The Word of God, as the
enim verbum, ut sponsus supra Bridegroom, effecting an incomprehensible
rationem unionem efficiens, union, Himself, as it were, the same both
tamquam ipse germinans, planting, and being planted, has molded the
idemque germinatus, totam whole nature of man into Himself. But
naturam humanam sibi ipsi comes last the most perfect and
conformavit. Ultimum vero comprehensive salutation; Blessed are you
ponitur tamquam among women. i.e. Alone, far before all
perfectissimum et other women; that women also should be
compendiosum benedicta tu in blessed in you, as men are in your Son; but
mulieribus: una scilicet prae rather both in both. For as by one man and
cunctis mulieribus: ut etiam one woman came at once both sin and
benedicantur in te mulieres, sorrow, so now also by one woman and one
sicut mares in filio; sed magis man has both blessing and joy been
uterque in utrisque. Velut enim restored, and poured forth upon all.
per unam feminam et unum
marem peccatum simul ac
tristitia intravit: sic et nunc per
unam et unum benedictio
revocata est et laetitia et ad
singulos est profusa.
Ambrosius de Salut. Ang: AMBROSE; But mark the Virgin by her

Disce autem virginem a bashfulness, for she was afraid, as it
verecundia, quia pavebat: nam follows; And when she heard, she was
sequitur quae cum audisset, troubled. It is the habit of virgins to tremble,
turbata est in sermone eius. and to be ever afraid at the presence of
Trepidare virginum est, et ad man, and to be shy when he addresses her.
omnes ingressus viri pavere, Learn, O virgin, to avoid light talking. Mary
omnes viri affatus vereri. Disce, feared even the salutation of an angel.
virgo, verborum vitare
lasciviam: Maria etiam
salutationem Angeli verebatur.
Graecus: Cum assueta foret GREEK EX. But as she might be

his visionibus, Evangelista non accustomed to these visions, the Evangelist
visioni, sed relatibus ascribes her agitation not to the vision, but
turbationem attribuit, dicens to the things told her, saying, she was
turbata est in sermone eius. troubled at his words. Now observe both the
Attende autem virginis et modesty and wisdom of the Virgin; the soul,
pudicam et prudentem et and at the same time the voice. When she
animam simul et vocem. Audita heard the joyful words, she pondered them
laetitia dictum examinavit, et in her mind, and neither openly resisted
neque manifeste obstitit per through unbelief, nor forthwith lightly
incredulitatem, nec statim paret complied; avoiding equally the inconstancy
ex levitate; Evae levitatem of Eve, and the insensibility of Zacharias.
evitans simul et duritiam Hence it is said, And she cast in her mind
Zachariae; unde sequitur et what manner of salutation this was, it is not
cogitabat qualis esse ista said conception for as yet she knew not the
salutatio: non conceptio, nam vastness of the mystery. But the salutation,
adhuc ignorabat immensitatem was there aught of passion in it as from a
mysterii, sed salutatio: numquid man to a virgin? or was it not of God,
libidinosa, ut a viro ad virginem; seeing that he makes mention of God,
an divina, dum Dei faceret saying, The Lord is with you.
mentionem dicens dominus
tecum?
Ambrosius in Lucam: AMBROSE; She wondered also at the new

Benedictionis etiam novam form of blessing, unheard of before,
formulam mirabatur, quae reserved for Mary alone.
nusquam est ante comperta:
soli Mariae hoc servabatur.
Origenes in Lucam: Si enim ORIGEN; For if Mary had known that similar
scivisset Maria ad alium words had been addressed to others, such
quempiam similem factum esse a salutation would never have appeared to
sermonem, utpote quae her so strange and alarming.
habebat legis scientiam,
nunquam eam, quasi
peregrinam, talis salutatio
exterruisset.
Lectio 10
30 καὶ εἶπεν ὁ 30. And the angel said to her,

ἄγγελος αὐτῇ, μὴ Fear not, Mary for you have
found favor with God. 31. And,
φοβοῦ, μαριάμ, behold, you shall conceive in
εὗρες γὰρ χάριν your womb and bring forth a
παρὰ τῷ θεῷ: 31 καὶ son, and shall call his name
ἰδοὺ συλλήμψῃ ἐν JESUS. 32. He shall be great,
and shall be called the Son of
γαστρὶ καὶ τέξῃ υἱόν,
the Highest: and the Lord God
καὶ καλέσεις τὸ shall give to him the throne of
ὄνομα αὐτοῦ his father David: 33. And he
Ἰησοῦν. 32 οὗτος shall reign over the house of
ἔσται μέγας καὶ υἱὸς Jacob for ever; and of his
kingdom there shall be no end.
ὑψίστου κληθήσεται,
καὶ δώσει αὐτῷ
κύριος ὁ θεὸς τὸν
θρόνον δαυὶδ τοῦ
πατρὸς αὐτοῦ, 33 καὶ
βασιλεύσει ἐπὶ τὸν
οἶκον ἰακὼβ εἰς τοὺς
αἰῶνας, καὶ τῆς
βασιλείας αὐτοῦ οὐκ
ἔσται τέλος.
Beda: Quia salutatione insolita When the angel saw that she was troubled
virginem turbatam viderat, quasi at this unusual salutation, calling her by
familiarius notam vocans ex her name as if she was well known to him,
nomine, ne timere debeat iubet: he tells her she must not fear, as it follows,
And the angel said, Fear not, Mary.
unde dicitur et ait ei Angelus: ne
timeas, Maria.
Graecus: Quasi dicat: non GREEK EX. As if he said, I came not to

accessi decepturus, immo deceive you, nay rather to bring down
deceptionis absolutionem deliverance from deception; I came not to
depromere; non veni rob you of your inviolable virginity, but to
praedaturus inviolabilem tuam open a dwelling-place for the Author and
virginitatem, sed conditori Guardian of your purity, I am not a servant
puritatis et custodi contubernia of the Devil but the ambassador of Him
reserare; non sum serpentis that destroys the Devil. I am come to form
minister, sed perimentis a marriage treaty, not to devise plots. So
serpentem legatus; sponsalium far then was he from allowing her to be
tractator, non insidiarum molitor. harassed by distracting thoughts, lest he
Sic ergo nequaquam should be counted a servant unfaithful to
distrahentibus ipsam his trust.
considerationibus vexari
permisit, ne diiudicaretur infidus
minister negotii.
Chrysostomus: Qui autem apud CHRYS. But he who earns favor in the
Deum meretur gratiam, non sight of God has nothing to fear. Hence it
habet quid timeat; unde sequitur follows, For you have found favor before
invenisti enim gratiam apud God. But how shall any one find it, except
Deum. Qualiter autem illam through the means of his humility. For God
quisque reperiet, nisi humilitate gives grace to the humble.
mediante? Humilibus enim dat
Deus gratiam.
Graecus: Inveniet enim gratiam GREEK EX. For the Virgin found favor
virgo coram Deo, quia splendore with God, in that decking her own soul in
pudicitiae propriam exornans the bright robes of chastity, she prepared
animam, gratum Deo se a dwelling-place pleasing to God. Not only
habitaculum praeparavit; nec did she retain her virginity inviolate, but
solum caelibatum inviolabilem her conscience also she kept from stain.
conservavit, sed etiam
immaculatam conscientiam
custodivit.
Origenes in Lucam: Invenerant As many had found favor before Mary, he

enim plures gratiam ante eam; et goes on to state what was peculiar to her.
ideo subdit quod proprium est, Behold, you shall conceive in your womb.
dicens ecce concipies in utero.
Graecus: Quod dicitur ecce, GREEK EX. By the word behold, he

celeritatem et praesentiam denotes rapidity and actual presence,
denotat, insinuans cum eius
verbo celebratam esse implying that with the utterance of the
conceptionem. word the conception is accomplished.
Dicit autem concipies in utero, ut GREEK EX. You shall conceive in your
demonstret, dominum ab ipso womb, that he might show that our Lord
utero virginali et de nostra from the very Virgin’s womb, and of our
substantia carnem suscipere. substance, took our flesh upon Him. For
Venit enim divinum verbum the Divine Word came to purify man’s
emundaturum naturam nature and birth, and the first elements of
humanam, et partum, et nostrae our generation. And so without sin and
generationis primordia; et ideo human seed, passing through every stage
sine peccato et humano semine, as we do, He is conceived in the flesh,
per singula sicut nos in carne and carried in the womb for the space of
concipitur, et novem mensium nine months.
spatio gestatur in utero.
Gregorius Nyssenus: Sed GREEK EX. But since it happens also that
quoniam contingit specialiter to the spiritual mind is given in an especial
divinum concipi spiritum, et manner to conceive the Divine Spirit, and
spiritum parere salutarem, bring forth the Spirit of salvation, as says
secundum prophetam; ideo the Prophet; therefore he added, And you
addidit et paries filium. shall bring forth a Son.
Ambrosius: Non autem omnes AMBROSE; But all are not as Mary, that
sunt sicut Maria, ut dum de when they conceive the word of the Holy
spiritu sancto concipitur, verbum Spirit, they bring forth; for some put forth
pariant; sunt autem quae the word prematurely, others have Christ
abortivum excludant verbum, in the womb, but not yet formed.
antequam pariant; sunt quae in
utero Christum habeant, sed
nondum formaverint.
Gregorius Nyssenus: Cum GREG. NYSS. While the expectation of

autem expectatio partus child-birth strikes a woman with terror, the
mulieribus timorem incutiat, sweet mention of her offspring calms her,
sedat timoris metum dulcis as it is added, And you shall call his name
partus relatio, cum subditur et Jesus. The coming of the Savior is the
vocabis nomen eius Iesum: banishing of all fear.
salvatoris enim adventus est
cuiuslibet
timoris propulsio.
Beda super Lucam: Iesus BEDE; Jesus is interpreted Savior, or

autem salvator sive salutaris Healing.
interpretatur.
Graecus: Dicit autem tu vocabis, GREEK EX. And he says, You shall call,
non pater: patre enim caret not His father shall call, for He is without a
quantum ad inferiorem father as regards His lower birth, as He is
generationem, sicut et matre without a mother in respect of the higher.
respectu supernae.
Cyrillus: Hoc autem nomen de CYRIL; But, this name was given anew to
novo fuit verbo impositum, the Word in adaptation to His nativity in
nativitati congruens carnis, the flesh; as that prophecy said, You shall
secundum illud propheticum: be called by a new name which the mouth
vocabitur tibi nomen novum quod of the Lord has named.
os domini nominavit.
Graecus: Verum quia hoc GREEK EX. But as this name was
nomen commune est sibi cum common to Him with the successor of
successore Moysi, idcirco Moses, the angel therefore implying that
innuens Angelus quod non erit He should not be after Joshua’s likeness,
secundum illius similitudinem, adds, He shall be great.
subiungit hic erit magnus.
Ambrosius: Dictum est quidem AMBROSE; It was said also of John, that
etiam de Ioanne quia erit he shall be great, but of him indeed as of
magnus; sed ille quasi homo a great man, of Christ, as of the great
magnus, hic quasi Deus God. For abundantly is poured forth the
magnus. Late enim funditur Dei power of God; widely the greatness of the
virtus, late caelestis substantiae heavenly substance extended, neither
magnitudo porrigitur: non loco confined by place, nor grasped by
clauditur, non opinione thought; neither determined by calculation,
comprehenditur, non nor altered by age.
aestimatione concluditur, non
aetate variatur.
Origenes: Vide ergo ORIGEN; See then the greatness of the

magnitudinem salvatoris Savior, how it is diffused over the whole
quomodo in toto orbe diffusa sit: world. Go up to heaven, see there how it
ascende in caelos, quomodo has filled the heavenly places; carry your
caelestia repleverit; descende thoughts down to the deep, behold, there
cogitatione ad abyssos, et vide too He has descended. If you see this,
eum illuc descendisse: si hoc then, in like manner, behold you fulfilled in
videris, pariter intueberis opere very deed, He shall be great.
completum hic erit magnus.
Graecus: Neque carnis GREEK EX. The assumption of our flesh

assumptio deitatis derogat does not diminish ought from the loftiness
celsitudini; immo potius of the Deity, but rather exalts the lowness
humanitatis humilitas sublimatur; of man’s nature. Hence it follows, And he
unde sequitur et filius altissimi shall be called the Son of the Highest.
vocabitur. Non utique tu impones Not, you shall give Him the name, but He
vocabulum, sed ipse vocabitur: a Himself shall be called. By whom, but His
quo nisi a consubstantiali Father of like substance with Himself? For
genitore? Nullus enim filium novit no one has known the Son but the Father.
nisi pater. Penes quem vero But He in Whom exists the infallible
infallibilis est notitia geniti, is knowledge of His Son, is the true
verus interpres est erga interpreter as to the name which should
impositionem congruam nominis: be given Him, when He says, This is my
propter quod dicit: hic est filius beloved Son; for such indeed from
meus dilectus, ab aeterno everlasting He is, though His name was
siquidem est, quamvis nunc ad not revealed till now; therefore he says,
nostram doctrinam nomen eius He shall be called, not shall be made or
patuerit. Et ideo ait vocabitur, begotten. For before the worlds He was of
non: fiet vel generabitur: nam et like substance with the Father. Him
ante saecula fuerat therefore you shall conceive; His mother
consubstantialis patri. Hunc ergo you shall become; Him shall your virgin
concipies, huius mater efficieris, shrine enclose, Whom the heavens were
hunc virginalis cella concludet, not able to contain.
cuius caeleste spatium capax
non extitit.
Chrysostomus: Ceterum si CHRYS. But since it seems shocking or

quidem enorme quibusdam unworthy to some men that God should
videtur, Deum habitare corpus; inhabit a body, is the Sun, I would ask, the
nonne sol, cuius est corpus heat whereof is felt by each body that
sensibile, quocumque radios receives its rays, at all sullied as to its
mittit, non laeditur in propria natural purity? Much more then does the
puritate? Multo ergo magis Sun of Righteousness, in taking upon
iustitiae sol ex utero virginali Himself a most pure body from the Virgin’s
mundissimum corpus assumens, womb, escape not only defilement, but
non tantum contaminatus non even show forth His own mother in greater
est, immo etiam ipsam matrem holiness.
sanctiorem ostendit.
Graecus: Et ut virginem redderet GREEK EX. And to make the Virgin

memorem prophetarum, subdit mindful of the prophets, he adds, And the
et dabit illi dominus Deus sedem Lord God shall give to him the seat of
David patris eius, ut noscat David, that she might know clearly, that
liquido quoniam qui nasciturus He Who is to be born of her is that very
est ab ea, ipse est Christus, Christ, Whom the prophets promised
quem illi promiserunt ex David should be born of the seed of David.
semine nasciturum.
Cyrillus: Non tamen ex Ioseph CYRIL; Not however from Joseph

est editum corpus Christi proceeded the most pure descent of
mundissimum; secundum enim Christ. For from one and the same line of
unam lineam cognationis connection had sprung both Joseph and
profluxerant Ioseph et virgo, ex the Virgin, and from this the only-begotten
had taken the form of man.
qua formam humanitatis
unigenitus sumpsit.
Basilius: Non autem in materiali BASIL; Our Lord sat not on the earthly
sede David sedit dominus, throne of David, the Jewish kingdom
translato Iudaico regno ad having been transferred to Herod. The
Herodem; sed sedem appellat seat of David is that on which our Lord
David, in qua resedit dominus, reestablished His spiritual kingdom which
indissolubile regnum; unde should never be destroyed. Hence it
sequitur et regnabit in domo follows, And he shall reign over the house
Iacob in aeternum. of Jacob.
Chrysostomus: Dicit autem ad CHRYS. Now He assigns to the present

praesens domum Iacob eos qui house of Jacob all those who were of the
de numero Iudaeorum number of the Jews that believed on Him.
crediderunt in illum: ut enim For as Paul says, They are not all Israel
Paulus dicit: non omnes qui ex which are of Israel, but the children of the
Israel sunt, hi sunt Israelitae; sed promise are counted for the seed.
qui sunt filii promissionis,
computantur in semine.
Beda: Vel domum Iacob totam BEDE; Or by the house of Jacob he

Ecclesiam dicit, quae vel de means the whole Church which either
bona radice nata, vel cum sprang from a good root, or though
oleaster esset, merito tamen fidei formerly a wild olive branch, has yet been
in bonam est inserta olivam. for a reward of its faith grafted into the
good olive tree.
Graecus: Nullius autem est in GREEK EX. But to reign for ever is of
aeternum regnare, nisi Dei none save God alone; and hence though
solius: quo fit ut etsi propter because of the incarnation- t nation Christ
incarnationem dicatur David is said to receive the seat of David, yet as
sedem accipere, tamen idem being Himself God He is acknowledged to
ipse, inquantum Deus, rex be the eternal King. It follows, And his
aeternus agnoscitur. Sequitur et kingdom shall have no end, not in that He
regni eius non erit finis: non is God, but in that He is man also. Now
solum inquantum Deus est, sed indeed He has the kingdom of many
etiam in eo quod homo: et in nations, but finally he shall reign over all,
praesenti quidem habet regnum when all things shall be put under Him.
multorum, finaliter vero
universorum, cum ei omnia
subicientur.
Beda: Omittat ergo Nestorius BEDE; Let Nestorius then cease to say
dicere hominem tantum ex that the Virgin’s Son is only man, and to
virgine natum, et hunc a verbo deny that He is taken up by the Word of
Dei non in unitatem personae God into the unity of the Person. For the
esse receptum: Angelus enim Angel when he says that the very same
qui ait eumdem ipsum patrem has David for His father whom he declares
habere David, quem filium is called the Son of the Highest,
altissimi vocari praenuntiat, in demonstrates the one Person of Christ in
duabus naturis unam Christi two natures. The Angel uses the future
personam demonstrat. Non tense not because, as the Heretics say,
autem ideo futuri temporis verbis Christ was not before Mary, but because
Angelus utitur, quia secundum in the same person, man with God shares
haereticos Christus ante Mariam the same name of Son.
non fuerit, sed quia secundum
eamdem personam homo cum
Deo idem filii nomen sortitur.
Lectio 11
34 εἶπεν δὲ μαριὰμ 34. Then said Mary to the

πρὸς τὸν ἄγγελον, angel, How shall this be,
seeing I know not a man? 35.
πῶς ἔσται τοῦτο, ἐπεὶ And the angel answered and
ἄνδρα οὐ γινώσκω; said to her, The Holy Ghost
35 καὶ ἀποκριθεὶς ὁ shall come upon you, and the
ἄγγελος εἶπεν αὐτῇ, power of the Highest shall
overshadow you: therefore
πνεῦμα ἅγιον
also that holy thing which shall
ἐπελεύσεται ἐπὶ σέ, he born of you shall be called
καὶ δύναμις ὑψίστου the Son of God.
ἐπισκιάσει σοι: διὸ
καὶ τὸ γεννώμενον
ἅγιον κληθήσεται,
υἱὸς θεοῦ.
Ambrosius: Neque non credere AMBROSE; It was Mary’s part neither to

Angelo Maria debuit, neque tam refuse belief in the Angel, nor too hastily
temere usurpare divina; unde take to herself the divine message. How
dicitur dixit autem Maria ad subdued her answer is, compared with
Angelum: quomodo fiet istud? the words of the Priest. Then said Mary to
Temperatior est ista responsio the Angel, How shall this be? She says,
quam verba sacerdotis. Haec ait How shall this be? He answers, Whereby
quomodo fiet istud? Ille respondit shall I know this? He refuses to believe
unde hoc sciam? Negat ille se that which he says he does not know, and
credere, et quasi fidei adhuc seeks as it were still further authority for
alium quaerit auctorem; ista se belief. She avows herself willing to do
facere profitetur, nec dubitat esse that which she doubts not will be done,
faciendum, quod quomodo fiat but how, she is anxious to know. Mary
inquirit. Legerat Maria: ecce had read, Behold, she shall conceive and
concipiet in utero, et pariet filium: bear a son. She believed therefore that it
ideo credidit futurum; sed should be but how it was to take place
quomodo fieret ante non legerat: she had never read, for even to so great
non enim quemadmodum fieret a prophet this had not been revealed. So
vel prophetae tanto fuerat great a mystery was not to be divulged by
revelatum: tantum enim the mouth of man, but of an Angel.
mysterium non hominis fuit, sed
Angeli ore promendum.
Gregorius Nyssenus: Attende GREG NYSS. Hear the chaste words of

etiam mundae virginis vocem: the Virgin. The Angel tells her she shall
partum annuntiat Angelus; ipsa bear a son, but she rests upon her
vero virginitati innititur, virginity, deeming her inviolability a more
praestantiorem incorruptibilitatem precious thing than the Angel’s
angelica visione diiudicans: unde declaration. Hence she says, Seeing that
dicit quoniam virum non I know not a man.
cognosco.
Basilius: Cognitio multifarie BASIL; Knowledge is spoken of in

dicitur: dicitur enim cognitio nostri various ways. The wisdom of our Creator
conditoris sapientia, ac is called knowledge, and an acquaintance
magnalium suorum notitia, nec with His mighty works, the keeping also of
non mandatorum custodia, et His commandments, and the constant
quae fit apud eum drawing near to Him; and besides these
appropinquatio, et copula the marriage union is called knowledge
nuptialis, ut hic accipitur. as it is here.
Gregorius Nyssenus: Haec GREG NYSS. These words of Mary are a

igitur Mariae verba indicium sunt token of what she was pondering in the
eorum quae tractabat in mentis secrets of her heart; for if for the sake of
arcano: nam si causa copulae the marriage union she had wished to be
coniugalis Ioseph desponsari espoused to Joseph, why was she seized
voluisset, cur admiratione ducta with astonishment when the conception
est dum sibi narratur conceptio? was made known to her? seeing in truth
Cum nimirum ipsa praestolaretur she might herself be expecting at the time
ad tempus mater effici iuxta legis to become a mother according to the law
naturam. Verum quia oblatum of nature. But because it was meet that
corpus Deo quasi quoddam ex her body being presented to God as an
sacris inviolabile reservari holy offering should be kept inviolate,
decebat, ideo dicit quoniam virum therefore she says, Seeing that I know
non cognosco; quasi dicat: etsi not a man. As if she said,
sis Angelus, tamen quod virum Notwithstanding that you who speak are
cognoscam ex impossibilibus an Angel, yet that I should know a man is
cernitur; qualiter igitur mater ero plainly an impossible thing. How then can
I be a mother, having no husband? For
carens coniuge? Ioseph siquidem Joseph I have acknowledged as my
in sponsum agnovi. betrothed.
Graecus: Sed considera qualiter GREEK EX. But mark, how the Angel
virgini solvit dubium Angelus, ac solves the Virgin’s doubts, and shows to
explanat intemeratum connubium, her the unstained marriage and the
et ineffabilem partum: sequitur unspeakable birth. And the Angel
enim et respondens Angelus dixit answered, and said to her, The Holy
ei: spiritus sanctus superveniet in Spirit shall come upon you.
te.
Chrysostomus: Quasi dicat: non CHRYS. As if he said, Look not for the
quaeras ordinem naturalem ubi order of nature in things which transcend
naturam transcendunt et superant and overpower nature. Do you say, How
quae tractantur. Dicis quomodo shall this be, seeing I know not a man?
fiet istud, quoniam virum non Nay rather, shall it happen to you for this
cognosco? Quinimmo eo ipso very reason, that you have never known
continget quod es coniugis a husband. For if you had, you would not
inexperta: nam si virum experta have been thought worthy of the mystery,
fuisses, non digna censereris hoc not that marriage is unholy, but virginity
mysterio: non quia profanum sit more excellent. It became the common
coniugium, sed quia virginitas Lord of all both to take part with us, and
potior. Decebat enim communem to differ with us in His nativity; for the
omnium dominum, et in nativitate being born from the womb, He shared in
nobiscum participare, et ab ea common with us, but in that He was born
discrepare: quod enim ex utero without cohabitation, He was exalted far
nasceretur, habuit commune above us.
nobiscum; quod autem absque
concubitu nasceretur, plus a GREG. NYSS. O blessed is that womb
nobis obtinuit. which because of the overflowing purity
of the Virgin Mary has drawn to itself the
Quam beatum corpus illud quod gift of life! For in others scarcely indeed
ob exuberantem munditiam shall a pure soul obtain the presence of
virginis Mariae, ut videtur, donum the Holy Spirit, but in her the flesh is
animae ad seipsum allexit. In made the receptacle of the Spirit.
singulis enim ceteris vix utique
anima sincera sancti spiritus
impetrabit praesentiam; sed nunc
caro receptaculum efficitur
spiritus.
Gregorius Nyssenus: Tabulas ID. For the tables of our nature which
enim nostrae naturae quas culpa guilt had broken, the true Lawgiver has
confregerat, denuo verus formed anew to Himself from our dust
legislator de terra nostra sibi without cohabitation, creating a body
dolavit, absque concubitu capable of taking, His divinity, which the
divinitatis suae corpus finger of God has carved, that is to say,
susceptibile creans, quod divinus the Spirit coming upon the Virgin.
digitus sculpsit, scilicet spiritus
superveniens virgini.
Chrysostomus: Insuper et virtus ID. Moreover, the power of the Highest

altissimi obumbrabit tibi. Altissimi shall overshadow you. Christ is the power
regis virtus Christus est, qui per of the most high King, who by the coming
adventum spiritus sancti formatur of the Holy Spirit is formed in the Virgin.
in virgine.
Gregorius Moralium: Per GREG By the term overshadowing, both

obumbrationis enim vocabulum, natures of the Incarnate God are
incarnandi Dei utraque natura signified. For shadow is formed by light
significatur: umbra enim a lumine and matter. But the Lord by His Divine
formatur et corpore; dominus nature is light. Because then immaterial
autem per divinitatem lumen est: light was to be embodied in the Virgin’s
quia ergo lumen incorporeum in womb, it is well said to her, The power of
eius erat utero corporandum, the Highest shall overshadow you, that is,
recte ei dicitur virtus altissimi the human body in you shall receive an
obumbrabit tibi; idest, corpus in te immaterial light of divinity. For this is said
humanitatis accipiet incorporeum to Mary for the heavenly refreshing of her
lumen divinitatis: hoc enim Mariae soul.
dicitur propter mentis refrigerium
caelitus datum.
Beda: Non ergo virili, quod non BEDE; You shall conceive then not by the
cognoscis, semine, sed spiritus seed of man whom you know not, but by
sancti, quo impleris, opere the operation of the Holy Spirit with which
concipies: concupiscentiae in te you are filled. There shall be no flame of
non erit aestus, ubi umbram faciet desire in you when the Holy Spirit shall
spiritus sanctus. overshadow you.
Gregorius Nyssenus: Vel dicit GREG. NYSS. Or he says, overshadow

obumbrabit tibi: quia sicut you, because as a shadow takes its
corporis umbra praecedentium shape from the character of those bodies
charactere conformatur, ita indicia which go before it, so the signs of the
deitatis filii ex virtute generandi Son’s Deity will appear from the power of
patebunt. Sicut enim in nobis the Father. For as in us a certain life-
quaedam vivifica virtus in materia giving power is seen in the material
corporali conspicitur qua homo substance, by which man is formed; so in
formatur, sic in virgine altissimi the Virgin, has the power of the Highest in
virtus per vivificantem spiritum like manner, by the life-giving Spirit, taken
pariter corpori insitam materiam from the Virgin’s body a fleshly substance
carnis ex virgineo corpore ad inherent in the body to form a new man.
formandum novum hominem Hence it follows, Therefore also that holy
assumpsit: unde sequitur ideoque thing which shall be born of you.
et quod nascetur ex te sanctum.
Athanasius: Profitemur enim ATHAN. For we confess that which then
quoniam naturae humanae was taken up from Mary to be of the
assumptum ex Maria corpus nature of man and a most real body, the
verissimum extitit, et idem very same also according to nature with
secundum naturam corpori our own body. For Mary is our sister,
nostro: soror namque nostra seeing we have all descended from
Maria est, cum omnes ab Adam Adam.
descenderimus.
Basilius Lib. de Spir. s.: Unde et BASIL; Hence also, St. Paul says, God
Paulus dicit quoniam misit Deus sent forth his Son, born not (by a woman)
filium suum natum non per but of a woman. For the words by a
mulierem, sed ex muliere. Nam woman might convey only a mere
hoc quod dico: per mulierem, passing expression of birth, but when it is
transituram poterat indicare said, of a woman, there is openly
nativitatis sententiam; quod declared a communion of nature between
autem dicitur ex muliere, the son and the parent.
manifestat communionem
naturae geniti respectu parentis.
Gregorius Moralium: Ad GREG. To distinguish His holiness from

distinctionem autem nostrae ours, Jesus is stated in an especial
sanctitatis, Iesus singulariter manner to be born holy. For we although
sanctus nasciturus asseritur: nos indeed made holy, are not born so, for we
quippe etsi sancti efficimur, non are constrained by the very condition of
tamen nascimur, quia ipsa our corruptible nature to cry out with the
naturae corruptibilis cognatione Prophet, Behold, I was conceived in
constringimur: ille autem solus iniquity. But He alone is in truth holy, who
veraciter sanctus natus est qui ex was not conceived by the cementing of a
coniunctione carnalis copulae fleshly union, nor as the heretics rave,
conceptus non est; qui non, sicut one person in His human nature, another
haereticus desipit, alter in in His divine; not conceived and brought
humanitate, alter in deitate est; ut forth a mere man, and afterwards by his
purus homo conceptus atque merits, obtained that He should be God,
editus, et post per meritum ut but the Angel announcing and the Spirit
Deus esset accepit: sed nuntiante coming, first the Word in the womb,
Angelo, et adveniente spiritu, afterwards within the womb the Word
mox verbum in utero, mox intra made flesh. Whence it follows, Shall be
uterum verbum caro: unde called the Son of God.
sequitur vocabitur filius Dei.
Theophylactus: Vide quomodo GREEK EX. But observe, how the Angel
sanctam Trinitatem declaravit, has declared the whole Trinity to the
non solum spiritum sanctum Virgin, making mention of the Holy Spirit,
commemorans, sed et virtutem, the Power, and the Most High, for the
idest filium, et altissimum, scilicet Trinity its indivisible.
patrem.
Lectio 12
36 καὶ ἰδοὺ ἐλισάβετ ἡ 36. And, behold, your cousin

συγγενίς σου καὶ αὐτὴ Elisabeth, she has also
conceived a son in her old
συνείληφεν υἱὸν ἐν age: and this is the sixth
γήρει αὐτῆς, καὶ οὗτος month with her, who was
μὴν ἕκτος ἐστὶν αὐτῇ called barren. 37. For with
τῇ καλουμένῃ στείρᾳ: God nothing shall be
impossible. 38. And Mary
37 ὅτι οὐκ ἀδυνατήσει
said, Behold the handmaid
παρὰ τοῦ θεοῦ πᾶν of the Lord; be it to me
ῥῆμα. 38 εἶπεν δὲ according to your word. And
μαριάμ, ἰδοὺ ἡ δούλη the angel departed from her.
κυρίου: γένοιτό μοι
κατὰ τὸ ῥῆμά σου. καὶ
ἀπῆλθεν ἀπ' αὐτῆς ὁ
ἄγγελος.
Chrysostomus: Quoniam CHRYS. Seeing that his previous words

praecedens dictum superabat had overcome the mind of the virgin, the
virginis mentem, ad humiliora angel drops his discourse to a humbler
declinavit sermonem, per sensibilia subject, persuading her by reference to
ipsi suadens: unde dicit et ecce sensible things. Hence he says, And,
Elisabeth cognata tua. behold, Elisabeth your cousin, &c. Mark
Animadverte Gabrielis industriam: the discretion of Gabriel; he did not
non memoravit eam Sarae vel remind her of Sarah, or Rebecca, or
Rebeccae vel Rachelis, quia Rachel, because they were examples of
antiquiora erant exempla: sed ancient times, but he brings forward a
imminens factum inducit, ut eius recent event, that he might the more
mentem corroboret, et ob hoc et forcibly strike her mind. For this reason
aetatem commemoravit, cum dicit also he noticed the age, saying, She
et ipsa concepit filium in senectute also has conceived a son in her old age;
sua: et defectum naturae, sequitur and the natural infirmity also. As it
enim et hic mensis est sextus illi follows, And this is the sixth month with
quae vocatur sterilis. Non enim a her who was called barren. For not
principio conceptus Elisabeth immediately at the beginning of
statim annuntiavit, sed acto sex Elisabeth’s conception did he make this
mensium spatio, ut tumor ventris announcement, but after the space of
perhibeat argumentum. six months, that the swelling of her
womb might confirm its truth.
Gregorius Nazianzenus: Sed GREG. NAZ. But some one will ask,
quaeret aliquis: qualiter ad David How is Christ related to David, since
Christus refertur? Siquidem Maria Mary sprang from the blood of Aaron,
de sanguine manavit Aaron, cuius the angel having declared Elisabeth to
cognatam Angelus Elisabeth be her kinswoman? But this was
asseruit. Sed hoc nutu superno brought about by the Divine counsel, to
contingit ut regium genus the end that the royal race might be
sacerdotali stirpi iungeretur, ut united to the priestly stock; that Christ,
Christus qui rex est et sacerdos, ab Who is both King and Priest, might be
utrisque secundum carnem descended from both according to the
nasceretur. Legitur etiam in Exodo, flesh. For it is written, that Aaron, the
quoniam Aaron primus secundum first High Priest according to the law,
legem sacerdos duxit ex tribu took from the tribe of Judah for his wife
Iudae coniugem Elisabeth filiam Elisabeth, the daughter of Aminadab.
Aminadab; et attende And observe the most holy
sacratissimam spiritus administration of the Spirit, in ordering
administrationem, dum et hanc that the wife of Zacharias should be
Zachariae coniugem statuit called Elisabeth, so bringing us back to
Elisabeth vocari, reducens nos ad that Elisabeth whom Aaron married.
illam Elisabeth quam duxerat
Aaron.
Beda: Sic ergo, ne virgo se parere BEDE; So it was then, lest the virgin
posse diffidat, accepit exemplum should despair of being able to bear a
sterilis anus pariturae, ut discat son, that she received the example of
omnia Deo possibilia esse, etiam one both old and barren about to bring
quae naturae ordini videntur esse forth, in order that she might learn that
contraria: unde sequitur quia non all things are possible with God, even
erit impossibile apud Deum omne those which seem to be opposed to the
verbum. order of nature. Whence it follows, For
there shall be no word impossible with
God.
Chrysostomus: Ipse namque cum CHRYS. For the Lord of nature can do
sit naturae dominus, cuncta potest all things as He will, Who executes and
cum velit, qui cuncta peragit et disposes all things, holding the reins of
disponit, vitae mortisque lora life and death.
gubernans.
Augustinus contra Faustum: AUG, But whoever says, “If God is

Quisquis autem dicit: si omnipotens omnipotent, let Him cause those things
Deus est, faciat ut ea quae facta which have been done to have not been
sunt, facta non fuerint: non percipit done,” does not perceive that he says,
se dicere ut ea quae vera sunt, eo “Let Him cause those things which are
ipso quod vera sunt, falsa sint. true, in that very respect in which they
Potest enim facere quod aliquid are true to be false.” For He may cause
non sit quod erat: velut cum a thing not to be which was, as when
aliquem qui coepit esse nascendo, He makes a man who began to be by
faciat non esse moriendo. Quis birth, not to be by death. But who can
autem dicat ut id quod iam non est, say that He makes not to be that which
faciat non esse? Quidquid enim no longer is in being? For whatever is
praeteritum est, iam non est; si de past is no longer in being. But if aught
ipso fieri aliquid potest, adhuc est can happen to a thing, that thing is still
de quo fiat. Et si est, quomodo in being to which any thing happens,
praeteritum est? Non ergo est quod and if it is, how is it past? Therefore that
vere diximus fuisse; sed ideo is not in being which we have truly said
verum est illud fuisse, quia in has been, because the truth is, in our
nostra sententia verum est, non in opinions, not in that thing which no
ea re quae iam non est: hanc longer is. But this opinion God can not
autem sententiam Deus falsam make false; and we do not so call God
facere non potest. Omnipotentem omnipotent as supposing also that He
autem Deum non ita dicimus ac si could die. He plainly is alone truly called
eum etiam mori posse credamus. omnipotent, who truly is, and by whom
Ille plane omnipotens vere solus alone that is, whatever in any wise
dicitur qui vere est, et a quo solo exists, whether spirit or body.
est quidquid aliquo modo est.
Ambrosius: Vide autem AMBROSE; Behold now the humility,

humilitatem virginis, vide the devotion of the virgin. For it follows,
devotionem: sequitur enim dixit But Mary said, Behold the handmaid of
autem Maria: ecce ancilla domini. the Lord. She calls herself His
Ancillam se dicit quae mater handmaid, who is chosen to be His
eligitur, nec repentino exaltata mother, so far was she from being
promisso est. Mitem enim exalted by the sudden promise. At the
humilemque paritura, humilitatem same time also by calling herself
debuit etiam ipsa praeferre: simul handmaid, she claimed to herself in no
etiam ancillam se dicendo, nullam other way the prerogative of such great
sibi praerogativam tantae gratiae grace than that she might do what was
vindicavit, quin faceret quod commanded her. For about to bring
iuberetur: unde sequitur fiat mihi forth One meek and lowly, she was
secundum verbum tuum. Habes bound herself to show forth lowliness.
obsequium, vide votum. Ecce As it follows, Be it to me according to
ancilla domini, apparatus officii est; your word. You have her submission,
fiat mihi secundum verbum tuum, you see her wish. Behold the handmaid
conceptus est voti. of the Lord, signifies the readiness of
duty. Be it to me according to your word,
the conception of the wish.
Eusebius: Alius aliud quiddam in GREEK EX. Some men will highly extol
praesenti sermone virginis extollet one thing, some another, in these words
apicibus; hic quidem constantiam, of the virgin. One man, for example, her
hic obedientiae promptitudinem; constancy, another her willingness of
alius quod non allecta est tam obedience; one man her not being
splendidis et arduis per magnum tempted by the great and glorious
Archangelum promissis pollicitis; promises of the great archangel;
alius quod non excessit modum in another, her self-command in not giving
dando instantias, sed aequaliter an instant assent, equally avoiding both
cavit et Evae levitatem et the heedlessness of Eve and the
Zachariae inobedientiam: mihi disobedience of Zacharias. But to me
autem humilitatis profunditas non the depth of her humility is an object no
minus conspicitur admiranda. less worthy of admiration.
Gregorius Moralium: Per GREG. Through an ineffable sacrament

ineffabile namque sacramentum of a holy conception and a birth
concepto sancto partu inviolabili inviolable, agreeable to the truth of each
secundum veritatem utriusque nature, the same virgin was both the
naturae, eadem virgo ancilla handmaid and mother of the Lord.
domini fuit et mater.
Beda: Accepto autem virginis BEDE; Having received the consent of

consensu, mox Angelus caelestia the virgin, the angel soon returns
repetit: unde sequitur et discessit heavenward, as it follows, And the
ab illa Angelus. angel departed from her.
Eusebius: Non solum impetrans EUSEBIUS. Not only having obtained

quod optabat, sed stupens in what he wished, but wondering at her
virginea forma, et virtutis virgin beauty, and the ripeness of her
plenitudine. virtue.
Lectio 13
39 ἀναστᾶσα δὲ μαριὰμ 39. And Mary arose in those

ἐν ταῖς ἡμέραις ταύταις days, and went into the hill
country with haste, into a
ἐπορεύθη εἰς τὴν city of Juda; 40. And
ὀρεινὴν μετὰ σπουδῆς entered into the house of
εἰς πόλιν Ἰούδα, 40 καὶ Zacharias, and saluted
εἰσῆλθεν εἰς τὸν οἶκον Elisabeth. 41. And it came
to pass, that, when
ζαχαρίου καὶ
Elisabeth heard the
ἠσπάσατο τὴν salutation of Mary, the babe
ἐλισάβετ. 41 καὶ leaped in her womb; and
ἐγένετο ὡς ἤκουσεν Elisabeth was filled with the
τὸν ἀσπασμὸν τῆς Holy Ghost: 42. And she
spoke out with a loud voice,
μαρίας ἡ ἐλισάβετ, and said, Blessed are you
ἐσκίρτησεν τὸ βρέφος among women, and blessed
ἐν τῇ κοιλίᾳ αὐτῆς, καὶ is the fruit of your womb. 43.
ἐπλήσθη πνεύματος And whence is this to me,
that the mother of my Lord
ἁγίου ἡ ἐλισάβετ, 42
should come to me? 44.
καὶ ἀνεφώνησεν For, lo, as soon as the voice
κραυγῇ μεγάλῃ καὶ of your salutation sounded
εἶπεν, εὐλογημένη σὺ in my ears, the babe leaped
in my womb for joy. 45. And
ἐν γυναιξίν, καὶ blessed is she that believed:
εὐλογημένος ὁ καρπὸς for there shall be a
τῆς κοιλίας σου. 43 καὶ performance of those things
πόθεν μοι τοῦτο ἵνα which were told her from the
Lord.
ἔλθῃ ἡ μήτηρ τοῦ
κυρίου μου πρὸς ἐμέ; 44
ἰδοὺ γὰρ ὡς ἐγένετο ἡ
φωνὴ τοῦ ἀσπασμοῦ
σου εἰς τὰ ὦτά μου,
ἐσκίρτησεν ἐν
ἀγαλλιάσει τὸ βρέφος
ἐν τῇ κοιλίᾳ μου. 45 καὶ
μακαρία ἡ πιστεύσασα
ὅτι ἔσται τελείωσις τοῖς
λελαλημένοις αὐτῇ
παρὰ κυρίου.
Ambrosius: Angelus cum AMBROSE; The Angel, when he

abscondita nuntiaret, ut fides announced the hidden mysteries to the
astrueretur, exemplo feminae Virgin, that he might build up her faith
sterilis conceptum virgini nuntiavit. by an example, related to her the
Ubi hoc audivit Maria, non quasi conception of a barren woman. When
incredula de oraculo, nec quasi Mary heard it, it was not that she
incerta de nuntio, nec quasi disbelieved the oracle, or was uncertain
dubitans de exemplo; sed quasi about the messenger, or doubtful of the
laeta pro voto, religiosa pro officio, example, but rejoicing in the fulfillment
festina prae gaudio in montana of her wish, and conscientious in the
perrexit: unde dicitur exurgens observance of her duty, she gladly went
autem Maria in diebus illis abiit in forth into the hill country. For what
montana. Quo enim, iam Deo could Mary now, filled with God, but
plena, nisi ad superiora cum ascend into the higher parts with haste!
festinatione conscenderet?
Origenes in Lucam: Iesus enim, ORIGEN; For Jesus who was in her
qui in utero illius erat, festinabat womb hastened to sanctify John, still in
adhuc in ventre matris Ioannem the womb of his mother. Whence it
positum sanctificare: unde sequitur follows, with haste.
cum festinatione.
Ambrosius: Nescit tarda molimina AMBROSE; The grace of the Holy
spiritus sancti gratia. Discite, Spirit knows not of slow workings.
virgines, non circumcursare per Learn, you virgins, not to loiter in the
alienas aedes, non demorari in streets, nor mix in public talk.
plateis, non aliquos in publico
miscere sermones.
Theophylactus: Propter hoc abiit in THEOPHYL. She went into the

montana, quia Zacharias in mountains, because Zacharias dwelt
montanis habitabat, unde sequitur there. As it follows, To a city of Juda,
in civitatem Iuda, et intravit in and entered into the house of
domum Zachariae. Zacharias.
Ambrosius: Discite vos, sanctae Learn, O holy women, the attention

mulieres, sedulitatem, quam which you ought to show for your
praegnantibus debeatis exhibere kinswomen with child. For Mary, who
cognatis. Mariam autem quae sola before dwelt alone in the secret of her
in intimis penetralibus versabatur, chamber, neither virgin modesty
non a publico virginitatis pudor, non caused to shrink from the public gaze,
a studio asperitas montium, non ab nor the rugged mountains from
officio prolixitas itineris retardavit. pursuing her purpose, nor the
Discite etiam, virgines, humilitatem tediousness of the journey from
Mariae: venit propinqua ad performing her duty. Learn also, O
proximam, iunior ad seniorem; nec virgins, the lowliness of Mary. She
solum venit, sed et prior salutavit: came a kinswoman to her next of kin,
unde sequitur et salutavit Elisabeth. the younger to the elder, nor did she
Decet enim ut quanto castior virgo, merely come to her, but was the first to
tanto humilior sit, noveritque deferre give her salutations; as it follows, And
senioribus. Sit magistra humilitatis she saluted, Elisabeth. For the more
in qua est professio castitatis. Est chaste a virgin is, the more humble she
etiam causa pietatis: quia superior should be, and ready to give way to her
venit ad inferiorem, ut inferior elders. Let her then be the mistress of
adiuvetur; Maria ad Elisabeth; humility, in whom is the profession of
Christus ad Ioannem. chastity. Mary is also a cause of piety,
in that the higher went to the lower, that
the lower might be assisted, Mary to
Elisabeth, Christ to John.
Chrysostomus super Matth: Vel CHRYS. Or else the Virgin kept to

aliter celabat quae supra dicta sunt herself all those things which have
in se virgo, nec cuiquam hominum been said, not revealing them to any
pandit: non enim credebat ab aliis one, for she did not believe that any
posse fidem adhiberi mirandis credit would be given to her wonderful
relatibus; immo magis putabat se story; nay, she rather thought she
pati convicia si diceret, quasi volens would suffer reproach if she told it, as if
scelus proprium palliare. wishing to screen her own guilt.
Graecus: Ad solam autem refugit GREEK EX. But to Elisabeth alone she
Elisabeth: sic enim consueverat has recourse, as she was wont to do
propter cognationem, et propter from their relationship, and other close
ceteram huiusmodi coniunctionem. bonds of union.
Ambrosius: Cito autem adventus AMBROSE; But soon the blessed fruits
Mariae, et praesentiae dominicae of Mary’s coming and our Lord’s
beneficia declarantur: nam sequitur presence are made evident. For it
et factum est, ut audivit follows, And it came to pass, that when
salutationem Mariae Elisabeth, Elisabeth heard the salutation of Mary,
exultavit infans in utero eius. Vide the babe leaped in her womb. Mark the
distinctionem, singulorumque distinction and propriety of each word.
verborum proprietates. Vocem prior Elisabeth first heard the word, but John
Elisabeth audivit, sed Ioannes prior first experienced the grace. She heard
gratiam sensit; illa naturae ordine by the order of nature, he leaped by
audivit, iste exultavit ratione reason of the mystery. She perceived
mysterii; illa Mariae, iste domini the coming of Mary, he the coming of
sensit adventum. the Lord.
Graecus: Propheta enim parente GREEK EX. For the Prophet sees and
acutius videt et audit, salutatque hears more acutely than his mother,
prophetatum; sed quoniam verbis and salutes the chief of Prophets; but
non poterat, saltat in utero; quod as he could not do this in words, he
maximum existit in gaudio. Quis leaps in the womb, which was the
unquam novit tripudium nativitate greatest token of his joy. Who ever
antiquius? Insinuavit gratia quae heard of leaping at a time previous to
naturae ignota extiterant; reclusus birth? Grace introduced things to which
ventre miles agnovit dominum ac nature was a stranger. Shut up in the
regem oriturum, ventris tegmine womb, the soldier acknowledged his
non obstante mysticae visioni: Lord and King soon to be born, the
inspexit enim non palpebris, sed womb’s covering being no obstacle to
spiritu. the mystical sight.
Origenes: Non autem antea ORIGEN; He was not filled with the
repletus fuerat spiritu donec Spirit, until she stood near him who
assisteret quae Christum gerebat in bore Christ in her womb. Then indeed
utero; tunc autem et spiritu erat he was both filled with the Spirit, and
plenus, et resultabat in parente: leaping imparted the grace to his
unde sequitur et repleta est spiritu mother; as it follows, And Elisabeth was
sancto Elisabeth. Non autem filled with the Holy Spirit. But we cannot
dubium est quin quae tunc repleta doubt that she who was then filled with
est spiritu sancto, propter filium sit the Holy Spirit, was filled because of
repleta. her son.
Ambrosius: Illa autem quae se AMBROSE; She who had hid herself
occultaverat et conceperat filium, because she conceived a son, began to
iactare se coepit, quia gerebat glory that she carried in her womb a
prophetam; et quae erubescebat prophet, and she who had before
ante, benedicit: unde sequitur et blushed, now gives her blessing; as it
exclamavit voce magna, et dixit: follows, And she spoke out with a loud
benedicta tu inter mulieres. Magna voice, Blessed are you among women.
voce clamavit, ubi domini sensit With a loud voice she exclaimed when
adventum, quia religiosum credidit she perceived the Lord’s coming, for
partum. she believed it to be a holy birth.
Origenes: Dicit autem benedicta tu But she says, Blessed are you among
inter mulieres: nulla enim unquam women. For none was ever partaker of
tantae fuit gratiae particeps aut such grace or could be, since of the
esse poterit; unius enim divini one Divine seed, there is one only
germinis parens est unica. parent.
Beda: Eadem autem voce ab BEDE; Mary is blessed by Elisabeth

Elisabeth qua a Gabriele with the same words as before by
benedicitur, quatenus et Angelis et Gabriel, to show that she was to be
hominibus veneranda monstretur. reverenced both by men and angels.
Theophylactus: Quia vero aliae THEOPHYL. But because there have

sanctae mulieres fuerunt, quae been other holy women who yet have
tamen genuerunt filios peccato borne sons stained with sin, she adds,
inquinatos, subiungit et benedictus And blessed is the fruit of your womb.
fructus ventris tui. Vel aliter Or another interpretation is, having
intelligitur. Dixerat benedicta tu inter said, Blessed are you among women,
mulieres; deinde quasi interrogante she then, as if some one inquired the
aliquo, quare, subiungit et cause, answers, And blessed is the fruit
benedictus fructus ventris tui, sicut of your womb: as it is said, Blessed be
dicitur in Psalmo 117, 26-27: he that comes in the name of the Lord.
benedictus qui venit in nomine The Lord God, and he has shown us
domini, Deus dominus, et illuxit light; for the Holy Scriptures often use
nobis. Consuevit enim sacra "and" instead of "because".
Scriptura et pro quia recipere.
Origenes: Fructum autem ventris TITUS BOST. Now she rightly calls the
Dei genitricis dominum dixit: quia Lord the fruit of the virgin’s womb,
nequaquam ex viro, sed ex sola because He proceeded not from man,
Maria processit: nam qui semen but from Mary alone. For they who are
sumpserunt a patribus, fructus sown by their fathers are the fruits of
eorum existunt. their fathers.
Graecus: Solus ergo hic fructus GREEK EX. This fruit alone then is
benedictus: quia absque viro et blessed, because it is; produced
absque peccato producitur. without man, and without sin.
Beda: Iste est fructus, qui David BEDE; This is the fruit which is
promittitur: de fructu ventris tui promised to David, Of the fruit of your
ponam super sedem tuam. body will I set upon your throne.
Severus: In qua parte emergit From this place we derive the refutation
Eutychis redargutio, dum fructus of Eutyches, in that Christ is stated to
ventris Christus asseritur omnis be the fruit of the womb. For all fruit is
enim fructus est eiusdem naturae of the same nature with the tree that
cum planta: unde et virginem bears it. It remains then that the virgin
relinquitur eiusdem fuisse naturae was also of the same nature with the
cum secundo Adam, qui tollit second Adam, who takes away the sins
peccata mundi. Sed et qui of the world. But let those also who
phantasticam opinionem de carne invent curious fictions concerning the
Christi confingunt, in vero Dei flesh of Christ, blush when they hear of
genitricis partu erubescant; nam the real child-bearing of the mother of
ipse fructus ex ipsa substantia God. For the fruit itself proceeds from
procedit arboris. Ubi sunt etiam the very substance of the tree. Where
dicentes, quasi per aquaeductum too are those who say that Christ
Christum transisse per virginem? passed through the virgin as water
Advertant ex dictis Elisabeth, quam through an aqueduct? Let these
replevit spiritus, Christum fructum consider the words of Elisabeth who
fuisse ventris. Sequitur unde hoc was filled with the Spirit, that Christ was
mihi ut veniat mater domini mei ad the fruit of the womb. It follows, And
me? whence is this to me, that the mother of
my Lord should come to me?
Ambrosius: Non quasi ignorans AMBROSE; She says it not ignorantly,

dicit: scit enim esse sancti spiritus for she knew it was by the grace and
gratiam et operationem, ut mater operation of the Holy Spirit that the
domini matrem prophetae ad mother of the prophet should be
profectum sui pignoris salutet: sed saluted by the mother of his Lord, to the
quasi non humani hoc meriti, sed advancement and growth of her own
divinae gratiae munus esse pledge; but being aware that this was of
cognoscat, ita dicit unde hoc mihi: no human deserving, but a gift of Divine
hoc est qua iustitia, quibus factis, grace, she therefore says, Whence is
pro quibus meritis? this to me, that is, By what right of
mine, by what that I have done, for
what good deeds?
Origenes: Convenit autem hoc ORIGEN; Now in saying this, she

dicens cum filio; nam et Ioannes coincides with her son. For John also
indignum se sentiebat adventu felt that he was unworthy of our Lord’s
Christi ad ipsum. Matrem autem coming to him. But she gives the name
domini nuncupat adhuc virginem of “the mother of our Lord” to one still a
existentem, praeoccupans eventum virgin, thus forestalling the event by the
ex dicto prophetico. Divina autem words of prophecy. Divine
promissio duxerat Mariam ad foreknowledge brought Mary to
Elisabeth, ut Ioannis testimonium Elisabeth, that the testimony of John
ab utero perveniret ad dominum; ex might reach the Lord. For from that time
tunc enim Ioannem dominus in Christ ordained John to be a prophet.
prophetam constituit: unde sequitur Hence it follows, For, lo, as soon as the
ecce enim, ut facta est vox voice of your salutation sounded, &c.
salutationis tuae in auribus meis,
exultavit infans in utero meo.
Augustinus ad Dardanum: Hoc AUG. But in order to say this, as the

autem ut diceret, sicut Evangelista Evangelist has premised, she was filled
praelocutus est, repleta est spiritu with the Holy Spirit, by whose
sancto; quo proculdubio revelante revelation undoubtedly she knew what
cognovit quid illa exultatio that leaping of the child meant; namely,
significasset; idest, infantis illius that the mother of Him had come to her,
venisse matrem, cuius ipse whose forerunner and herald that child
praecursor, et demonstrator esset was to be. Such then might be the
futurus. Potuit ergo esse ista meaning of so great an event; to be
significatio rei tantae a maioribus known indeed by grown up persons,
cognoscendae, non a parvulo but not understood by a little child; for
cognitae: non enim dixit: exultavit in she said not, “The babe leaped in faith
fide infans in utero meo, sed in my womb,” but leaped for joy. Now
exultavit in gaudio. Videmus autem we see not only children leaping for joy,
exultationem non solum but even the cattle; not surely from any
parvulorum, sed etiam pecorum: faith or religious feeling, or any rational
non utique de aliqua fide vel knowledge. But this joy was strange
religione, vel quacumque rationabili and unwonted, for it was in the womb;
cognitione venientem. Sed haec and at the coming of her who was to
inusitata et nova extitit, quia in bring forth the Savior of the world. This
utero, et eius adventu quae omnium joy, therefore, and as it were reciprocal
salvatorem fuerat paritura. Ideo salutation to the mother of the Lord,
haec exultatio, et tamquam matri was caused (as miracles are) by Divine
domini reddita resalutatio, sicut influences in the child, not in any
solent miracula fieri, facta est human way by him. For even
divinitus in infante, non humanitus supposing the exercise of reason and
ab infante; quamquam etiam si the will had been so far advanced in
usque adeo in illo puero est that child, as that he should be able in
acceleratus usus rationis et the bowels of his mother to know,
voluntatis ut intra viscera materna believe, and assent; yet surely that
iam posset agnoscere, credere et must be placed among the miracles of
consentire, etiam hoc in miraculis Divine power, not referred to human
habendum divinae potentiae, non examples.
ad humanae tradendum exemplar
naturae.
Origenes: Venerat autem mater THEOPHYL. The mother of our Lord

domini visura Elisabeth had come to see Elisabeth, as also the
miraculosum conceptum, quem miraculous conception, from which the
retulerat Angelus, ut per hoc Angel had told her should result the
sequatur credulitas potioris ad belief of a far greater conception, to
virginem manaturi: et ad hanc fidem happen to herself; and to this belief the
facit sermo Elisabeth, dicentis et words of Elisabeth refer, And blessed
beata quae credidisti, quoniam are you who have believed, for there
perficientur ea quae dicta sunt tibi a shall be a performance of those things
domino. which were told you from the Lord.
Ambrosius: Vides minime AMBROSE; You see that Mary doubted

dubitasse Mariam, sed credidisse; not but believed, and therefore the fruit
et ideo fructum fidei consecutam. of faith followed.
Beda: Nec mirum, si dominus BEDE; Nor is it to be wondered at, that

redempturus mundum, operationem our Lord, about to redeem the world,
suam inchoavit a matre; ut per commenced His mighty works with His
quam salus omnibus parabatur, mother, that she, through whom the
eadem prima fructum salutis salvation of all men was prepared,
hauriret ex pignore. should herself be the first to reap the
fruit of salvation from her pledge.
Ambrosius: Sed et vos beati qui AMBROSE; But happy are you also
audivistis et credidistis: who have heard and believed, for
quaecumque enim crediderit anima, whatever soul has believed, both
et concipit et generat Dei verbum, conceives and brings forth the word of
et opera eius agnoscit. God, and knows His works.
Beda: Omnis autem anima quae BEDE; But every soul which has
verbum Dei mente concepit, conceived the word of God in the heart,
virtutum statim celsa cacumina straightway climbs the lofty summits of
gressu conscendit amoris, the virtues by the stairs of love, so as to
quatenus civitatem Iuda, idest be able to enter into the city of Juda,
confessionis et laudis arcem, (into the citadel of prayer and praise,
penetrare, et usque ad and abide as it were for three months in
perfectionem fidei, spei et caritatis, it,) to the perfection of faith, hope, and
quasi tribus in ea mensibus valeat charity.
commorari.
Gregorius super Ezech: Simul et GREG. She was touched with the spirit
de praeterito et de praesenti et de of prophecy at once, both as to the
futuro per prophetiae spiritum tacta past, present, and future. She knew
est, quae et eam promissionibus that Mary had believed the promises of
Angeli credidisse cognovit, et the Angel; she perceived when she
matrem nominans, quia gave her the name of mother, that Mary
redemptorem humani generis in was carrying in her womb the
utero portaret, intellexit: et cum Redeemer of mankind; and when she
omnia perficienda praediceret, quid foretold that all things would be
etiam de futuro sequeretur aspexit. accomplished, she saw also what was
as to follow in the future.
Lectio 14
46 καὶ εἶπεν 46. And Mary said, My soul doth

μαριάμ, μεγαλύνει magnify the Lord.
* ἡ ψυχή μου τὸν
κύριον,
Ambrosius: Sicut peccatum a AMBROSE; As evil came into the world by

mulieribus coepit, ita et bona a a woman, so also is good introduced by
mulieribus inchoantur: unde non women; and so it seems not without
otiosum videtur quod et ante meaning, that both Elisabeth prophesies
Ioannem Elisabeth prophetizat, before John, and Mary before the birth of
et Maria ante domini the Lord. But it follows, that as Mary was
generationem. Sequitur autem the greater person, so she uttered the fuller
ut Mariae quo persona melior, prophecy.
eo prophetia sit plenior.
Basilius: Virgo enim intentione BASIL; For the Virgin, with lofty thoughts
sublimi ac speculatione and deep penetration, contemplates the
profunda immensitatem boundless mystery, the further she
contemplans mysterii, quasi advances, magnifying God; And Mary said,
profundius gradiens, magnificat My soul doth magnify the Lord.
Deum: unde dicitur et ait Maria:
magnificat anima mea
dominum.
Graecus: Quasi diceret: GREEK EX. As if she said, Marvelous

mirabilia quae Deus things has the Lord declared that He will
praenuntiavit, in meo corpore accomplish in my body, but neither shall my
exercebit; sed anima mea soul be unfruitful before God. It becomes
infructuosa apud Deum non erit. me to offer Him the fruit also of my will, for
Convenit autem mihi et inasmuch as I am obedient to a mighty
voluntatis fructum afferre: nam miracle, am I bound to glorify Him who
quantum amplo doceor performs His mighty works in me.
miraculo, tantum teneor
glorificare in me mirabilia
operantem.
Origenes in Lucam: Si autem ORIGEN; Now if the Lord could neither

dominus nec augmentum nec receive increase or decrease, what is this
detrimentum recipere potest; that Mary speaks of, My soul doth magnify
quid est quod Maria loquitur the Lord? But if I consider that the Lord our
magnificat anima mea Savior is the image of the invisible God,
dominum? Sed si considerem and that the soul is created according to
dominum salvatorem imaginem His image, so as to be an image of an
esse invisibilis Dei, et animam image, then I shall see plainly, that as after
factam ad eius imaginem, ut sit the manner of those who are accustomed
imago imaginis: tunc videbo to paint images, each one of us forming his
quoniam, in exemplo eorum qui soul after the image of Christ, makes it
solent imagines pingere, great or little, base or noble, after the
quando magnificavero animam likeness of the original so when I have
meam opere, cogitatione, made my soul great in thought, word, and
sermone, tunc imago Dei deed, the image of God is made great, and
grandis efficitur, et ipse the Lord Himself whose image it is, is
dominus, cuius imago est in magnified in my soul.
anima mea, magnificatur.
Lectio 15
47 καὶ ἠγαλλίασεν τὸ 47. And my spirit has

πνεῦμά μου * ἐπὶ τῷ rejoiced in God my Savior.
θεῷ τῷ σωτῆρί μου,
Basilius: Primus spiritus fructus est BASIL; The first-fruit of the Spirit is
pax et gaudium. Quia ergo virgo peace and joy. Because then the holy
sancta totam sibi hauserat spiritus Virgin had drunk in all the graces of
gratiam, merito subiungit et exultavit the Spirit, she rightly adds, And my
spiritus meus in Deo salutari meo. spirit has leaped for joy. She means
Idem animam dicit et spiritum. the same thing, soul and spirit. But the
Consueta autem in Scripturis frequent mention of leaping for joy in
exultationis prolatio insinuat alacrem the Scriptures implies a certain bright
quemdam et iocosum habitum and cheerful state of mind in those
animae in his qui digni sunt. Proinde who are worthy. Hence the Virgin
virgo exultat in domino ineffabili exults in the Lord with an unspeakable
cordis tripudio et resultatione in springing (and bounding) of the heart
strepitu honesti affectus. Sequitur in for joy, and in the breaking forth into
Deo salutari meo. utterance of a noble affection It
follows, in God my Savior.
Beda: Quia eiusdem Iesu, idest BEDE; Because the spirit of the Virgin
salvatoris, spiritus virginis aeterna rejoices in the eternal Godhead of the
divinitate laetatur, cuius caro same Jesus (i.e. the Savior,) whose
temporali conceptione foetatur. flesh is formed in the womb by a
temporal conception.
Ambrosius: Magnificat ergo anima AMBROSE; The soul of Mary
Mariae dominum, et exultat spiritus therefore magnifies the Lord, and her
eius in Deo: eo quod anima et spiritu spirit rejoiced in God, because with
patri filioque devota, unum Deum, soul and spirit devoted to the Father
per quem omnia, pio veneratur and the Son, she worships with a
affectu. Sit autem in singulis Mariae pious affection the one God from
anima, ut magnificet dominum, sit in whom are all things. But let every one
singulis spiritus Mariae, ut exultet in have the spirit of Mary, so that he may
domino. Si secundum carnem una rejoice in the Lord. If according to the
mater est Christi, secundum fidem flesh there is one mother of Christ, yet,
tamen omnium fructus est Christus: according to faith, Christ is the fruit of
omnis enim anima accipit Dei all. For every soul receives the word of
verbum; si tamen immaculata et God if only he be unspotted and free
immunis a vitiis sit, et intemerato from sin, and preserves it with
castimoniam pudore custodiat. unsullied purity.
Theophylactus: Ille autem Deum THEOPHYL. But he magnifies God

magnificat, qui digne sequitur who worthily follows Christ, and now
Christum, et dum Christianus that he is called Christian, lessens not
vocatur, Christi non minuit the glory of Christ by acting unworthily,
dignitatem, magna et caelestia but does great and heavenly things;
operando; et tunc spiritus eius, idest and then the Spirit (that is, the
spirituale chrisma exultabit, idest anointing of the Spirit) shall rejoice,
proficiet, et non mortificabitur. (i.e. make him to prosper,) and shall
not be withdrawn, so to say, and put to
death.
Basilius: Si quando vero lux in cor BASIL; But if at any time light shall
suum irrepserit, et ad Deum have crept into his heart, and loving
diligendum, et contemnenda God and despising bodily things he
corporea per illam obscuram et shall have gained the perfect standing
brevem imaginem perfectam of the just, without any difficulty shall
perceperit iustorum conscientiam, he obtain joy in the Lord.
absque ulla difficultate consequetur
in domino gaudium.
Origenes: Prius autem anima ORIGEN; But the soul first magnifies
magnificat dominum, ut postea the Lord, that it may afterwards rejoice
exultet in Deo: nisi enim antea in God; for unless we have first
crediderimus, exultare non believed, we can not rejoice.
possumus.
Lectio 16
48 ὅτι ἐπέβλεψεν ἐπὶ τὴν 48. For he has regarded

ταπείνωσιν * τῆς δούλης the low estate of his
αὐτοῦ. ἰδοὺ γὰρ ἀπὸ τοῦ handmaiden: for,
behold, from henceforth
νῦν * μακαριοῦσίν με all generations shall call
πᾶσαι αἱ γενεαί: me blessed.
Graecus: Causam manifestat cur se GREEK EX. She gives the reason
magnificare Deum deceat ac exultare in why it becomes her to magnify God
illo, dicens quia respexit humilitatem and to rejoice in Him, saying, For
ancillae suae; quasi diceret: ipse he has regarded the lowliness of
providit, non ego expectavi; humilibus his handmaiden; as if she said, “He
eram contenta. Nunc autem ad Himself foresaw, therefore I did not
ineffabile consilium eligor, et exaltor de look for Him.” I was content with
terra ad sidera. things lowly, but now am I chosen
to counsels unspeakable, and
raised up from the earth to the
stars.
Augustinus: O vera humilitas, quae AUG. O true lowliness, which has

Deum hominibus peperit, vitam borne God to men, has given life to
mortalibus edidit, caelos innovavit, mortals, made new heavens and a
mundum purificavit, Paradisum aperuit, pure earth, opened the gates of
et hominum animas liberavit. Facta est Paradise, and set free the souls of
Mariae humilitas scala caelestis, per men. The lowliness of Mary was
quam Deus descendit ad terras. Quid made the heavenly ladder, by
enim est dicere respexit, nisi which God descended upon earth.
approbavit? Multi enim videntur in For whet does regarded mean but
conspectu hominum humiles esse; sed “approved;” For many seem in my
eorum humilitas a domino non sight to be lowly, but their lowliness
respicitur. Si enim veraciter humiles is not regarded by the Lord. For if
essent Deumque ab hominibus non se they were truly lowly, their spirit
laudari vellent; non in hoc mundo, sed would rejoice not in the world, but
in Deo spiritus eorum exultaret. in God.
Origenes in Lucam: Sed quid humile ORIGEN; But why was she lowly
atque deiectum habebat quae Dei filium and cast down, who carried in her
gestabat in utero? Sed considera womb the Son of God? Consider
quoniam humilitas in Scripturis una de that lowliness which in the
virtutibus praedicatur, quae a Scriptures is particularly praised as
philosophis atyphia, sive metriotis, one of the virtues, so called by the
dicitur. Sed et nos eam possumus philosophers “modestia.” And we
appellare quodam circuitu, cum aliquis also may paraphrase it, that state
non est inflatus, sed ipse se deicit. of mind in which a man instead of
being puffed up, casts himself
down.
Beda: Cuius autem humilitas respicitur, BEDE, But she, whose humility is
recte beata ab omnibus cognominatur: regarded, is rightly called blessed
unde sequitur ecce enim ex hoc beatam by all; as it follows, For, behold,
me dicent omnes generationes. from henceforth all shall call me
blessed.
Athanasius: Si enim secundum ATHAN. For if as the Prophet says,

prophetam beati sunt qui habent semen Blessed are they who have seed in
in Sion, et proximos in Ierusalem: Sion, and kinsfolk in Jerusalem,
quantum debet esse praeconium how great should be the celebration
divinae ac sacrosanctae virginis Mariae, of the divine and ever holy Virgin
quae secundum carnem verbi genitrix Mary, who was made according to
est effecta? the flesh, the Mother of the Word?
Graecus: Non autem se beatam GREEK EX. She does not call
appellat inani vexata gloria: unde enim herself blessed from vain glory, for
focus in ipsa superbiae, quae se what room is there for pride in her
ancillam domini nuncupavit? Sed sacro who named herself the handmaid
tacta spiritu quae futura sunt praescivit. of the Lord? But, touched by the
Holy Spirit, she foretold those
things which were to come.
Beda: Decebat enim ut, sicut per BEDE, For it was fitting, that as by
superbiam primi parentis mors in the pride of our first parent death
mundum intravit, ita per humilitatem came into the world, so by the
Mariae vitae introitus videretur. lowliness of Mary should be
opened the entrance into life.
Theophylactus: Et ideo dicit omnes THEOPHYL. And therefore she

generationes; non solum Elisabeth, sed says, all generations, not only
etiam omnes credentium nationes. Elisabeth, but also every nation that
believed.
Lectio 17
49 ὅτι ἐποίησέν μοι 49. For he that is mighty has

μεγάλα ὁ δυνατός, * done to me great things; and
holy is his name.
καὶ ἅγιον τὸ ὄνομα
αὐτοῦ,
Theophylactus: Ostendit virgo THEOPHYL. The Virgin shows that not for
non per suam virtutem se her own virtue is she to be pronounced
beatam praedicandam; sed blessed, but she assigns the cause saying,
causam assignat, dicens quia For he that is mighty has magnified me.
fecit mihi magna qui potens est.
AUG. What great things has He done to
Quae tibi magna fecit? Credo ut you; I believe that a creature you gave birth
creatura ederes creatorem, to the Creator, servant you brought forth
famula dominum generares, ut the Lord, that through you God redeemed
per te mundum Deus redimeret, the world, through you He restored it to life.
per te illuminaret, per te ad
vitam revocaret.
Titus: Quomodo vero magna, TITUS BOST. But where are the great
nisi quod manens illibata things, if they be not that I still a virgin
concipio, superans nutu Dei conceive (by the will of God) overcoming
naturam? Digna reputata sum nature. I have been accounted worthy,
sine viro, non quomodocumque without being joined to a husband, to be
genitrix effici, sed unigeniti made a mother, not a mother of any one,
salvatoris. but of the only-begotten Savior.
Beda: Respicit autem hoc ad BEDE; But this has reference to the
initium carminis, ubi dictum est beginning of the hymn, where it is said, My
magnificat anima mea soul doth magnify the Lord. For that soul
dominum: sola enim anima illa can alone magnify the Lord with due
cui dominus magna facere praise, for whom he deigns to do mighty
dignatur, dignis eum praeconiis things.
magnificare potest.
Titus: Dicit autem qui potens TITUS BOST; But she says, that is mighty,
est, ut si quis diffidat in that if men should disbelieve the work of
conceptionis negotio, dum virgo her conception, namely, that while yet a
manens concepit, retorqueat virgin, she conceived, she might throw
miraculum ad potentiam back the miracles upon the power of the
operantis. Nec quia unigenitus Worker. Nor because the only-begotten
accessit ad feminam, ex hoc Son has come to a woman is He thereby
inquinatur: quia sanctum est defiled, for holy is his name.
nomen eius.
Basilius: Sanctum vero dicitur BASIL. But holy is the name of God called,
nomen Dei, non quia in syllabis not because in its letters it contains any
quamdam significativam significant power, but because in whatever
virtutem contineat, sed quia way we look at God we distinguish his
quomodolibet Dei speculatio purity and holiness.
sancta dignoscitur et sincera.
Beda: Singularis enim potentiae BEDE; For in the height of His marvelous
culmine transcendit omnem power He is far beyond every creature, and
creaturam, et ab universis quae is widely removed from all the works of His
fecit lege segregatur; quod hands. This is better understood in the
Graeca locutione melius Greek tongue, in which the very word
intelligitur: in quo ipsum verbum which means holy, signifies as it were to be
quod dicit agion, quasi extra “apart from the earth.”
terram esse significat.
Lectio 18
50 καὶ τὸ ἔλεος αὐτοῦ 50. And his mercy is on them

εἰς γενεὰς καὶ γενεὰς that fear him from generation
to generation.
* τοῖς φοβουμένοις
αὐτόν.
Beda: A specialibus se donis ad BEDE; Turning from God’s special gifts

generalia Dei iudicia convertens, to His general dealings, she describes
totius humani generis statum the condition of the whole hole human
describit, subdens et misericordia race, And his mercy is from generation to
eius a progenie in progenies generation on them that fear him. As if
timentibus eum; quasi dicat: non she said, Not only for me has He that is
solum mihi fecit magna qui potens mighty done great things, but in every
est, sed et in omni gente qui timet nation he that fears God is accepted by
Deum acceptus est illi. Him.
Origenes in Lucam: Misericordia ORIGEN; For the mercy of God is not

enim Dei, non in una generatione, upon one generation, but extends to
sed in sempiternum extenditur a eternity from generation to generation.
generatione in generationem.
Graecus: Et misericordia eius, GREEK EX. According to the mercy

quam habet in generationes which He has upon generations of
generationum, ego concipio; ac generations, I conceive, and He Himself
ipse corpori animato coniungitur, is united to a living body, out of mercy
nostram tractans salutem solius alone undertaking our salvation. Nor is
intuitu pietatis. Miseretur autem His mercy shown indiscriminately, but
non qualitercumque, sed his quos upon those who are constrained by the
timor eius compescuit in qualibet fear of Him in every nation; as it is said,
natione: unde dicitur timentibus upon those who fear him, that is, upon
eum; qui scilicet poenitentia ducti, those who being brought by repentance
ad fidem et poenitentiam are turned to faith and renewal for the
convertuntur; nam qui obstinati obstinate unbelievers have by their sin
sunt, incredulitatis vitio clauserunt shut against themselves the gate of
sibi ianuam pietatis. mercy.
Theophylactus: Vel per hoc THEOPHYL. Or by this she means that

innuit, quod timentes they who fear shall obtain mercy, both in
misericordiam consequenter in that generation, (that is, the present
generatione ista, idest in praesenti world,) and the generation which is to
saeculo, et futura, idest in saeculo come, (i.e. the life everlasting.) For now
futuro; in hoc saeculo centuplum they receive a hundred-fold, but
accipientes, in illo vero multo hereafter far more.
maiora.
Lectio 19
51 ἐποίησεν κράτος ἐν 51. He has shown strength

βραχίονι αὐτοῦ, * with his arm, he has
scattered the proud in the
διεσκόρπισεν imagination of their hearts.
ὑπερηφάνους διανοίᾳ
καρδίας αὐτῶν:
Beda: Humani generis statum BEDE; In describing the state of

describens, quid superbi et quid mankind, she shows what the proud
humiles mereantur, ostendit dicens deserve, and what the humble; saying,
fecit potentiam in brachio suo, idest He has shown strength with his arm,
in ipso Dei filio: sicut enim tuum &c. i.e. with the very Son of God. For
brachium est quo operaris, sic as your arm is that whereby you work,
brachium Dei dictum est eius so the arm of God is said to be His
verbum, per quod operatus est word by whom He made the world.
mundum.
Origenes in Lucam: Timentibus ORIGEN; But to those that fear Him,

autem se fecit potentiam in brachio He has done mighty things with His
suo: quia licet infirmus ad Deum arm; though you come weak to God if
accesseris, si timueris eum, you have feared Him you shall obtain
promissam virtutem consequeris. the promised strength.
Theophylactus: In brachio suo, THEOPHYL. For in His arm, that is, His
scilicet eius filio incarnato, incarnate Son, He has shown strength,
potentiam fecit: quia natura devicta seeing that nature was vanquished, a
est, virgine pariente et Deo virgin bringing forth, and God becoming
humanato. man.
Graecus: Vel dicit fecit pro faciet GREEK EX. Or she says, Has shown,
potentiam; non ut dudum per for will show strength; not as long ago
Moysen contra Aegyptios, nec per by the hand of Moses against the
Angelum, puta quando multa millia Egyptians, nor as by the Angel, (when
rebellium prostravit Assyriorum, nec he slew many thousand of the rebel
quoquam alio mediante, nisi in Assyrians,) nor by any other instrument
proprio brachio triumphum docuit, save His own power, He openly
intelligibiles hostes superando; triumphed, overcoming spiritual
unde sequitur dispersit superbos enemies. Hence it follows, he has
mente cordis sui, scilicet quamlibet scattered, &c. that is to say, every heart
mentem elatam, non parentem eius that was puffed up and not obedient to
adventui; quin etiam aperuit, et His coming He has laid bare, and
vitiosas ostendit superbas exposed the wickedness of their proud
cogitationes eorum. thoughts.
Cyrillus: Magis autem proprie de CYRIL OF JERUS. But these words

Daemonum hostili caterva may be more appropriately taken to
intelligenda sunt haec: hos enim refer to the hostile ranks of the evil
saevientes in terra dissipavit spirits. For they were raging on the
adveniens dominus, et compeditos earth, when our Lord’s coming put
ab eis obedientiae suae restituit. them to flight, and restored those
whom they had bound, to His
obedience.
Theophylactus: Potest hoc etiam THEOPHYL. This might also be

et de Iudaeis intelligi, quos in understood of the Jews whom He
omnem dispersit regionem sicut scattered into all lands as they are now
nunc dispersi sunt. scattered.
Lectio 20
52 καθεῖλεν 52. He has put down the

δυνάστας ἀπὸ mighty from their seats, and
exalted them of low degree.
θρόνων * καὶ
ὕψωσεν ταπεινούς,
Beda: Quod dixit fecit potentiam BEDE; The words, He has showed
in brachio suo, et quod strength with his arm, and those which
praemiserat, et misericordia eius went before, And his mercy is on them
a progenie in progenies, his that fear him from generation to
versiculis per singula continuata generation, must be joined to this verse
est annectendum: quia scilicet by a comma only. For truly through all
per omnes saeculi generationes generations of the world, by a merciful
et perire superbi, et humiles and just administration of Divine power,
exaltari, pia iustaque divinae the proud do not cease to fall, and the
potentiae dispensatione non humble to be exalted. As it is said, He has
cessant: unde dicitur deposuit put down the mighty from their seat, he
potentes de sede, et exaltavit has exalted the humble and meek.
humiles.
Cyrillus: Magna sapiebant CYRIL; The mighty in knowledge were the

Daemones et Diabolus, gentilium evil spirits, the Devil, the wise ones of the
sapientes, Pharisaei et Scribae: Gentiles, the Scribes and Pharisees; yet
hos tamen deposuit, erexitque these He has put down, and raised up
humiliantes se sub potenti manu those who humbled themselves under the
Dei, dans illis virtutem calcandi mighty hand of God; giving them the
serpentes et scorpiones, power of treading upon serpents and
omnemque potestatem inimici. scorpions and every power of the enemy.
Erant et quandoque Iudaei The Jews were also at one time puffed up
potestate superbi; sed prostravit with power, but unbelief slew them, and
hos incredulitas; ex gentibus the mean and lowly of the Gentiles have
autem ignobiles et humiles per through faith climbed up to the highest
fidem ad apicem conscenderunt. summit.
Graecus: Deitatis enim tribunal GREEK EX. For our understanding is

noster intellectus esse acknowledge d to be the judgment-seat of
cognoscitur; sed iniquae virtutes God, but after the transgression, the
post transgressionem powers of evil took their seat in the heart
incubuerunt praecordiis of the first man as on their own throne.
protoplasti, tamquam in proprio For this reason then the Lord came and
solio. Ob hoc ergo venit dominus, cast out the evil spirits from the seat of
et spiritus iniquos eiecit a our will, and raised up those who were
sedibus voluntatum, et prostratos vanquished by devils, purging their
a Daemoniis exaltavit, eorum consciences, and making their hearts his
conscientias purgans, et eorum own dwelling place.
mentem statuens propriam
sedem.
Lectio 21
53 πεινῶντας 53. He has filled the hungry

ἐνέπλησεν ἀγαθῶν * with good things; and the rich
he has sent empty away.
καὶ πλουτοῦντας
ἐξαπέστειλεν κενούς.
Glossa: Quia humana prosperitas GLOSS. Because human prosperity

praecipue in honoribus seems to consist chiefly in the honors of
potentatuum et in abundantia the mighty and the abundance of their
divitiarum consistere videtur, post riches, after speaking of the casting
deiectionem potentium et down of the mighty, and the exalting of
exaltationem humilium de divitum the humble, he goes on to tell of the
exinanitione et pauperum impoverishing of the rich and the filling of
repletione mentionem facit, dicens the poor, He has filled the hungry, &c.
esurientes implevit bonis, et
divites dimisit inanes.
Basilius super Psal: Disponit BASIL; These words regulate our

quidem nos praesens verbum conduct even with respect to sensible
etiam quoad sensibilia, edocens things, teaching the uncertainty of all
rerum mundanarum worldly possessions, which are as short
incertitudinem. Caduca siquidem lived as the wave which is dashed about
sunt haec, sicut unda quae ab to and fro by the violence of the wind.
impetu ventorum hinc inde But spiritually all mankind suffered
diffunditur. Intellectualiter autem hunger except the Jews; for they
sumendo, esuriebat genus possessed the treasures of legal
humanum, exceptis Iudaeis: hos tradition and the teachings of the holy
namque ditaverat legis traditio, et prophets. But because they did not rest
sanctorum dogmata prophetarum. humbly on the Incarnate Word they were
Quia vero non humiliter haeserunt sent away empty, carrying nothing with
verbo humanato, dimissi sunt them neither faith nor knowledge, and
inanes, nihil deferentes, non were bereft of the hope of good things,
fidem, non scientiam: et spe being shut out both of the earthly
bonorum privati sunt, et a terrena Jerusalem and the life to come. But
Ierusalem et a vita futura exclusi. those of the Gentiles, who were roughs
Quos vero de gentibus fames et low by hunger and thirst, because they
sitis contriverat, cum haesissent clung to the Lord, were filled with
domino, repleti sunt spiritualibus spiritual goods.
bonis.
Glossa: Qui etiam aeterna toto GLOSS. They also who desire eternal
studio quasi esurientes life with their whole soul, as it were
desiderant, saturabuntur, cum hungering after it, shall be filled when
Christus apparuerit in gloria; sed Christ shall appear in glory; but they who
qui terrenis gaudent, in fine totius rejoice in earthly things, shall at the end
beatitudinis inanes dimittentur. be sent away emptied of all happiness.
Lectio 22
54 ἀντελάβετο Ἰσραὴλ 54. He has holpen his

παιδὸς αὐτοῦ, * μνησθῆναι servant Israel, in
remembrance of his
ἐλέους, 55 καθὼς ἐλάλησεν mercy; 55. As he spoke
πρὸς τοὺς πατέρας ἡμῶν, * to our fathers,
τῷ ἀβραὰμ καὶ τῷ Abraham, and to his
σπέρματι αὐτοῦ εἰς τὸν seed for ever.
αἰῶνα.
Glossa: Post generalem divinae pietatis GLOSS. After a general mention of

et iustitiae commemorationem, ad the Divine mercy and holiness, the
singularem novae incarnationis Virgin changes the subject to the
dispensationem convertit verba, dicens strange and marvelous
suscepit Israel puerum suum: quasi dispensation of the new
medicus aegrum, visibilis inter homines incarnation, saying, He has holpen
factus, ut faceret Israel, idest videntem his servant Israel, &c. as a
Deum, puerum suum. physician relieves the sick,
becoming visible among men, that
He might make Israel (i.e. him who
sees God) His servant.
Beda: Obedientem scilicet, et humilem: BEDE; That is, obedient and

nam qui contemnit humiliari, non potest humble; for he who disdains to be
salvari. made humble, cannot be saved.
Basilius: Israel enim dicit non BASIL; For by Israel she means
materialem, quem sola nobilitabat not Israel after the flesh, whom
appellatio, sed spiritualem, qui nomen their own title made noble, but the
fidei retinebat, habens oculos tendentes spiritual Israel, which retained the
ad Deum videndum per fidem. name of faith, straining their eyes
to see God by faith.
Potest etiam ad Israel carnalem hoc
adaptari, cum ex eo infiniti crediderunt. THEOPHYL. It might also be
Hoc autem fecit recordatus applied to Israel after the flesh,
misericordiae suae: hoc enim implevit seeing that out of that body
quod Abrahae promisit, dicens: quoniam multitudes believed. But this he did
benedicentur in semine tuo omnes remembering His mercy, for He
cognationes terrae. Huius ergo has fulfilled what he promised to
promissionis, Dei genitrix recordata Abraham, saying, For in your seed
dicebat sicut locutus est ad patres shall all the nations of the earth be
nostros, Abraham, et semini eius in blessed. This promise then the
saecula. Nam et Abrahae dictum est: mother of God called to mind,
statuam pactum meum inter me et te, et saying, As he spoke to out father
inter semen tuum post te in Abraham; for it was said to
generationibus suis foedere sempiterno, Abraham, I will place my covenant,
ut sim Deus tuus et seminis tui post te. that I shall be your God, and the
God of your seed after you.
Beda: Semen autem dicit non tam BEDE; But by seed he means not
carne progenitos, quam fidei eius so much those who are begotten in
vestigia secutos quibus adventus the flesh, as those who have
salvatoris in saecula promissus est. followed the steps of Abraham’s
faith, to whom the Savior’s coming
was promised for evermore.
Glossa: Quia ipsa promissio GLOSS. For this promise of

haereditatis nullo fine claudetur, et heritage shall not be narrowed by
usque in finem saeculi credentes non any limits, but to the very end of
deerunt, et beatitudinis gloria erit time there shall never lack
perennis. believers, the glory of whose
happiness shall be everlasting.
Lectio 23
56 ἔμεινεν δὲ 56. And Mary abode with her

μαριὰμ σὺν αὐτῇ about three months, and
returned to her own house.
ὡς μῆνας τρεῖς, καὶ
ὑπέστρεψεν εἰς τὸν
οἶκον αὐτῆς.
Ambrosius: Tamdiu mansit AMBROSE; Mary abode with Elisabeth

Maria, quamdiu Elisabeth until she had accomplished the time of her
pariendi tempus impleret; unde bringing forth; as it is said, And Mary
dicitur mansit autem Maria cum abode, &c.
illa quasi mensibus tribus.
Theophylactus: In sexto enim THEOPHYL. For in the sixth month of the

mense conceptionis conception of the forerunner, the Angel
praecursoris venit Angelus ad came to Mary, and she abode with
Mariam; quae mansit cum Elisabeth three months, and so the nine
Elisabeth mensibus tribus; et sic months are completed.
novem menses implentur.
Ambrosius: Non autem sola AMBROSE; Now it was not only for the
familiaritas est causa quod diu sake of friendship that she abode so long,
mansit, sed etiam tanti vatis but for the increase also of so great a
profectus: nam si primo prophet. For if at her first coming the child
ingressu tantus profectus extitit, had so far advanced, that at the salutation
ut ad salutationem Mariae of Mary he leaped in the womb, and his
exultaret infans in utero, mother was filled with the Holy Spirit, how
repleretur spiritu sancto mater much must we suppose the presence of
infantis; quantum putamus usu the Virgin Mary to have added during the
tanti temporis sanctae Mariae experience of so long a time? Rightly then
addidisse praesentiam? Bene is she represented as having shown
ergo inducitur exhibuisse kindness to Elisabeth, and preserved the
officium, et mysticum numerum mystical number.
custodisse.
Beda: Anima enim casta quae BEDE, For the chaste soul which
spiritualis verbi desiderium conceives a desire of the spiritual word
concipit, necesse est ut alta must of necessity submit to the yoke of
caelestis exercitus iuga subeat, heavenly discipline, and sojourning for the
et quasi trium mensium dies days as it were of three months in the
ibidem demorata, quousque same place, cease not to persevere until it
fidei et spei et caritatis luce is illuminated by the light of faith, hope, and
radietur, perseverare non charity.
desistat.
Theophylactus: Quando vero THEOPHYL. But when Elisabeth was

Elisabeth paritura erat, virgo going to bring forth, the Virgin departed, as
recessit; unde sequitur et it follows, And she returned; or, probably
reversa est in domum suam; because of the multitude, who were about
scilicet propter multitudinem to assemble at the birth. But it became not
quae ad partum congregari a virgin to be present on such an occasion.
debebat; inconveniens autem
erat in talibus virginem esse
praesentem.
Graecus: Mos enim est GREEK EX. For it is the custom for virgins
virginibus cedere quoties to go away when the pregnant woman
praegnans parit. Ut autem brings forth. But when she reached her
propriam applicuit domum, alio own home, she went to no other place, but
quidem nullatenus abiit; ibi vero abode there until she knew the time of her
manebat ulterius, donec adesse delivery was at hand. And Joseph
partus horam cognovit, ubique doubting, is instructed by an Angel.
Ioseph dubitans ab Angelo
edocetur.
Lectio 24
57 τῇ δὲ ἐλισάβετ 57. Now Elisabeth’s full

ἐπλήσθη ὁ χρόνος τοῦ time came that she
should be delivered; and
τεκεῖν αὐτήν, καὶ she brought forth a son.
ἐγέννησεν υἱόν. 58 καὶ 58. And her neighbors
ἤκουσαν οἱ περίοικοι καὶ and her cousins heard
οἱ συγγενεῖς αὐτῆς ὅτι how the Lord had shown
great mercy upon her
ἐμεγάλυνεν κύριος τὸ
and they rejoiced with
ἔλεος αὐτοῦ μετ' αὐτῆς, her.
καὶ συνέχαιρον αὐτῇ.
Ambrosius: Si diligenter advertas AMBROSE; If you carefully observe,

plenitudinis verbum, nusquam invenies you will find that the word signifying
positum nisi in generatione iustorum; fullness is no where used except at
unde et nunc dicitur Elisabeth autem the birth of the righteous. Hence it is
impletum est tempus pariendi: said, Now Elisabeth’s full time came.
plenitudinem enim habet iusti vita; For the life of the righteous has
inanes autem sunt dies impiorum. fullness, but the days of the wicked
are empty.
Chrysostomus: Idcirco autem Deus CHRYS. And for that reason the
Elisabeth partum retardavit, ut Lord kept back the delivery of
gaudium augeretur, et famosiorem Elisabeth, that her joy might be
faceret mulierem; unde sequitur et increased, and her fame the greater.
audierunt vicini et cognati eius quia Hence it follows, And her neighbors
magnificavit dominus misericordiam and cousins heard, &c. For they who
suam cum illa, et congratulabantur ei. had known her barrenness were
Nam qui sterilitatem eius cognoverant, made the witnesses of the Divine
testes divinae gratiae sunt effecti. grace, and no one seeing the child
Nemo autem viso infante cum silentio departed in silence, but gave praise
discedebat; sed Deum, qui illum ex to God, Who had vouchsafed him
insperato concesserat, collaudabat. beyond their expectation.
Ambrosius: Habet enim sanctorum AMBROSE; For the bringing forth of

editio laetitiam plurimorum, quoniam saints causes the rejoicing of many;
commune est bonum: iustitia enim it is a common blessing; for justice is
communis est virtus; et ideo in ortu a public virtue, and therefore at the
iusti futurae vitae insigne praemittitur, birth of a just man a sign of hi future
et gratia secuturae virtutis, exaltatione life is sent beforehand and, the
vicinorum praefigurante signatur. grace of the virtue which is to follow
is represented, being foreshadowed
by the rejoicing of the neighbors.
Lectio 25
59 καὶ ἐγένετο ἐν τῇ 59. And it came to pass, that

ἡμέρᾳ τῇ ὀγδόῃ ἦλθον on the eighth day they came
to circumcise the child; and
περιτεμεῖν τὸ παιδίον, they called him Zacharias,
καὶ ἐκάλουν αὐτὸ ἐπὶ after the name of his father.
τῷ ὀνόματι τοῦ πατρὸς 60. And his mother
αὐτοῦ ζαχαρίαν. 60 καὶ answered and said, Not so;
but he shall be called John.
ἀποκριθεῖσα ἡ μήτηρ
61. And they said to her,
αὐτοῦ εἶπεν, οὐχί, There is none of the kindred
ἀλλὰ κληθήσεται that is called by this name.
ἰωάννης. 61 καὶ εἶπαν 62. And they made signs to
πρὸς αὐτὴν ὅτι οὐδείς his father, how he would
have him called. 63. And he
ἐστιν ἐκ τῆς asked for a writing table,
συγγενείας σου ὃς and wrote saying, His name
καλεῖται τῷ ὀνόματι is John. And they marveled
τούτῳ. 62 ἐνένευον δὲ all. 64. And his mouth was
opened immediately, and his
τῷ πατρὶ αὐτοῦ τὸ τί
tongue loosed, and he
ἂν θέλοι καλεῖσθαι spoke, and praised God.
αὐτό. 63 καὶ αἰτήσας
πινακίδιον ἔγραψεν
λέγων, ἰωάννης ἐστὶν
ὄνομα αὐτοῦ. καὶ
ἐθαύμασαν πάντες. 64
ἀνεῴχθη δὲ τὸ στόμα
αὐτοῦ παραχρῆμα καὶ
ἡ γλῶσσα αὐτοῦ, καὶ
ἐλάλει εὐλογῶν τὸν
θεόν.
Chrysostomus: Circumcisionis CHRYS. The rite of circumcision was

norma primo tradita est Abrahae in first delivered to Abraham as a sign of
signum distinctionis, ut genus distinction, that the race of the Patriarch
patriarchae impermixtum might be preserved in unmixed purity,
conservetur, et sic promissa bona and so might be able to obtain the
consequi valeant; ubi autem pacti promises. But now that the promise of
consummatur negotium, appositum the covenant is fulfilled, the sign
signum de medio tollitur: sic igitur attached to it is removed. So then
et per Christum circumcisione through Christ circumcision ceased,
cessante Baptismus succedit; sed and baptism came in its place; but first
antea Ioannem circumcidi decebat; it was right that John should be
unde dicitur et factum est, in die circumcised; as it is said, And it came to
octavo venerunt circumcidere pass, that on the eighth day, &c. For the
puerum. Dixerat enim dominus: Lord had said, Let the child of eight
infans octo dierum circumcidatur in days be circumcised among you. But
vobis. Hanc autem temporis this measurement of time I conceive
mensuram a divina clementia was ordered by Divine mercy for two
constitutam autumo duplici de reasons. First, because in its most
causa: primo quidem ut in tender years the child the more easily
tenerrima aetate levius patiatur bears the cutting of the flesh. Secondly,
dolorem sectionis carnis; secundo that from the very operation itself we
ut ex ipsis operibus moneamur might be reminded that it was done for
quoniam hoc agebatur in signum: a sign; for the young child scarcely
tener enim puer minime discernit distinguishes any of the things that are
quae circa ipsum fiunt. Post around him. But after the circumcision,
circumcisionem autem nomen the name was conferred, as it follows,
imponebatur; unde sequitur et And they called him. But this was done
vocabant eum nomine patris sui because we must first receive the seal
Zachariam. Hoc autem ideo fiebat, of the Lord, then the name of man. Or,
quia prius oportet sumere because no man except he first cast
signaculum domini, et postea aside his fleshly lusts, which
nomen humanum: vel quia nullus, circumcision signifies, is worthy to have
nisi prius abiciat carnalia, quod his name written in the book of life.
significat circumcisio, dignus est
quod in libro vitae nomen eius
scribatur.
Ambrosius: Mire autem sanctus AMBROSE; The holy Evangelist has

Evangelista praemittendum putavit especially remarked, that many thought
quod plurimi infantem patris nomine the child should be called after his
Zachariam appellandum putarunt; father Zacharias, in order that we might
ut advertas, matri non nomen understand, not that any name of his
alicuius displicuisse de genere; sed kinsfolk was displeasing to his mother,
id sancto infusum spiritu, quod ab but that the same word had been
Angelo ante Zachariae fuerat communicated to her by the Holy Spirit,
praenuntiatum. Et quidem ille which had been foretold by the Angel to
mutus intimare vocabulum filii Zacharias. And in truth, being dumb,
nequivit uxori; sed per prophetiam Zacharias was unable to mention his
Elisabeth didicit quod non didicerat son’s name to his wife, but Elisabeth
a marito: unde sequitur et obtained by prophecy what she had not
respondens mater eius dixit: learnt from her husband. Hence it
nequaquam; sed vocabitur follows, And she answered, &c. Marvel
Ioannes. Nec mireris, si nomen not that the woman pronounced the
mulier quod non audivit asseruit, name which she had never heard,
quando spiritus ei sanctus, qui seeing the Holy Spirit who imparted it to
Angelo mandaverat, revelavit: the Angel revealed it to her; nor could
neque poterat domini ignorare she be ignorant of the forerunner of the
praenuntium, qui prophetaverat Lord, who had prophesied of Christ.
Christum. Et bene sequitur et And it well follows, And they said to her,
dixerunt ad illam: quia nemo est in &c. that you might consider that the
cognatione tua qui vocetur hoc name belongs not to the family, but to
nomine: ut intelligas nomen non the Prophet. Zacharias also is
generis esse, sed vatis. Zacharias questioned, and signs made to him, as
quoque nutu interrogatur: unde it follows, And they made signs to the
sequitur innuebant autem patri eius father, &c. But since unbelief had so
quem vellet vocari eum. Sed quia bereft him of utterance and hearing,
incredulitas ei affatum eripuerat, et that he could not use his voice, he
auditum; quod voce non poterat, spoke by his hand-writing, as it follows,
manu et litteris est locutus: unde And he asked for a writing table, and
sequitur et postulans pugillarem, wrote, saying, His name is John; that is,
scripsit dicens: Ioannes est nomen we give no name to him who has
eius: hoc est, non ei nos nomen received his name from God.
imponimus qui iam a Deo nomen
accepit.
Origenes in Lucam: Zacharias ORIGEN; Zacharias is by interpretation

quidem interpretatur memor Dei; “remembering God,” but John signifies
Ioannes autem significat “pointing to.” Now “memory” relates to
demonstrantem: ceterum et something absent, “pointing to,” to
absentis memoria, et praesentis something present. But John was not
demonstratio est. Debebat autem about to set forth the memory of God as
Ioannes non memoriam Dei ut absent, but with his finger to point him
absentis exprimere, immo digito out as present, saying, Behold the
demonstrare praesentem, dicens: Lamb of God.
ecce agnus Dei.
Chrysostomus: Quin etiam hoc CHRYS. But the name John is also
nomen Ioannes gratia Dei interpreted the grace of God. Because
interpretatur. Quod ergo, gratia then by the favor of Divine grace not by
divina favente, non natura, nature, Elisabeth conceived this son,
Elisabeth hunc filium cepit, beneficii they engraved the memory of the
memoriam in nomine pueri benefit on the name of the child.
conscripserunt.
Theophylactus: Quia vero cum THEOPHYL. And because with the

muliere circa hoc nomen pueri mother the dumb father also agreed as
pater mutus concordavit, sequitur to the name of the child, it follows, And
et mirati sunt universi: nemo enim they all marveled. For there was no one
huius nominis erat in cognatione of this name among their kinsfolk that
eorum, ut aliquis diceret quod any one could say that they had both
antea hoc ambo cogitassent. previously determined upon it.
Gregorius Nazianzenus: Editus GREG. NAZ. The birth of John then
ergo Ioannes Zachariae solvit broke the silence of Zacharias, as it
silentium: unde sequitur apertum follows, And his mouth was opened. For
est autem illico os eius et lingua it were unreasonable when the voice of
eius. Absurdum enim erat ut cum the Word had come forth, that his father
vox verbi progressa fuisset, pater should remain speechless.
maneret elinguis.
Ambrosius: Merito etiam continuo AMBROSE; Rightly also, from that

resoluta est lingua eius: quia quam moment was his tongue loosed for that
vinxerat incredulitas, solvit fides. which unbelief had bound, faith set free.
Credamus igitur et nos, ut lingua Let us then also believe, in order that
nostra, quae incredulitatis vinculis our tongue, which has been bound by
est ligata, rationis voce solvatur: the chains of unbelief, may be loosed
scribamus spiritu mysteria, si by the voice of reason. Let us write
volumus loqui. Scribamus mysteries by the Spirit if we wish to
praenuntium Christi, non in tabulis speak. Let us write the forerunner of
lapideis sed in tabulis cordis Christ, not on tables of stone, but on the
carnalibus: etenim qui Ioannem fleshly tablets of the heart. For he who
loquitur, Christum prophetizat: names John, prophesies Christ. For he
sequitur enim et loquebatur who names John prophesies Christ. For
benedicens Deum. it follows, And he spoke, giving thanks.
Beda: Allegorice autem Ioannis BEDE; Now in an allegory, the

celebrata nativitas, gratia novi celebration of John’s birth was the
testamenti est inchoata; cui vicini et beginning of the grace of the New
cognati nomen patris quam Ioannis Covenant. His neighbors and kinsfolk
imponere malebant: quia Iudaei qui had rather give him the name of his
ei legis observatione, quasi father than that of John. For the Jews,
affinitate, iuncti erant, magis who by the observance of the Law were
iustitiam quae ex lege est sectari, united to him as it were by ties of
quam fidei gratiam suscipere kindred, chose rather to follow the
cupiebant. Sed Ioannis, hoc est righteousness which is the Law, than
gratiae Dei, vocabulum, mater receive the grace of faith. But the name
verbis, pater litteris nuntiare of John, (i.e. the grace of God,) his
satagunt: quia et lex ipsa mother in word, his father in writing,
Psalmique et prophetae apertis suffice to announce, for both the Law
sententiarum vocibus gratiam itself as well as the Psalms and the
Christi praedicant, et sacerdotium Prophecies, in the plainest language
illud vetus figuratis caeremoniarum foretell the grace of Christ; and that
ac sacrificiorum umbris eidem ancient priesthood, by the
testimonium perhibet. Pulchreque foreshadowing of its ceremonies and
Zacharias octavo die prolis editae sacrifices, bears testimony to the same.
loquitur: quia per domini And well does Zacharias speak on the
resurrectionem, quae octava die, eighth day of the birth of his child, for by
hoc est post septimum sabbati, the resurrection of the Lord, which took
place on the eighth day, i.e. the day
facta est, occulta legalis sacerdotii after the sabbath, the hidden secrets of
arcana patuerunt. the legal priesthood were revealed.
Lectio 26
65 καὶ ἐγένετο ἐπὶ πάντας 65. And fear came on all

φόβος τοὺς that dwelt round about
them: and all these
περιοικοῦντας αὐτούς, sayings were noised
καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς abroad throughout all the
ἰουδαίας διελαλεῖτο hill country of Judea. 66.
πάντα τὰ ῥήματα ταῦτα, And all they that heard
them laid them up in their
66 καὶ ἔθεντο πάντες οἱ
hearts, saying, What
ἀκούσαντες ἐν τῇ καρδίᾳ manner of child shall this
αὐτῶν, λέγοντες, τί ἄρα be! And the hand of the
τὸ παιδίον τοῦτο ἔσται; Lord was with him.
καὶ γὰρ χεὶρ κυρίου ἦν
μετ' αὐτοῦ.
Theophylactus: Sicut in taciturnitate THEOPHYL. AS at the silence of

Zachariae miratus est populus, ita et Zacharias the people marveled, so
cum locutus est: unde dicitur et factus likewise when he spoke. Hence it is
est timor super omnes vicinos eorum, said, And fear came upon all; that
et super omnia montana Iudaeae from these two circumstances all
divulgabantur omnia verba haec: ut might believe there was something
propter haec duo, magnum aliquid great in the child that was born. But
circa natum puerum universi all these things were ordained, to the
existiment. Haec autem omnia end that he who was to bear witness
dispensative fiebant, ut qui testis esse of Christ might also be esteemed
Christi debebat, existeret fide dignus: trustworthy. Hence it follows, And all
unde sequitur et posuerunt omnes qui they that heard them laid them up in
audierant in corde suo, dicentes: quis, their heart, saying What manner of
putas, puer iste erit? child, &c.
Beda: Praecurrentia enim signa BEDE; For fore-running signs

praebent iter praecursori veritatis, et prepare the way for the forerunner of
futurus propheta praemissis the truth, and the future prophet is
commendatur auspiciis: unde sequitur recommended by auspices sent
etenim manus domini erat cum illo. before him; hence it follows, For the
hand of the Lord was with him.
Glossa: Prodigia enim Deus in illo GREEK EX. For God worked
peragebat, quae non faciebat Ioannes, miracles in John which he did not
sed dextera divina. himself, but the right hand of God in
him.
Graecus: Mystice autem tempore GLOSS. But mystically, at the time of

divinae resurrectionis, praedicata our Lord’s resurrection, by the
gratia Christi, salubris timor non solum preaching of the grace of Christ, a
Iudaeorum, qui erant vicini vel situ loci wholesome dread shook the hearts
vel scientia legis, sed etiam exterarum not only of the Jews, (who were
gentium corda concussit; nec tantum neighbors, either from the place of
montana Iudaeae, sed omnia mundani their dwelling, or from the knowledge
regni, mundanaeque sapientiae of the law,) but of the foreign nations
culmina Christi fama transcendit. also. The name of Christ surmounts
not only the hilly country of Judea,
but all the heights of worldly
dominion and wisdom.
Lectio 27
67 καὶ ζαχαρίας ὁ 67. And his father Zacharias

πατὴρ αὐτοῦ was filled with the Holy Ghost,
and prophesied, saying, 68.
ἐπλήσθη πνεύματος Blessed be the Lord God of
ἁγίου καὶ Israel; for he has visited and
ἐπροφήτευσεν redeemed his people.
λέγων, 68 εὐλογητὸς
κύριος ὁ θεὸς τοῦ
Ἰσραήλ, * ὅτι
ἐπεσκέψατο καὶ
ἐποίησεν λύτρωσιν
τῷ λαῷ αὐτοῦ,
Ambrosius: Bonus Deus, et AMBROSE; God in His mercy and

facilis indulgere peccatis, non readiness to pardon our sins, not only
solum ablata restituit, sed etiam restores to us what He has taken away,
insperata concedit. Nemo ergo but grants us favors even beyond our
diffidat, nemo veterum conscius expectations. Let no one then distrust
delictorum praemia divina Him, let no one from consciousness of
desperet. Novit Deus mutare past sins despair of the Divine blessing.
sententiam, si tu noveris God knows how to change His sentence,
emendare delictum: ille siquidem if you have known how to correct your sin,
dudum mutus prophetizat: unde seeing he that was long silent prophesies;
dicitur et Zacharias pater eius as it is said, And Zacharias was filled with
repletus est spiritu sancto. the Holy Spirit.
Chrysostomus: Scilicet CHRYS. That is, “with the working of the

operatione sancti spiritus; nec Holy Spirit;” for he had obtained the grace
quocumque modo gratiam of the Holy Spirit, not in any manner, but
spiritus sancti nactus, sed ad fully; and the gift of prophecy shone forth
plenum; et fulgebat in eo in trim; as it follows, And he prophesied.
prophetiae donum: unde sequitur
et prophetavit.
Origenes in Lucam: Plenus ORIGEN; Now Zacharias being filled with

autem spiritu sancto Zacharias the Holy Spirit utters two prophecies, the
duas prophetias generaliter first relating to Christ, the second to John.
nuntiat: primam de Christo, And this is plainly proved by those words
alteram de Ioanne: quod in which he speaks of the Savior as
manifeste de verbis illius present and already going about in the
probatur, in quibus quasi de world, saying, Blessed be the Lord God of
praesenti, et quasi iam versaretur Israel, for he has visited, &c.
in mundo, loquitur de Ioanne; et
primo de salvatore, dicens
benedictus dominus Deus Israel,
quia visitavit et fecit
redemptionem plebis suae.
Chrysostomus: Dum Deum CHRYS. Zacharias, when he is blessing

benediceret Zacharias, God, says, that He has visited His people,
visitationem dicit esse factam ab meaning thereby either the Israelites in
eo erga populum suum: sive the flesh, for He came to the lost sheep of
materiales Israelitas quis velit the house of Israel; or the spiritual Israel,
accipere, venit enim ad oves that is, the faithful, who were worthy of
quae perierant domus Israel; sive this visitation, making the providence of
spirituales, idest fideles, qui digni God of good effect towards them.
fuerunt hac visitatione, efficacem
erga se divinam provisionem
facientes.
Beda: Visitavit autem dominus BEDE; But the Lord visited His people
plebem suam quasi longa who were pining away as it were from
infirmitate tabescentem, et quasi long sickness, and by the blood of His
venditam sub peccato, unici filii only begotten Son, redeemed them who
sui sanguine redemit: quod quia were sold under sin. Which thing
Zacharias proxime faciendum Zacharias, knowing that it would soon be
cognoverat, prophetico more accomplished, relates in the prophetic
quasi iam factum narrat. Dicit manner as if it were already passed. But
autem plebem suam, non quia he says, His people, not that when He
veniens suam invenit, sed quia came He found them His own, , but that
visitando suam fecit. by visiting He made them so.
Lectio 28
69 καὶ ἤγειρεν 69. And has raised up an horn of

κέρας σωτηρίας salvation for us in the house of
his servant David.
ἡμῖν * ἐν οἴκῳ
δαυὶδ παιδὸς
αὐτοῦ,
Theophylactus: Videbatur THEOPHYL. God seemed to be asleep,

Deus dormire, peccata multa disregarding the sins of the multitude, but in
respiciens; sed in novissimis these last times coming in the flesh, He has
incarnatus temporibus excitatus risen up and trodden down the evil spirits
est, et contrivit Daemones, qui who hated us. Hence it is said, And he has
nos oderant: unde dicitur et raised up an horn of salvation to us in the
erexit cornu salutis nobis in house of his servant David.
domo David pueri sui.
Origenes in Lucam: Quia de ORIGEN; Because Christ was born of the

semine David secundum seed of David, according to the flesh, it is
carnem natus est Christus: said, A horn of salvation to us in the house
unde dicitur cornu salutis nobis of his servant David; as it has also
in domo David: sicut et alibi elsewhere been said, A vineyard has been
dictum est: vinea facta est in planted in a horn, i.e. in Jesus Christ.
cornu, idest in Iesu Christo.
Chrysostomus: Cornu autem CHRYS. Now by a horn he means power,

nominat potestatem, gloriam et glory, and honor, deriving it metaphorically
famam, metaphorice a brutis from the brute creatures, to whom God has
animalibus illud accipiens, given horns for defense and glory.
quibus loco muniminis et
gloriae cornua Deus dedit.
Beda: Cornu etiam salutis BEDE; The kingdom of our Savior Christ is
regnum salvatoris Christi called also the horn of salvation, because
vocatur. Ossa siquidem omnia all our bones are clothed with flesh, but the
carne involuta sunt: cornu horn alone stretches beyond the flesh; so
excedit carnem: et ideo cornu the kingdom of Christ is called the horn of
salutis regnum Christi vocatur, salvation, as reaching beyond the world and
quo mundus et carnis gaudia the delights of the flesh. According to which
superantur; in cuius figuram figure David and Solomon were
David et Salomon cornu olei consecrated by the horn of oil to the glory of
sunt in regni gloriam the kingdom.
consecrati.
Lectio 29
70 καθὼς ἐλάλησεν διὰ 70. As he spoke by the

στόματος τῶν ἁγίων * mouth of his holy prophets
which have been since the
ἀπ' αἰῶνος προφητῶν world began.
αὐτοῦ,
Theophylactus: Quod de domo THEOPHYL. That Christ was born of

David Christus nasceretur, Michaeas the house of David, Micah relates,
mentionem facit dicens: et tu, saying, And you, Bethlehem, are not
Bethlehem, terra Iuda, nequaquam the least in the city of Juda, for out of
minima es; ex te enim exiet dux, qui you shall come a governor who shall
regat populum meum Israel. Sed et rule my people Israel. But all the
omnes prophetae de incarnatione prophets spoke of the Incarnation,
dixerunt: et ideo dicitur sicut locutus and therefore it is said, As he spoke
est per os sanctorum prophetarum. by the month of his holy prophets.
Graecus: Per quod innuit, Deum per GREEK EX. Whereby he means that
illos esse locutum, et non esse God spoke through them, and that
humanum quod dixerunt. their speech was not of man.
Beda: Dicit autem qui a saeculo BEDE; But he says, Which have been
sunt: quia tota veteris testamenti since the world began. Because all
Scriptura prophetice de Christo the Scriptures of the Old Testament
processit: nam et ipse pater Adam, et were a constant prophecy of Christ.
ceteri patrum, factis suis eius For both our father Adam himself, and
dispensationi testimonium reddunt. the other fathers, by their deeds bore
testimony to His dispensation.
Lectio 30
71 σωτηρίαν ἐξ 71. That we should be saved

ἐχθρῶν ἡμῶν * καὶ ἐκ from our enemies, and from
χειρὸς πάντων τῶν the hand of all that hate us.
μισούντων ἡμᾶς:
Beda: Cum primo breviter BEDE; Having first briefly said, He has
praemisisset erexit cornu salutis raised up a horn of salvation to us, he
nobis, continuo explanans quid goes on to explain his words, adding, of
dixerit, subdit salutem ex inimicis salvation from our enemies. As if he
nostris; quasi dicat erexit nobis said, He has raised up to us a horn, i.e.
cornu, idest erexit nobis salutem He has raised up to us salvation from
ex inimicis nostris, et de manu our enemies, and from the hand of all
omnium qui oderunt nos. who hate us.
Origenes in Lucam: Non autem ORIGEN; Let us not suppose that this
putemus nunc de corporalibus refers to our bodily enemies, but our
inimicis dici, sed de spiritualibus. ghostly. For the Lord Jesus came mighty
Venit enim dominus Iesus fortis in in battle to destroy all our enemies, that
praelio destruere omnes inimicos He might deliver us from their snares
nostros, ut nos de eorum insidiis et and temptation.
tentationibus liberos faceret.
Lectio 31
72 ποιῆσαι ἔλεος μετὰ 72. To perform the mercy

τῶν πατέρων ἡμῶν * promised to our forefathers,
and to remember his holy
καὶ μνησθῆναι covenant; 73. The oath which
διαθήκης ἁγίας αὐτοῦ, he swore to our father
73 ὅρκον ὃν ὤμοσεν Abraham, 74. That he would
πρὸς ἀβραὰμ τὸν grant to us.
πατέρα ἡμῶν, * τοῦ
δοῦναι ἡμῖν
Beda: Dixerat dominum, iuxta BEDE; Having announced that the Lord,
eloquia prophetarum, in domo according to the declaration of the
David nasciturum: dicit eumdem, Prophet, would be born of the house of
ad explendum testamentum quod David, he now says, that the same Lord
Abrahae disposuit, nos esse to fulfill the covenant He made with
liberaturum: quia his praecipue Abraham will deliver us, because chiefly
patriarchis de suo semine vel to these patriarchs of Abraham’s seed
congregatio gentium vel Christi est was promised the gathering of the
incarnatio promissa. Praemittitur Gentiles, or the incarnation of Christ. But
autem David, quia Abrahae David is put first, because to Abraham
sanctus Ecclesiae coetus est was promised the holy assembly of the
promissus; David autem, quod ex Church; whereas to David it was told
eo Christus nasciturus esset, that from him Christ was to he born. And
audivit. Et ideo post id quod dictum therefore after what was said of David,
est de David, subdit de Abraham, he adds concerning Abraham the words,
dicens ad faciendam To perform the mercy promised to our
misericordiam cum patribus fathers, &c.
nostris.
Origenes in Lucam: Ego puto ORIGEN; I think that at the coming of

quod in adventu domini salvatoris our Lord and Savior Jesus Christ, both
et Abraham et Isaac et Iacob fruiti Abraham, Isaac, and Jacob, were
sint misericordia Dei. Non est enim partakers of His mercy. For it is not to be
credibile ut qui prius viderunt diem believed, that they who had before seen
illius et laetati sunt, postea in His day, and were glad, should
adventu ipsius nihil utilitatis afterwards derive no advantage from His
acciperent: cum scriptum sit: coming, since it is written, Having made
pacem faciens per sanguinem peace through the blood of his Cross,
crucis suae, sive super terram, whether in earth or in heaven.
sive in caelis.
Theophylactus: Christi etiam THEOPHYL. The grace of Christ

gratia se usque ad illos extendit extends even to those who are dead,
qui mortui extiterunt quia per eum because through Him we shall rise
resurgemus non solum nos, sed et again, not only we, but they also who
qui fuerunt ante mortui. Fecit et have been dead before us. He
misericordiam cum patribus performed His mercy also to our
nostris, secundum quod eorum forefathers in fulfilling all their hopes and
spem et desiderium implevit: unde desires. Hence it follows, And to
sequitur et memorari testamenti remember his holy covenant, that
sui sancti, illius scilicet de quo covenant, namely, wherein he said,
dicitur: benedicens benedicam tibi Blessing, I will bless you, and
et multiplicabo te. Multiplicatus est multiplying, I will multiply you. For
enim Abraham in omnibus Abraham was multiplied in all nations,
gentibus per imitationem fidei eius who became his children by adoption,
adoptatis in filios: sed etiam patres through following the example of his
videntes suos filios talia beneficia faith. But the fathers also, seeing their
recepisse, congaudent et recipiunt children enjoy these blessings, rejoice
misericordiam in seipsis: unde together with them, just as if they
sequitur iusiurandum quod iuravit received the mercy in themselves.
ad Abraham patrem nostrum Hence it follows, The oath which he
daturum se nobis. swore to our father Abraham, that he
would grant to us.
Basilius: Nemo autem audiens BASIL; But let no one, hearing that the
quod iurasset dominus Abrahae, Lord had sworn to Abraham, be tempted
ad iurandum sit promptus: sicut to swear. For as when the wrath of God
enim furor de Deo dictus non is spoken of, it does not signify passion
significat passionem, sed but punishment; so neither does God
punitionem; sic neque Deus iurat swear as man, but His word is in very
ut homo, sed verbum eius loco truth expressed to us in place of an
iuramenti nobis ad veritatem oath, confirming by an unchangeable
exprimitur immutabili sententia sentence what He promised.
quod promissum est approbans.
Lectio 32
74 ἀφόβως ἐκ χειρὸς 74. That we, being delivered

ἐχθρῶν ῥυσθέντας * out of the hands of our
enemies, might serve him
λατρεύειν αὐτῷ without fear.
Chrysostomus: Quia exortum CHRYS. Having said that a horn of

nobis cornu salutis ex domo salvation had risen up to us from the
David dixerat, ostendit quod per house of David, he shows that through it
ipsum et gloriam participamus, et we are partakers of His glory, and escape
dispendia inimici vitavimus: unde the assaults of the enemy As he says,
dicit ut sine timore, de manu That being delivered out of the hands of
inimicorum nostrorum liberati, our enemies, we might serve him without
serviamus illi. Duo praedicta non fear. The two things above mentioned will
facile reperiet aliquis sese not easily be found united. For many
comitantia: plures enim evitant escape danger, but fail of a glorious life,
pericula, sed vita gloriosa as criminals discharged from prison by the
privantur; sicut sceleris king’s mercy. On the other hand, some
patratores, qui de carcere ex reap glory, but are compelled for its sake
indulgentia regia absolvuntur: e to encounter dangers, as soldiers in war
contra gaudent alii gloria, sed ob embracing a life of honor are oftentimes in
hanc periclitari coguntur; sicut the greatest peril. But the horn brings both
milites bellicosi vitam inclytam safety and glory. Safety indeed as it
amplexantes, securitate rescues us from the hands of our
multoties caruerunt. Sed hoc enemies, not slightly but in a wonderful
cornu et salvat et glorificat: manner, insomuch that we have no more
salvat quidem eripiens a fear, which are his very words; that being
manibus hostium, non leviter, delivered from the hand of our enemies,
sed mirifice, ut non sit ultra we might serve him without fear.
timendum: et hoc est quod dicit
ut sine timore.
Origenes in Lucam: Vel aliter. ORIGEN; Or in another way; Frequently

Crebro de hostium manu aliqui are men delivered from the hands of the
liberantur, sed non absque enemy, but not without fear. For when fear
timore: cum enim metus et and peril have gone before, and a man is
discrimen ante praecesserint, et then plucked from the enemies’ hand, he
sic de inimicorum manu quis is delivered indeed, but not without fear.
eruatur, liberatus est quidem, Therefore said he, that the coming of
sed non sine timore: ideo dixit, Christ caused us to be snatched from the
quod Christi adventus sine enemies’ hands without fear. For we
timore nos a manibus hostium suffered not from their evil designs, but He
eripi fecit. Non enim eorum suddenly parting us from them, has led us
insidias sensimus, sed repente out to our own allotted resting place.
ab eis nos segregans eduxit ad
sortis propriae mansionem.
Lectio 33
75 ἐν ὁσιότητι καὶ 75. In holiness and

δικαιοσύνῃ ἐνώπιον righteousness before him,
all the days of our life.
αὐτοῦ * πάσαις ταῖς
ἡμέραις ἡμῶν.
Chrysostomus: Glorificat Zacharias CHRYS. Zacharias glorifies the Lord,

dominum, quia fecit nos sibi servire because He has made us to serve Him
cum plena fiducia, non carnaliter, ut with full confidence, not in the flesh as
Iudaei in sanguine victimarum, sed Judah did with the blood of victims, but
spiritualiter in bonis operibus: et hoc in the spirit with good works. And this
est quod dicit in sanctitate et iustitia: is what he means by in holiness and
est enim sanctitas apta circa Deum righteousness. For holiness is, a
aequitas; iustitia vero quae est circa proper observance of our duty towards
homines, puta quod aliquis God, righteousness of our duty
reverenter exequatur divina, et quo towards man; as, for example, when a
ad homines laudabiliter conversetur. man devoutly performs the Divine
Dicit autem non coram hominibus, ut commands, and lives honorably
hypocritae volentes hominibus among his fellow men. But he does not
placere, sed coram Deo, sicut hi say “before men,” as of hypocrites
quorum commendatio non est ab desirous to please men, but “before
hominibus, sed a Deo; et hoc non God,” as of those whose praise is not
semel aut ad tempus, sed singulis of men, but of God; and this not once
diebus et quamdiu vixerint: unde or for a time; but all the days of their
dicit omnibus diebus nostris. life, as it is said, all our days.
Beda: Nam qui vel ante mortem ab BEDE; For whosoever either departs
eius servitio discedit, vel immunditia from God’s service before he dies, or
qualibet sive iniustitia fidei suae by any uncleanness stains either the
sinceritatem commaculat, vel coram strictness or purity of his faith, or
hominibus tantum et non coram strives to be holy and righteous before
Deo, sanctus et iustus esse men, and not before God, does not yet
contendit, nondum perfecte de manu serve the Lord in perfect freedom from
spiritualium inimicorum liberatus the hand of his spiritual enemies, but
domino servit, sed exemplo veterum after the example of the old
Samaritanorum diis gentium pariter Samaritans endeavors to serve equally
et domino servire conatur. the Gods of the Gentiles, and his Lord.
Lectio 34
76 καὶ σὺ δέ, 76. And you, child, shall be

παιδίον, προφήτης called the Prophet of the
Highest: for you shall go before
ὑψίστου κληθήσῃ, * the face of the Lord to prepare
προπορεύσῃ γὰρ his ways.
ἐνώπιον κυρίου
ἑτοιμάσαι ὁδοὺς
αὐτοῦ,
Ambrosius: Pulchre cum de AMBROSE; In prophesying of the Lord he

domino prophetaret, ad rightly addresses the prophet, showing
prophetam sua verba convertit, that prophecy also is a gift of the Lord, in
ut hoc quoque beneficium esse order that he might not, while enumerating
domini designaret; ne cum public benefits, seen to be so ungrateful
publica numeraret, sua quasi as to be silent of his own. Hence it is laid,
ingratus tacuisse videretur; unde And you, child, shall be called the Prophet
dicitur et tu, puer, propheta of the Highest.
altissimi vocaberis.
Origenes in Lucam: Ideo reor ORIGEN; The reason I suppose that

Zachariam festinasse ut Zacharias hastened to speak to his son,
loqueretur ad puerum, quia was because he knew that John was
sciebat eum post paululum in shortly about to be a sojourner in the
eremo moraturum, nec se eius wilderness, and that he himself should see
posse habere praesentiam. him no more.
Ambrosius: Sed fortasse aliqui AMBROSE; Now perhaps some may think
quasi irrationabilem mentis it an absurd extravagance of the mind to
excessum putent quod octo address a child of eight days old. But if we
dierum infantem alloquitur; keep our eyes fixed upon higher things,
verum si tenemus superiora, we surely can understand that the son
intelligimus profecto quod potuit might hear the voice of his father, who
vocem patris natus audire, qui before he was born heard the salutation of
Mariae salutationem antequam Mary. The Prophet knew that there were
nasceretur audivit. Sciebat certain organs of healing in a Prophet
propheta alias esse aures which were unclosed by the Spirit of God,
prophetae, quae spiritu Dei, non not by the growth of the body. He
corporis aetate reserantur. possessed the faculty of understanding
Habebat intelligendi sensum qui who was moved by the feeling of
exultandi habebat affectum. exultation.
Beda: Nisi forte putandus est BEDE; Unless indeed Zacharias be

Zacharias propter eos qui supposed to have wished as soon as he
aderant potius instruendos futura was able to speak, to proclaim for their
sui filii munera, quae dudum per instruction who were present, the future
Angelum didicerat, mox ut loqui gifts of his son, which he had long before
potuit, praedicare voluisse. learnt from the Angel. Let the Arians
Audiant Ariani, quod Christum however hear that our Lord Christ, whom
quem Ioannes prophetando John went before prophesying of Him,
praeibat, altissimum vocat, sicut Zacharias calls “the Most High,” as it is
in Psalmo 86, 5 dicitur: homo said in the Psalms, A man was as born in
natus est in ea, et ipse fundavit her, and the most highest has established
eam altissimus. her.
Chrysostomus: Sicut autem CHRYS. But as kings have their

regibus commilitones sunt qui companions in arms, who stand nearest to
eis viciniores existunt, sic them, so John, who was the friend of the
Ioannes cum esset amicus Bridegroom, went before Him nigh to His
sponsi, de prope eius adventum coming. And this is what follows, For you
praecessit: et hoc est quod shall go before the face of the Lord to
subditur praeibis enim ante prepare his ways. For some prophets have
faciem domini parare vias eius. preached the mystery of Christ at a
Alii enim prophetae eminus distance, but he preached it nearer the
Christi mysterium time, that he might both see Christ, and
praedicaverunt; hic vero proprius declare Him to others.
praedicavit, ut et Christum
videret, et eum ceteris indicaret.
Gregorius Moralium: Quisquis GREG. But all they who by preaching

autem praedicando a sordibus cleanse the hearts of their hearers from
vitiorum corda audientium the filth of their sins, prepare a way for the
coming of wisdom into the heart.
mundat, venienti sapientiae ad
cor viam praeparat.
Lectio 35
77 τοῦ δοῦναι γνῶσιν 77. To give knowledge of

σωτηρίας τῷ λαῷ αὐτοῦ salvation to his people by
the remission of their sins.
ἐν * ἀφέσει ἁμαρτιῶν
αὐτῶν,
Theophylactus: Qualiter praecursor THEOPHYL. For the manner in which

viam domini praeparavit, exponit the forerunner prepared the way of the
subdens ad dandam scientiam Lord he explains, adding, To give
salutis plebi eius. Salus dominus knowledge of salvation. The Lord
Iesus est; data est autem plebi Jesus is salvation, but the knowledge
scientia salutis idest Christi, a of salvation, i.e. of Christ, was given in
Ioanne, qui testimonium perhibebat John, who bore witness of Christ.
de Christo.
Beda: Quasi Iesu, idest salvatoris, BEDE; For as if desiring to explain the
nomen exponere et diligentius name of Jesus, i.e. the Savior, he
commendare desiderans, salutis frequently makes mention of salvation,
mentionem frequentat. Sed ne but lest men should think it was a
temporalem salutem promitti temporal salvation which was
putarent, subdit in remissionem promised, he adds, for the forgiveness
peccatorum eorum. of sins.
Theophylactus: Non enim aliter THEOPHYL. For in no other way was

cognitus esset Deus, nisi plebi He known to be God, but as having
peccata dimisisset: Dei enim est forgiven the sins of His people. For or
peccata dimittere. it is of God alone to forgive sins.
Beda: Verum Iudaei non Christum BEDE; But the Jews prefer not to
suscipere, sed Antichristum malunt receive Christ, but to wait for
expectare: quia non intus a peccati Antichrist; for they desire to be
dominio, sed foris ab humanae delivered not from the dominion of sin
servitutis iugo cupiunt liberari. within, but from the yoke of man’s
bondage without.
Lectio 36
78 διὰ σπλάγχνα 78. Through the tender

ἐλέους θεοῦ ἡμῶν, * ἐν mercy of our God; whereby
the day-spring from on high
οἷς ἐπισκέψεται ἡμᾶς has visited us.
ἀνατολὴ ἐξ ὕψους,
Theophylactus: Quia Deus THEOPHYL. Because God has

peccata nobis dimisit, non propter forgiven our sins not for our works sake,
opera nostra, sed propter but through His mercy, it is therefore
misericordiam suam; ideo fitly added, Through the tender mercy of
convenienter addidit per viscera our God.
misericordiae Dei nostri.
Chrysostomus: Quam quidem CHRYS. Which mercy we find not

misericordiam non ipsimet indeed by our own seeking, but God
inquirentes invenimus: sed desuper from on high has appeared to us, as it
nobis Deus aperuit; unde sequitur follows; Whereby (i.e. by His tender
in quibus, scilicet misericordiae mercy) the day-spring from on high
operibus, visitavit nos, assumpta (that is, Christ) has visited us, taking
carne, oriens ex alto. upon Him our flesh.
Graecus: In altis permanens, GREEK EX. Abiding on high yet

tamen in terrenis praesens, non present upon the earth, suffering
divisionem patiens neque neither division nor limitation, which
circumscriptionem: quod intellectus thing neither can our understanding
noster comprehendere non potest, embrace, nor any power of words
nec ulla serie verborum exprimere. express.
Lectio 37
79 ἐπιφᾶναι τοῖς ἐν 79. To give light to them that sit

σκότει καὶ σκιᾷ in darkness and in the shadow
of death, to guide our feet into
θανάτου the way of peace.
καθημένοις, τοῦ
κατευθῦναι τοὺς
πόδας ἡμῶν εἰς
ὁδὸν εἰρήνης.
Beda: Recte Christus oriens BEDE; Christ is rightly called the Day-
vocatur, quia nobis ortum verae spring, because He has disclosed to us the
lucis aperuit: unde sequitur rising of the true light, as it follows; To give
illuminare his qui in tenebris et light to them that sit in darkness and in the
in umbra mortis sedent. shadow of death.
Chrysostomus: Tenebras hic CHRYS. By darkness he means not

appellat non materiales, sed material darkness, but error or and
errorem, et a fide distantiam. distance from the faith, or ungodliness.
Basilius: Tenebrosa enim erat BASIL; For in thick darkness were the
plebs gentilis, quae idolorum Gentile people sitting, who were sunk deep
cultu gravabatur, donec lux orta in idolatry, until the rising light dispersed
dispersit caliginem, et the darkness, and spread abroad the
splendorem veritatis expandit. brightness of truth.
Gregorius Moralium: Umbra GREG. But the shadow of death is taken to

vero mortis oblivio mentis mean the forgetfulness of the mind. For as
accipitur: sicut enim mors hoc death causes that which it kills to be no
quod interficit, agit ut non sit in longer in life, so whatever oblivion touches
vita, ita oblivio hoc quod ceases to be in the memory. Hence the
interficit, agit ut non sit in Jewish people who were forgetful of God
memoria: unde Iudaeorum are said to sit in the shadow of death. The
populus, qui Dei oblitus fuerat, shadow of death is taken also for the death
dicitur in umbra mortis sedere. of the flesh, because as that is the true
Umbra etiam mortis mors carnis death, by which the soul is separated from
accipitur: quia sicut vera mors God, so that is the shadow of death by
est qua anima separatur a Deo, which the flesh is separated from the soul.
ita umbra mortis est qua caro Hence in the words of the martyrs it is said,
separatur ab anima: unde voce the shadow of death has come over us. By
martyrum dicitur: operuit nos the shadow of death also is represented
umbra mortis. Per umbram the following of the devil, who is called
etiam mortis imitatio Diaboli, qui Death, in the Revelations, because as a
mors in Apocalypsi dicitur, shadow is formed according to the quality
designatur: quia sicut umbra of the body, so the actions of the wicked
iuxta qualitatem corporis ducitur, are expressed according to the manner of
ita actiones iniquorum de specie their following him.
imitationis eius exprimuntur.
Chrysostomus: Recte autem CHRYS. He rightly says sitting, for we were

dicit sedent: non enim not walking in darkness, but sitting down as
ambulabamus in tenebris, sed having no hope of deliverance.
sedebamus.
Theophylactus: Non solum THEOPHYL. But not only does the Lord at
autem oriens dominus his qui in His rising give light to those who sit in
tenebris sedent illuminat, sed darkness, but he says something further as
aliquid amplius facit: unde it follows, to direct our feet in the way of
sequitur ad dirigendos pedes peace. The way of peace is the way of
nostros in viam pacis. Via pacis righteousness, to which He has directed
est via iustitiae, ad quam direxit our feet, i.e. the affections of our souls.
pedes, idest affectus animarum
nostrarum.
Gregorius in Evang: Tunc GREG. For we guide our steps in the way
enim gressus nostros in viam of peace, when we walk in that line of
pacis dirigimus quando per illud conduct wherein we depart not from the
actionum iter pergimus in quo grace of our Maker.
ab auctoris nostri gratia non
discordemus.
Ambrosius: Simul et illud AMBROSE; Mark also, in how few words

adverte, quam paucis Elisabeth, Elisabeth prophesies, in how many
quam multis Zacharias Zacharias, and yet each spoke filled with
prophetizet; et uterque sancto the Holy Spirit; but this discipline is
impletus spiritu loquebatur; sed preserved, that women may study rather to
disciplina servatur, ut mulier learn what are the Divine commands than
discere magis quae divina sunt to teach them.
studeat quam docere.
Lectio 38
80 τὸ δὲ παιδίον 80. And the child grew, and

ηὔξανεν καὶ waxed strong in spirit, and was
in the deserts till the day of his
ἐκραταιοῦτο showing to Israel.
πνεύματι, καὶ ἦν ἐν
ταῖς ἐρήμοις ἕως
ἡμέρας ἀναδείξεως
αὐτοῦ πρὸς τὸν
Ἰσραήλ.
Beda: Praedicator patientiae BEDE; The future preacher of repentance,

futurus, ut liberius auditores suos that he might the more boldly reclaim his
a mundi illecebris erudiendo hearers from the allurements of the world,
sustollat, primaevam in desertis passes the first part of his life in the
transigit vitam; unde dicitur puer deserts. Hence it is said, And the child
autem crescebat. grew.
Theophylactus: Secundum THEOPHYL. i.e. in bodily stature, and

corporalem aetatem. Et waxed strong in spirit, for together with his
confortabatur spiritu: simul enim body at the same time his spiritual gift
cum corpore spirituale donum increased, and the workings of the Spirit
crescebat, et spiritus operationes were more and more manifested in him.
in eo magis ac magis
ostendebantur.
Origenes in Lucam: Vel ORIGEN; Or he increased in spirit,

crescebat spiritu, nec in eadem remaining not in the same measure in
permanebat mensura qua which he had begun, but the Spirit was
coeperat; sed semper crescebat ever growing in him. His will ever tending
spiritus in eo, semper voluntas to better things, was making its own
eius ad meliora tendens habebat advances, and his mind ever
profectus, et mens divinius contemplating something more divine,
aliquid contemplabatur. while his memory was exercising itself,
Exercebat se memoria, ut plura that it might lay up more and more things
in thesauro suo reconderet. Addit in its treasury, and more firmly retain
autem et confortabatur: infirma them. But he adds, And he waxed strong.
enim est humana natura: legimus For human nature is weak, as we learn,
enim: caro autem infirma. the flesh is weak. It must therefore be
Confortanda est itaque spiritu: made strong by the Spirit, for the Spirit is
spiritus enim promptus est. Multi ready. Many wax strong in the flesh, but
confortantur carne; athleta autem the wrestler of God must be strengthened
Dei spiritu roborandus est, ut by the Spirit that he may crush the
sapientiam carnis elidat: unde wisdom of the flesh. He retires therefore
recessit, fugiens tumultum to escape the noise of cities, and the
urbium propter frequentiam; thronging of the people. For it follows, And
sequitur enim et erat in desertis: he was in the deserts. Where the air is
ubi purior aer est, caelum purer, the sky more clear, and God a
apertius, et familiarior Deus: ut closer friend, that as the time had not yet
quia nondum Baptismi et arrived for his baptism and preaching, he
praedicationis tempus advenerat, might have leisure for praying, and might
vacaret orationibus, et cum hold converse with the angels, calling
Angelis conversaretur, appellaret upon God and fearing Him, saying,
dominum, et illum audiret Behold, here am I.
dicentem: ecce adsum.
Theophylactus: Vel erat in THEOPHYL. Or, he was in the deserts

desertis ut extra multorum that he might be brought up beyond the
malitiam nutriretur, et ut reach of the malice of the multitude, and
neminem vereretur arguere: si not be afraid of man. For if he had been in
enim fuisset in mundo, forte the world, perchance he had been
fuisset amicitia et conversatione corrupted by the friendship and
hominum depravatus: simul conversation of the world. And secondly,
etiam ut esset fide dignus qui that he who was to preach Christ might
praedicaturus erat Christum. also be esteemed trust-worthy. But he
Occultabatur autem in desertis, was hid in the desert until it pleased God
donec placuit Deo ipsum to show him forth to the people of Israel,
Israelitico populo demonstrare: as it follows, till the day of his showing
unde sequitur usque ad diem forth to Israel.
ostensionis suae ad Israel.
Ambrosius: Pulchre autem AMBROSE; And rightly is the time noted

tempus quo fuit in utero propheta during which the prophet was in the
describitur, ne Mariae praesentia womb, in order that the presence of Mary
taceatur, sed tempus siletur might not be passed over, while they are
infantiae, eo quod praesentia silent about the time of his childhood,
matris domini in utero roboratur because being strengthened in the womb
qui infantiae impedimenta by the presence of the Mother of the Lord,
nescivit. he knew not the struggles of childhood.
Caput 2 CHAPTER II
Lectio 1
1 ἐγένετο δὲ ἐν ταῖς 1. And it came to pass in

ἡμέραις ἐκείναις those days, that there went
out a decree from Caesar
ἐξῆλθεν δόγμα παρὰ Augustus, that all the world
καίσαρος αὐγούστου should be taxed. 2. (And this
ἀπογράφεσθαι taxing was first made when
πᾶσαν τὴν Cyrenius was governor of
Syria.) 3. And all went to be
οἰκουμένην. 2 αὕτη
taxed, every one into his own
ἀπογραφὴ πρώτη city. 4. And Joseph also went
ἐγένετο up from Galilee, out of the city
ἡγεμονεύοντος τῆς of Nazareth, into Judea, to the
συρίας κυρηνίου. 3 city of David, which is called
Bethlehem; (because he was
καὶ ἐπορεύοντο of the house and lineage of
πάντες David:) 5. To be taxed with
ἀπογράφεσθαι, Mary his espoused wife, being
ἕκαστος εἰς τὴν great with child.
ἑαυτοῦ πόλιν. 4
ἀνέβη δὲ καὶ ἰωσὴφ
ἀπὸ τῆς γαλιλαίας ἐκ
πόλεως ναζαρὲθ εἰς
τὴν ἰουδαίαν εἰς
πόλιν δαυὶδ ἥτις
καλεῖται βηθλέεμ,
διὰ τὸ εἶναι αὐτὸν ἐξ
οἴκου καὶ πατριᾶς
δαυίδ, 5
ἀπογράψασθαι σὺν
μαριὰμ τῇ
ἐμνηστευμένῃ αὐτῷ,
οὔσῃ ἐγκύῳ.
Beda: Nasciturus in carne Dei BEDE; The Son of God, about to be born
filius, sicut de virgine natus in the flesh, as by His birth of a virgin He
virginitatis sibi decus ostendit showed that the grace of virginity was
esse gratissimum; ita pacatissimo most pleasing in His sight, is therefore
tempore saeculi procreatur; quia begotten in the most peaceful time of the
pacem quaerere docuit, et pacis world, because He taught men to seek
sectatores invisere dignatur. peace, and condescends to visit those
Nullum autem potuit magis esse who follow it. But there could be no
pacis indicium quam una totum greater sign of peace than for the whole
orbem descriptione concludi; world to be brought together under one
cuius moderator Augustus, tanta taxing, while its ruler Augustus reigned
duodecim annis circa tempus with so great peace for the twelve years,
dominicae nativitatis pace about the time of our Lord’s nativity, that
regnavit ut, bellis toto orbe war having been quelled throughout the
sopitis, prophetae praesagium ad whole world, there seemed to be a literal
litteram videatur implesse: unde fulfillment of the Prophet’s prediction,
dicitur factum est autem in diebus They shall beat their swords into
illis, exiit edictum a Caesare ploughshares, &c.
Augusto ut describeretur
universus orbis.
Graecus: Tunc etiam nascitur GREEK EX. Christ is born also at a time
Christus cum principes when the princes of Judah had failed, and
Iudaeorum defecerant, et ad the kingdom was transferred to Roman
Romanos principes translatum governors, to whom the Jews paid tribute;
erat imperium, quibus Iudaei and then was fulfilled the, prophecy,
tributa solvebant; et sic impletur saying, There shall not fail a leader from
prophetia praedicens: non Judah, nor a prince from between his
deficere ducem de Iuda, nec feet, until he shall come who is to be
principem de femoribus eius, sent. And now when Caesar Augustus
donec veniat qui mittendus est. was in the 42nd year of his reign, there
Iam vero Caesare Augusto went forth an edict from him that all the
quadragesimum secundum world should be taxed for the payment of
annum imperii peragente, exiit ab tribute, the management of which he
eo edictum totum orbem conscribi committed to a certain Cyrinus whom he
ad tributa solvenda; quod cuidam made governor of Judea and Syria; and
Cyrino Caesar commiserat, quem so it follows, This taxing was first made,
Iudaeae et Syriae praesidem &c.
statuit: unde sequitur haec
descriptio prima facta est a
praeside Syriae Cyrino.
Beda: Signat hanc descriptionem BEDE; St. Luke points out, that this
vel primam esse earum quae taxing was either the first of those which
totum orbem concluserint, quia comprehended the whole world, for
pleraeque iam partes terrarum before this very many parts of the earth
saepe leguntur fuisse descriptae; are often mentioned as having been
vel primo tunc coepisse quando taxed; or first began at that time when
Cyrinus in Syriam missus est. Cyrinus was sent into Syria.
Ambrosius: Pulchre autem AMBROSE; He has rightly added the

praesidis nomen addidit, ut name of the governor, to mark the course
seriem temporis designaret: nam of time. For if the names of the Consuls
si consules ascribuntur tabulis are affixed to the tables of prices, how
emptionis, quanto magis much more ought the time to be noted
redemptioni omnium debuit down, of that event which was the
tempus ascribi? redemption of all men?
Beda: Superna autem BEDE; Now the registration of property

dispensatione professio census was so appointed by Divine guidance,
ita descripta est ut in suam that every one was ordered to go into his
quisque patriam ire iuberetur: own country, as it follows, And they all
secundum quod sequitur et ibant went to be taxed, every one to his own
omnes ut profiterentur singuli in city. Which so came to pass, in order that
civitatem suam: quod ideo factum the Lord, conceived in one place, born in
est, ut dominus alibi conceptus, another, might the more easily escape
alibi natus, insidiantis Herodis the fury of the crafty Herod. Hence it
furorem facilius evaderet: unde follows: Now Joseph also went up from
sequitur ascendit autem et Ioseph Galilee.
a Galilaea de civitate Nazareth in
Iudaeam.
Chrysostomus: Domino autem CHRYS. It was the Lord who directed

dirigente Augustus hoc edictum Augustus to give this edict, that he might
censuit, ut unigeniti praesentiae minister to the coming of the Only-
famuletur: nam hoc edictum begotten; for it was this edict that brought
matrem attrahebat in patriam Christ’s mother into her country as the
quam prophetae praedixerant, prophets had foretold, namely, to
scilicet in Bethlehem Iudae; unde Bethlehem of Judea, according to the
dicit civitatem David quae vocatur word, to a city of David, which is called
Bethlehem. Bethlehem.
Graecus: Ideo autem addidit GREEK EX. Now he added, a city of

civitatem David, ut promissionem David, that he might declare that the
factam David a Deo, quod ex promise made by God to David, namely,
fructu ventris eius rex perpetuus that from the fruit of his loins there should
adveniret, esse completam go before him a king for ever, was
annuntiet: unde sequitur eo quod already fulfilled. Whence it follows,
esset de domo et familia David. Because he was of the house and
Per hoc autem quod Ioseph erat lineage of David. But since Joseph was of
de cognatione David, contentus t e family of David, it pleased the
fuit Evangelista ipsam quoque Evangelist to make known also that the
virginem de cognatione David Virgin herself was of the same family,
promulgare, cum lex divina because the Divine law enjoined
praeciperet coniugales copulas marriages between those of the same
ex eadem progenie contrahi: line; and therefore it follows, With Mary
unde sequitur cum Maria his espoused wife.
desponsata sibi uxore
praegnante.
Cyrillus: Dicit autem eam fuisse CYRIL; It is said that she was espoused,
desponsatam, innuens quod solis to imply that nothing more than espousals
sponsalibus praecedentibus est preceded the conception; for it was not by
conceptio subsecuta; neque enim man’s seed that the Holy Virgin
ex virili semine sancta virgo conceived.
concepit.
Gregorius in Evang: Mystice GREG. But the registering of the whole

autem nascituro domino mundus world when our Lord was about to be
describitur: quia ille apparebat in born was mystical; for He appeared in the
carne qui electos suos ascriberet flesh Who should write down the names
in aeternitate. of His own elect in eternity.
Ambrosius: Et dum professio AMBROSE; There is described a secular

saecularis ostenditur, spiritualis registration, implied a spiritual, to be laid
implicatur, non terrarum regi before the King not of earth but of
dicanda, sed caeli. Professio ista Heaven; a registering of faith: a census of
fidei, census animorum est: souls. For the old census of the
abolito enim synagogae censu Synagogue was abolished, a new census
vetusto, novus census Ecclesiae of the Church was preparing. And to
parabatur. Denique ut scias decide that the census was not of
censum non Augusti esse, sed Augustus, but of Christ, the whole world
Christi, totus orbis profiteri is ordered to be registered. For who could
iubetur. Quis autem poterat demand the registration of the whole
professionem totius orbis exigere, world but He who had dominion over it,
nisi qui totius orbis habebat
imperium? Non enim Augusti, for the earth is not of Augustus, but the
sed: domini est terra et plenitudo earth is the Lord’s?
eius.
Beda: Qui etiam vocabulum BEDE; And He most perfectly fulfilled

Augusti perfectissime complevit, what the name Augustus signifies, in that
utputa suos et augere He was both desirous and able to
desiderans, et augere sufficiens. increase His own.
Theophylactus: Conveniens THEOPHYL. Because it was fit also that

etiam erat ut per Christum cultus at Christ’s coming the worship of many
multorum deorum deficeret, et Gods should cease, and one God only be
unus Deus coleretur: unde unus worshipped, one king is described as
rex orbi imperasse describitur. ruling the world.
Origenes in Lucam: Diligentius ORIGEN; To those who attentively

autem intuenti sacramentum consider it, there seems to be expressed
quoddam videtur figurari, quod in a kind of sacrament, in its being
totius orbis professione describi necessary that Christ should be put down
oportuerit et Christum, ut cum in the registration of the whole world; in
omnibus scriptus sanctificaret order that His name being written with all,
omnes, et cum orbe relatus in He might sanctify all, and being placed in
censum communionem sui the census with the whole world, He
praeberet orbi. might impart to the world the communion
of Himself.
Beda: Sicut autem tunc BEDE; As at that time in the reign of

imperante Augusto et praesidente Augustus and under the governorship of
Cyrino, ibant singuli in suam Cyrinus, every one went to his own city to
civitatem ut profiterentur censum; make returns of his property; so now
sic, modo imperante Christo per when Christ reigns through His teachers
doctores Ecclesiae praesides, (the governors of the Church) ought we to
profiteri debemus censum make returns of righteousness.
iustitiae.
Ambrosius: Haec est ergo prima AMBROSE; This was then the first public
professio mentium domino, cui enrollment of souls to the Lord, to Whom
omnes profitentur, non praeconis all enroll themselves not at the voice of
evocatione, sed vatis dicentis: the crier, but of the Prophet, who says, O
omnes gentes, plaudite manibus. clap your hands, all you people. But in
Denique ut sciant censum esse order that men might know that the taxing
iustitiae, veniunt ad eum Ioseph was just, there came up to it Joseph and
et Maria, hoc est iustus et virgo: Mary, the just man and the virgin. He who
ille qui verbum servaret, ista quae kept the word and she who obeyed it.
pareret.
Beda: Civitas nostra et patria est BEDE; Our city and country is the resting-
patria beata, ad quam place of the blessed, to which we ought
crescentibus quotidie virtutibus ire to be traveling with daily increasing
debemus. Quotidie autem sancta virtues. But day by day does Holy Church
Ecclesia suum comitata wait upon her Teacher, and going up from
doctorem, de rota mundanae the course of worldly business (which the
conversationis, quod Galilaea name of Galilee signifies) to the city of
sonat, in civitatem Iuda, scilicet Judah, i.e. the city of confession and
confessionis et laudis, praise, make returns of her devotion to
ascendens, censum suae the Eternal King. She, after the example
devotionis regi aeterno persolvit, of the blessed Virgin Mary, a Virgin has
quae, in exemplo beatae virginis conceived us of the Spirit. Though
Mariae, concipit nos virgo de espoused to another, she is made fruitful
spiritu; quae alii quidem by Him; and while visibly joined to the
desponsata ab alio fecundatur, Pontiff who is placed over her, is invisibly
dum praeposito sibi pontifici filled with the graces of the Spirit. And
visibiliter iungitur, sed invisibilis hence Joseph is well interpreted
spiritus virtute cumulatur. Unde et increased, declaring by his very name,
bene Ioseph auctus interpretatur, that the earnestness of the master
indicans ipso nomine, quod speaking is of no avail, except he receive
instantia loquentis magistri nil increasing help from above, that he may
valet, nisi augmentum superni be heard.
iuvaminis, ut audiatur, acceperit.
Lectio 2
6 ἐγένετο δὲ ἐν τῷ 6. And so it was, that, while

εἶναι αὐτοὺς ἐκεῖ they were there, the days were
accomplished that she should
ἐπλήσθησαν αἱ be delivered. 7. And she
ἡμέραι τοῦ τεκεῖν brought forth her firstborn son,
αὐτήν, 7 καὶ ἔτεκεν and wrapped him in swaddling
τὸν υἱὸν αὐτῆς τὸν clothes, and laid him in a
manger; because there was no
πρωτότοκον: καὶ
room for them in the inn.
ἐσπαργάνωσεν
αὐτὸν καὶ ἀνέκλινεν
αὐτὸν ἐν φάτνῃ,
διότι οὐκ ἦν αὐτοῖς
τόπος ἐν τῷ
καταλύματι.
Ambrosius: Breviter sanctus AMBROSE; St. Luke has briefly explained
Lucas et quo modo et quo the manner, time, and also the place in
tempore et quo loco secundum which Christ was born in the flesh; the
carnem Christus natus sit manner, that is, in which the espoused
explicavit dicens factum est has conceived, a virgin has born offspring.
autem cum essent ibi, impleti
sunt dies ut pareret. Quo modo
quidem, quia nupta concepit, sed
virgo generavit.
Gregorius Nyssenus: Apparens GREG. NYSS. Though coming in the form

enim ut homo, non per omnia of man, yet not in every thing is He
legibus humanae naturae subject to the laws of man’s nature; for
subicitur: nam quod ex muliere while His being born of a woman, tells of
nascitur, humilitatem redolet; human nature; virginity becoming capable
virginitas vero, quae ortui of childbirth betokens something above
deservivit, ostendit quam man. Of Him then His mother’s burden
transcenderet hominem. Huius was light, the birth immaculate, the
ergo iucunda portatio, ortus delivery without pain, the nativity without
immaculatus, partus facilis, defilement, neither beginning from wanton
absque corruptela nativitas: nec desire, nor brought to pass with sorrow.
ex luxu incipiens, nec doloribus For as she who by her guilt engrafted
edita: quia namque ea quae death into our nature, was condemned to
naturae nostrae mortem per bring forth in trouble, it was meet that she
culpam inseruit, damnata est ut who brought life into the world should
cum doloribus pareret, oportebat accomplish her delivery with joy. But
parentem vitae cum gaudio through a virgin’s purity He makes His
partum perficere. Eo autem passage into mortal life at a time in which
tempore per incorruptionem the darkness was beginning to fail, and
virgineam ad vitam transmigrat the vast expanse of night to fade away
mortalium in quo diminui incipiunt before the exceeding brightness of the
tenebrae, et nocturna immensitas light. For the death of sin had brought an
exuberantia radii deficere cogitur. end of wickedness which from henceforth
Mors enim peccati finem tends to nothing by reason of the
pravitatis attigerat; sed de cetero presence of the true light which has
tendit ad nihilum propter verae illuminated the whole world with the rays
lucis praesentiam, quae radiis of the Gospel.
evangelicis totum orbem lustravit.
Beda: Eo etiam tempore BEDE; He condescended to become

dignatus est incarnari quo mox incarnate at that time, that after His birth
natus censu Caesaris He might be enrolled in Caesar’s taxing,
ascriberetur, atque ob nostri and in order to bring liberty to us might
liberationem ipse servitio Himself become subject to slavery. It was
subderetur: unde etiam non well also that our Lord was born at
solum propter iudicium regii Bethlehem, not only as a mark of the royal
stemmatis, sed etiam propter crown, but on account of the sacrament of
the name.
nominis sacramentum dominus
in Bethlehem nascitur.
Gregorius in Evang: Bethlehem GREG. Bethlehem is by interpretation the

quippe domus panis house of c bread. For it is the Lord
interpretatur: ipse namque est Himself who says, I am the bread of life
qui ait: ego sum panis vivus, qui which came down from heaven. The place
de caelo descendi. Locus ergo in therefore where the Lord was born was
quo dominus nascitur, domus before called the house of bread, because
panis antea vocabatur, quia it was there that He was to appear in His
futurum erat ut ibi ille per fleshly nature who should refresh the
naturam carnis appareret qui souls of the elect with spiritual fullness.
electorum mentes interna
satietate reficeret.
Beda: Sed et usque ad BEDE; But down to the very end of time,
consummationem saeculi the Lord ceases not to be conceived at
dominus in Nazareth concipi, in Nazareth, to be born at Bethlehem,
Bethlehem nasci non desinit cum whenever any of His hearers taking of the
quilibet audientium, verbi flore flour of the word makes himself a house
suscepto, domum in se aeterni of eternal bread. Daily in the Virgin’s
panis efficit; quotidie in utero womb, i.e. in the mind of believers, Christ
virginali, hoc est in animo is conceived by faith, born by baptism. It
credentium, per fidem concipitur, follows, and she brought forth her firstborn
per Baptismum gignitur. Sequitur son.
et peperit filium suum
primogenitum.
Hieronymus contra Helvidium: JEROME; From this Helvidius strives to

Ex hoc Helvidius nititur prove that no one can be called firstborn
approbare, primogenitum dici who has not brothers, as he is called only-
non posse nisi eum qui habeat et begotten who is the only son of his
fratres, sicut unigenitus ille parents. But we thus determine the
vocatur qui parentibus sit solus matter. Every only-begotten is firstborn,
filius. Nos autem ita definimus. not every firstborn is only-begotten. We
Unigenitus est primogenitus, non say not that he is first-begotten whom
omnis primogenitus est others follow, but before whom there is no
unigenitus. Primogenitum non one; (otherwise, supposing there is no
esse dicimus eum quem alii firstborn but who has brothers following
subsequuntur, sed ante quem him, there are then no firstlings due to the
nullus: alioquin si non est priests as long as there are no others
primogenitus nisi is quem begotten;) lest perchance when no birth
sequantur et fratres, tamdiu follows afterward, there should be an
sacerdotibus primogenita non only-begotten and not a firstborn.
debentur, quamdiu et alii fuerint
procreati, ne forte partu postea
non sequente, unigenitus sit, et
non primogenitus.
Beda: Est etiam unigenitus in BEDE; He is also only-begotten in the
substantia divinitatis, substance of His divinity, firstborn in the
primogenitus susceptione taking upon Himself humanity, firstborn in
humanitatis; primogenitus in grace, only begotten in nature.
gratia, unigenitus in natura.
Hieronymus: Nulla autem ibi JEROME; Now here was no midwife, no

obstetrix, nulla muliercularum tender anxiety of women; she wrapped
sollicitudo intercessit. Ipsa pannis the Child up in swaddling clothes, herself
involvit infantem; ipsa mater et both mother and midwife.
obstetrix fuit; unde sequitur et
pannis eum involvit.
Beda: Qui totum mundum vario BEDE; He who clothes the whole world
vestit ornatu, pannis vilibus with its varied beauty, is wrapped up in
involvitur, ut nos stolam primam common linen, that we might be able to
recipere valeamus. Per quem receive the best robe; He by Whom all
omnia facta sunt, manus things are made, is folded both hands and
pedesque astringitur, ut nostrae feet, that our hands might be raised up for
manus ad opus bonum exertae, every good work, and our feet directed in
nostri sint pedes in viam pacis the way of peace.
directi.
Graecus: O admirabilem GREEK EX. Oh the wonderful straitening

coarctationem et and banishment which He underwent,
peregrinationem quam subiit qui Who holds the whole world in His hands!
continet orbem. Ab initio captat From the very beginning He seeks for
penuriam, et eam in seipso poverty, and ennobles it in His own
decorat. person.
Nimirum si voluisset, venire CHRYS. Surely if He had so willed it, He

poterat movendo caelum, might have come moving the heavens,
concutiendo terram, emittens making the earth to shake, and shooting
fulmina; non autem sic processit: forth His thunderbolts; but such was not
non enim perdere, sed salvare the way of His going forth; His desire was
volebat, et ab ipsis primordiis not to destroy, but to save; and to trample
humanam conculcare superbiam; upon human pride from its very birth,
atque ideo non tantum homo fit, therefore He is not only man, but a poor
sed etiam homo pauper; et man, and has chosen a poor mother, who
pauperem matrem elegit, quae had not even a cradle where she might
caret his quibus natum infantem lay her new born Child; as it follows, and
reclinet; sequitur enim et she laid him in the manger.
reclinavit eum in praesepio.
Beda: Duri praesepis angustia BEDE; He is confined in the narrow space

continetur cui caelum sedes est, of a rude manger, whose seat is the
ut nos per caelestis regni gaudia heavens, that He may give us ample room
dilatet. Qui panis est Angelorum, in the joys of His heavenly kingdom. He
in praesepio reclinatur, ut nos Who is the bread of Angels is laid down in
quasi sancta animalia carnis a manger, that He might feast us, as it
suae frumento reficiat. were the sacred animals, with the bread
of His flesh.
Cyrillus: Reperit etiam hominem CYRIL; He finds man in his corrupt

factum bestialem in anima: et affections become like the beasts that
ideo in praesepio loco pabuli perish, and therefore He is laid in the
ponitur, ut vitam bestialem manger, in the place of food, that we
mutantes, ad consonam homini changing the life of beasts, might be
perducamur scientiam, brought to the knowledge that befits man,
pertingentes non fenum, sed partaking not of hay, but of the heavenly
panem caelestem, vitae corpus. bread, the life-giving body.
Beda: Qui autem ad dexteram BEDE; He who sits at His Father’s right
patris sedet, in diversorio loco hand, finds no room in an inn, that He
eget, ut nobis in domo patris sui might prepare for us in His Father’s house
multas mansiones praeparet; many mansions; He is born not in His
unde sequitur quia non erat eis Father’s house, but in an inn and by the
locus in diversorio. Nascitur non way side, because through the mystery of
in parentum domo, sed in the incarnation He was made the way by
diversorio, et in via: quia per which to bring us to our country, (where
incarnationis mysterium via we shall enjoy the truth and the life.)
factus est, qua nos ad patriam,
ubi veritate et vita fruemur,
adduceret.
Gregorius in Evang: Et ut GREG. And that He might show that on

ostenderet quia per humanitatem account of the human form which He took
quam assumpserat, quasi in upon Him, He was born as in a strange
alieno nascebatur, non country, not according to His power but
secundum potestatem, sed according to His nature.
secundum naturam.
Ambrosius: Propter te ergo AMBROSE; On your account then am I

infirmitas, in se potentia; propter weak, in you am I strong. On your account
te inopia, in se opulentia; noli hoc am I poor, in you am I rich. Consider not
aestimare quod cernis, sed quod what you see, but acknowledge that you
redimeris agnosce. Plus, domine are redeemed. I owe more, O Lord Jesus,
Iesu, iniuriis tuis debeo quod to Your sufferings that I am redeemed,
redemptus sum, quam opibus than to Your works that I am created. It
quod creatus sum. Non were no advantage to be born, had it not
prodesset nasci, nisi etiam redimi advantaged me to be redeemed also.
profuisset.
Lectio 3
8 καὶ ποιμένες ἦσαν 8. And there were in the

ἐν τῇ χώρᾳ τῇ αὐτῇ same country shepherds
abiding in the field, keeping
ἀγραυλοῦντες καὶ watch over their flock by
φυλάσσοντες night. 9. And, lo, the angel of
φυλακὰς τῆς νυκτὸς the Lord came upon them,
ἐπὶ τὴν ποίμνην and the glory of the Lord
shone round about them: and
αὐτῶν. 9 καὶ ἄγγελος
they were sore afraid. 10.
κυρίου ἐπέστη αὐτοῖς And the angel said to them,
καὶ δόξα κυρίου Fear not: for, behold, I bring
περιέλαμψεν αὐτούς, you good tidings of great joy,
καὶ ἐφοβήθησαν which shall be to all people.
11. For to you is born this day
φόβον μέγαν. 10 καὶ in the city of David a Savior,
εἶπεν αὐτοῖς ὁ which is Christ the Lord. 12.
ἄγγελος, μὴ φοβεῖσθε, And this shall be a sign to
ἰδοὺ γὰρ you; you shall find the babe
wrapped in swaddling
εὐαγγελίζομαι ὑμῖν
clothes, lying in a manger.
χαρὰν μεγάλην ἥτις
ἔσται παντὶ τῷ λαῷ,
11 ὅτι ἐτέχθη ὑμῖν
σήμερον σωτὴρ ὅς
ἐστιν Χριστὸς κύριος
ἐν πόλει δαυίδ: 12 καὶ
τοῦτο ὑμῖν τὸ σημεῖον,
εὑρήσετε βρέφος
ἐσπαργανωμένον καὶ
κείμενον ἐν φάτνῃ.
Ambrosius: Videte AMBROSE; Observe with what care

quemadmodum divina curia fidem God builds up our faith. An Angel
astruat. Angelus Mariam, Angelus teaches Mary; an Angel teaches Joseph;
Ioseph, Angelus pastores edocet, an Angel the shepherds also, of whom it
de quibus dicitur et pastores erant is said, And there were in the same
in regione eadem vigilantes, et country shepherds abiding in the field.
custodientes vigilias noctis super
gregem suum.
Chrysostomus: Ioseph quidem in CHRYS. To Joseph the Angel appeared
somnis apparuit Angelus; in a dream, as to one who might be
pastoribus autem visibiliter quasi easily brought to believe, but to the
rudioribus: non autem Angelus ivit shepherds in visible shape as to men of
Ierosolymam, non requisivit a ruder nature. But the Angel went not to
Scribas et Pharisaeos; erant enim Jerusalem, sought not for Scribes and
corrupti, et prae invidia Pharisees, (for they were corrupt and
cruciabantur; sed hi erant sinceri, tormented with envy.) But these were
antiquam conversationem simple men living in the ancient
patriarcharum et Moysis colentes. practices of Moses and the Patriarchs.
Est autem semita quaedam ad There is a certain road which leads by
philosophiam perducens innocence to Philosophy.
innocentia.
Beda: Nusquam autem in tota BEDE; No where; in the whole course of

veteris testamenti serie reperimus the Old Testament do we find that the
Angelos, qui tam sedulo Angels who so constantly appear to the
apparuere patribus, cum luce Patriarchs, came in the day time. This
apparuisse. Sed hoc privilegium privilege was rightly kept for this time,
recte huic tempori est servatum when there arose in the darkness a light
quando exortum est in tenebris to them that were s true of heart. Hence
lumen rectis corde: unde sequitur it follows, and the glory of God shone
et claritas Dei circumfulsit illos. round about them.
Ambrosius: Ex utero funditur, sed He is sent forth from the womb, but He
coruscat a caelo; terreno in shines from heaven. He lies in a
diversorio iacet, sed caelesti common inn, but He lives in celestial
lumine viget. light.
Graecus: Verum pavidi facti sunt GREEK EX. They were alarmed at the
in miraculo; unde sequitur et miracle, as it follows, And they were
timuerunt timore magno. Sed afraid, &c. But the Angel dispels their
Angelus, cum pavor ingruerit, rising fears. He not only soothes their
fugat ipsum: unde sequitur et dixit terrors, but pours gladness into their
illis Angelus: nolite timere. Non hearts; for it follows, For, behold, I bring
solum sedat terrorem, sed etiam you good tidings of great joy, &c. not to
alacritatem infundit: sequitur enim the Jewish people only, but to all. The
ecce enim evangelizo vobis cause of their joy is declared; the new
gaudium magnum, quod erit omni and wonderful birth is made manifest by
populo: non soli populo the very names. It follows, For to you is
Iudaeorum, sed etiam omnibus. born this day in the city of David a
Causa autem gaudii ostenditur, Savior, which is Christ the Lord. The first
novus et admirabilis partus of these, i.e. the Savior, has reference to
manifestatur ex ipsis nominibus: the action, the third, i.e. the Lord, to the
nam sequitur quia natus est vobis dignity of the person.
hodie salvator, qui est Christus
dominus: quorum primum, idest
salvator, est actionis; tertium
autem, scilicet dominus,
maiestatis.
Cyrillus de Incarn. Unigen: Sed CYRIL; But that which is in the middle,
id quod in medio ponitur, scilicet namely, Christ, has reference to the
Christus, non naturam significat, adoration, and signifies not the nature,
sed hypostasim compositam. In but the compound substance of two
Christo enim salvatore unctionem natures. For on Christ our Savior we
fore celebratam fatemur; non confess the anointing to have been
tamen figuralem, sicut olim in performed, not however figuratively, (as
regibus ex oleo, quasi ex formerly on kings by the oil,) and as if by
prophetica gratia, neque ad prophetic grace, nor for the
perfectionem alicuius negotii, iuxta accomplishment of any work, as it is said
illud: haec dicit dominus Christo in Isaiah, Thus said the Lord to his
meo Cyro, qui quamquam esset anointed, to Cyrus; who although he was
idololatra, dictus est Christus, ut an idolater was said to be anointed, that
caelesti censura totam occuparet he might by the decree of Heaven take
Babyloniorum provinciam. Fuit possession of the whole province of
autem unctus salvator spiritu Babylon; but the Savior as man in the
sancto humanitus in forma servi; form of a servant, was anointed by the
ungens autem ut Deus spiritu Holy Spirit as God He Himself by His
sancto credentes in eum. Holy Spirit anoints those that believe in
Him.
Graecus: Huius autem nativitatis GREEK EX. He marks the time of our
et tempus ostendit cum dicit hodie, Lord’s nativity, when he says, Today, and
et locum cum subdit in civitate the place when he adds In the city of
David, et signa cum subiungit et David; and the signs thereof when it
hoc vobis signum: invenietis follows And there shall be a sign, &c.
infantem pannis involutum, et Now the Angels bring tidings to the
positum in praesepio. Ecce shepherds of the Chief Shepherd ,as of
pastoribus Angeli pastorem a lamb discovered and brought up in a
praecipuum praedicant, tamquam cave.
agnum in antro manifestatum et
editum.
Beda: Crebris autem infantia BEDE; The infancy of the Savior was
salvatoris et Angelorum praeconiis impressed upon us, both by frequent
et Evangelistarum nobis est heraldings of Angels and testimonies of
conculcata testimoniis, ut nostris Evangelists, that we might be the more
altius cordibus quid pro nobis deeply penetrated in our hearts by what
factum sit infigatur. Et notandum, has been done for us. And we may
quod signum nati salvatoris datur observe, that the sign given us of the
non Tyrio exceptum ostro, sed newborn Savior was, that He would be
pannis squalentibus involutum: found not clothed in Tyrian purple, but
non in ornatis auro stratoriis, sed wrapped in poor swaddling clothes, not
in praesepibus inveniendum. laying on gilded couches, but in a
manger.
Maximus in Serm. Nativ: Sed si MAXIMUS; But if perhaps the swaddling
tibi panni fortassis vilescunt, clothes are mean in your eyes, admire
Angelos collaudantes admirare: si the Angels singing praises together If
praesepe despicis, erige parumper you despises” tile manger, raise your
oculos, et novam in caelo stellam eyes a little, and behold the new star in
protestantem mundo nativitatem heaven proclaiming to the world the
dominicam contuere: si credis Lord’s nativity. If you believe the mean
vilia, crede mirifica: si de his quae things, believe also the mighty. If you
humilitatis sunt disputas, quae alta dispute about those which betoken His
sunt et caelestia venerare. lowliness, look with reverence on what is
high and heavenly.
Gregorius in Evang: Mystice GREG. It was in a mystery that the angel

autem quod vigilantibus pastoribus appeared to the shepherds while they
Angelus apparet, eosque claritas were watching, and the glory of the Lord
Dei circumfulsit, hoc est quod illi shone round about them, implying that
prae ceteris videre sublimia they are thought worthy above the rest
merentur qui fidelibus gregibus to see sublime things who take a
praeesse sollicite sciunt: dumque watchful care of their faithful flocks; and
ipsi pie super gregem vigilant, while they themselves are piously
divina super eos latius gratia watching over them, the Divine grace
coruscat. shines widely round about them.
Beda: Significant enim mystice BEDE; For in a mystery, those

pastores isti gregum, doctores shepherds, and their flocks, signify all
quosque ac rectores fidelium teachers and guides of faithful souls.
animarum. Nox, cuius vigilias The night in which they were keeping
custodiebant super gregem suum, watch over their flocks, indicates the
pericula tentationum indicat, a dangerous temptations from which they
quibus se suosque subiectos never cease to keep themselves, and
custodire non desistunt. Et bene, those placed under their care. Well also
nato domino, pastores super at the birth of our Lord do shepherds
gregem vigilant: quia natus est qui watch over their flocks; for He was born
dicit: ego sum pastor bonus; sed who says, I am the good Shepherd: but
et tempus imminebat quo idem the time also was at hand in which the
pastor oves suas, quae dispersae same Shepherd was to recall His
erant, ad vitae pascua revocaret. scattered sheep to the pastures of life.
Origenes in Lucam: Ceterum, si ORIGEN; But if we would rise to a more

ad secretiorem oportet ascendere hidden meaning, I should say, that there
intellectum, dicam quosdam fuisse were certain shepherd angels, who
pastores Angelos qui res humanas direct the affairs of men, and while each
regerent; et cum horum one of them was keeping his watch, an
unusquisque suam custodiam angel came at the birth of the Lord, and
conservaret, venisse Angelum announced to the shepherds that the
nato domino, et annuntiasse true Shepherd had arisen. For Angels
pastoribus, quia verus esset before the coming of the Savior could
pastor exortus. Angeli enim ante bring little help to those entrusted to
adventum salvatoris parum them, for scarcely did one single Gentile
poterant commissis sibi utilitatis believe in God. But now whole nations
afferre: vix enim aliquis unus ex come to the faith of Jesus.
singulis gentibus credebat in
Deum; nunc autem populi
accedunt ad fidem Iesu.
Lectio 4
13 καὶ ἐξαίφνης 13. And suddenly there was

ἐγένετο σὺν τῷ with the angel a multitude of
the heavenly host praising
ἀγγέλῳ πλῆθος God, and saying, 14. Glory to
στρατιᾶς οὐρανίου God in the highest, and on
αἰνούντων τὸν θεὸν earth peace, good will toward
καὶ λεγόντων, 14 men.
δόξα ἐν ὑψίστοις θεῷ
καὶ ἐπὶ γῆς εἰρήνη ἐν
ἀνθρώποις εὐδοκίας.
Beda: Ne parva unius Angeli BEDE; Lest the authority of a single

videretur auctoritas, postquam Angel should appear small, as soon as
unus sacramentum novae one had revealed the sacrament of the
nativitatis edocuit, statim multitudo new birth, straightway there was present
caelestium agminum affuit; unde a multitude of the heavenly host. Rightly
dicitur et subito facta est cum has the attending Chorus of Angels
Angelo multitudo militiae caelestis. received the name of heavenly host,
Bene chorus adveniens seeing they both humbly bring their aid to
Angelorum, militiae caelestis that Leader mighty in battle, Who has
vocabulum accipit, qui et duci illi in appeared to put down the powers of the
praelio qui ad debellandas aereas air, and also themselves by their celestial
potestates apparuit, humiliter arms bravely vanquish those opposing
obsecundat, et ipse potestates powers lest they should prevail as they
easdem contrarias, ne mortales wish in tempting men. But because He is
tantum tentare valeant quantum both God and man, rightly do they sing
volunt, fortiter armis caelestibus Peace to men and Glory to God. As it
perturbat. Quia vero Deus et follows, Praising God and saying, Glory
homo nascitur, hominibus pax et to God in the highest. As soon as one
Deo gloria canitur; unde sequitur Angel, one messenger, had brought the
laudantium Deum, et dicentium: good tidings that God was born in the
gloria in altissimis Deo. Uno flesh, the multitude of the heavenly host
Angelo, uno evangelizante nuntio broke forth in the praise of the Creator, in
natum in carne Deum, mox order both to fix their devotion on Christ,
multitudo militiae caelestis in and to instruct us by their example, that
laudem creatoris prorumpit, ut et as often as any of the brethren shall
Christo devotionem impendat, et sound forth the word of sacred learning,
nos suo instruat exemplo, quoties or we ourselves shall have brought these
aliquis fratrum sacrae eruditionis holy things home to our minds, we
verbum insonuerit, vel ipsi quae should with our whole heart, our mouths
pietatis sunt ad mentem and hands, return praise to God.
reduxerimus, Deo statim laudes
corde, ore et opere reddendas.
Chrysostomus: Et olim quidem CHRYS. Of old, indeed, Angels were

Angeli ad puniendum mittebantur, sent to punish, as, for instance to the
puta ad Israelitas, ad David, ad Israelites, to David, to the men of
Sodomitas, ad gemitus convallem; Sodom, to the valley of weeping. Now on
nunc e contra canunt in terra the other hand they sing the song of
gratias agentes Deo: eo quod thanksgiving to God: because He has
suum descensum ad homines eis revealed to them His coming down to
reseravit. men.
Gregorius Moralium: Simul etiam GREG. At the same time they also give
laudant, quia redemptioni nostrae praises because their voices of gladness
voces suae exultationis accord well with our redemption, and
accommodant: simul etiam, quia while they behold our acceptance, they
dum nos conspiciunt recipi, suum rejoice also that their number is
gaudent numerum impleri. completed.
Beda: Optant etiam pacem BEDE; They wish also peace to men, as
hominibus, cum subdunt et in they add, On earth peace to men,
terra pax hominibus: quia quos because those whom they had before
infirmos prius abiectosque despised as weak and abject, now that
despexerant, nascente in carne our Lord has come in the flesh they
domino, iam socios venerantur. esteem as friends.
Cyrillus: Haec autem pax per CYRIL; This peace has been made
Christum facta est: reconciliavit through Christ, for He has reconciled us
enim nos per se Deo et patri, by Himself to God and our Father, having
culpam hostilem de medio taken away our guilt, which was the
auferens; duos populos in unum ground of offense also. He has united
hominem pacificavit, ac caelicolas two nations in one man, and has joined
et terrenos in unum gregem the heavenly and the earthly in one flock.
composuit.
Beda: Quibus autem hominibus BEDE; For whom they ask peace is
pacem poscant, exponunt explained in the words, Of good will. For
dicentes bonae voluntatis, eis them, namely, who receive the new born
scilicet qui suscipiunt natum Christ. For there is no peace to the
Christum: non enim est pax impiis, ungodly, but much peace to them that
sed pax multa diligentibus nomen love the name of God.
Dei.
Origenes in Lucam: Sed diligens ORIGEN; But the attentive reader will
lector inquirat quomodo salvator ask, How then does the Savior say, I
dicat: non veni pacem mittere came not to send peace on the earth,
super terram; et nunc Angeli de whereas now the Angels’ song of His
eius nativitate cantent in terra pax birth is, On earth peace to men? It is
hominibus. Sed hoc quod pax answered, that peace is said to be to
esse dicitur in hominibus bonae men of goodwill. For the peace which the
voluntatis, solvit quaestionem; pax Lord does not give on the earth is not the
enim quam non dat dominus peace of good will.
super terram, non est pax bonae
voluntatis.
Augustinus de Trin: Pertinet AUG. For righteousness belongs to good

enim iustitia ad bonam will.
voluntatem.
Chrysostomus: Aspice autem CHRYS. Behold the wonderful fill

mirandum processum: Angelos ad working of God. He first brings Angels
nos deduxit prius, ac deinde duxit down to men, and then brings men up to
hominem ad superna: factum est heaven. The heaven became earth,
caelum terra, cum terrena deberet when it was about to receive earthly
recipere. things.
Origenes in Lucam: Mystice ORIGEN; But in a mystery, the Angels

autem videbant Angeli, se opus saw that they could not accomplish the
quod eis creditum fuerat, implere work committed to them without Him
non posse absque eo qui vere Who was truly able to save, and that
salvare poterat; et medicinam their healing fell short of what the care of
suam inferiorem esse quam men required. And so it was as if there
hominum cura poscebat: unde should come one who had great
sicut si veniat aliquis archiater qui knowledge in medicine, and those who
habeat summam in medicina before were unable to heal,
notitiam: et illi qui prius sanari acknowledging now the hand of a
nequiverant, cernentes magistri master, grudge not to see the corruptions
manu putredines cessare of wounds ceasing, but break forth into
vulnerum, non invideant, sed in the praises of the Physician, and of that
laudes archiatri erumpant, et Dei, God who sent to them and to the sick a
qui sibi aegrotantibusque tantae man of such knowledge; the multitudes
scientiae hominem miserit; sic of the Angels praised God for the coming
multitudo Angelorum pro Christi of Christ.
adventu Deum laudat.
Lectio 5
15 καὶ ἐγένετο ὡς 15. And it came pass, as the

ἀπῆλθον ἀπ' αὐτῶν angels were gone away from
them into heaven, the
εἰς τὸν οὐρανὸν οἱ shepherds said one to
ἄγγελοι, οἱ ποιμένες another, Let us now go even
ἐλάλουν πρὸς to Bethlehem, and see this
ἀλλήλους, διέλθωμεν thing which is come to pass,
which the Lord has made
δὴ ἕως βηθλέεμ καὶ
known to us. 16. And they
ἴδωμεν τὸ ῥῆμα τοῦτο came with haste, and found
τὸ γεγονὸς ὃ ὁ κύριος Mary, and Joseph, and the
ἐγνώρισεν ἡμῖν. 16 καὶ babe lying in a manger. 17.
ἦλθαν σπεύσαντες καὶ And when they had seen it,
they made known abroad the
ἀνεῦραν τήν τε saying which was told them
μαριὰμ καὶ τὸν ἰωσὴφ concerning this child. 18.
καὶ τὸ βρέφος And all they that heard it
κείμενον ἐν τῇ φάτνῃ: wondered at those things
which were told them by the
17 ἰδόντες δὲ
shepherds. 19. But Mary
ἐγνώρισαν περὶ τοῦ kept all these things, and
ῥήματος τοῦ pondered them in her heart.
λαληθέντος αὐτοῖς 20. And the shepherds
περὶ τοῦ παιδίου returned, glorifying and
praising God for all the
τούτου. 18 καὶ πάντες things that they had heard
οἱ ἀκούσαντες and seen, as it was told to
ἐθαύμασαν περὶ τῶν them.
λαληθέντων ὑπὸ τῶν
ποιμένων πρὸς
αὐτούς: 19 ἡ δὲ μαριὰμ
πάντα συνετήρει τὰ
ῥήματα ταῦτα
συμβάλλουσα ἐν τῇ
καρδίᾳ αὐτῆς. 20 καὶ
ὑπέστρεψαν οἱ
ποιμένες δοξάζοντες
καὶ αἰνοῦντες τὸν
θεὸν ἐπὶ πᾶσιν οἷς
ἤκουσαν καὶ εἶδον
καθὼς ἐλαλήθη πρὸς
αὐτούς.
Graecus: Quae visa sunt et relata GREEK EX. The shepherds were filled
stuporem ingesserunt pastoribus; with astonishment at the things that they
et sic ovilia sua omiserunt, et saw and heard, and so they left their
profecti sunt nocte Bethlehem, sheepfolds, and set out by night to
lucem indagantes salvatoris; unde Bethlehem, seeking for the light of the
dicitur et factum est ut discesserunt Savior; and therefore it is said, They
ab eis Angeli in caelum, pastores spoke one to another, &c.
loquebantur ad invicem:
transeamus usque Bethlehem, et
videamus hoc verbum quod factum
est.
Beda: Vere quasi vigilantes non BEDE; As men who were truly
dixerunt: videamus puerum, sed watching, they said not, Let us see (the
verbum quod factum est; idest, child; but) the word which has come to
verbum quod semper erat pass, i.e. the Word which was from the
videamus quomodo pro nobis caro beginning, let us see how it has been
factum est: siquidem hoc ipsum made flesh for us, since this very Word
verbum dominus est; sequitur enim is the Lord. For it follows, Which the
quod fecit dominus et ostendit Lord has made, and has shown to us;
nobis; idest, videamus quomodo i.e. Let us see how the Lord has made
verbum ipsum se fecerit, et Himself, and has shown His flesh to us.
ostenderit nobis carnem suam.
Ambrosius in Lucam: Vide quam AMBROSE; How remarkably Scripture

singulariter Scriptura singulorum weighs the import of each word. For
libret momenta verborum: etenim when we behold the flesh of the Lord,
cum caro domini videtur, videtur we behold the Word, which is the Son.
verbum, quod est filius. Non Let not this seem to you a slight
mediocre fidei tibi hoc videatur example of faith, because of the humble
exemplum: non vilis persona character of the shepherds. For
pastorum: simplicitas enim simplicity is sought for, not pride. It
quaeritur, non ambitio desideratur. follows, And they came in haste. For no
Sequitur et venerunt festinantes; one indolently seeks after Christ.
nemo enim cum desidia Christum
requirit.
Origenes in Lucam: Quia vero ORIGEN; But because they came in

festinantes venerunt, et non haste, and not with loitering steps, it
pedetentim, ideo sequitur et follows, They found Mary, (i.e. her who
invenerunt Mariam, quae scilicet had brought Jesus into the world,) and
fudit Iesum in partu, et Ioseph, Joseph, (i.e. the guardian of our Lord’s
scilicet dispensatorem ortus birth,) and the babe lying in the manger,
dominici, et infantem positum in (i.e. the Savior Himself.)
praesepio, scilicet ipsum
salvatorem.
Beda: Est autem iusti ordinis, ut BEDE; It seems to succeed in due

honore digno celebrata verbi order, that after having rightly celebrated
incarnatione, ad ipsam quandoque the incarnation of the Word, we should
verbi gloriam intuendam at length come to behold the actual
pertingatur; unde sequitur videntes glory of that Word. Hence it follows: But
autem cognoverunt de verbo quod when they saw it, they made known the
dictum erat illis de puero hoc. word which had been spoken to them.
Graecus: Occulta scilicet fide GREEK EX. Beholding with hidden faith
felicia relata contuentes, nec indeed the happy events which had
contenti de veritate stupere, quae been told them, and not content with
primitus viderant et perceperant marveling at the reality of those things
Angelo nuntiante, non solum which at the very first they saw and
Mariae et Ioseph promebant, sed embraced when the Angel told them,
etiam ceteris; et, quod est amplius, they began to relate them not only to
eorum mentibus infigebant; unde Mary and Joseph, but to the others also
sequitur et omnes qui audierunt (and what is more they impressed them
mirati sunt, et de his quae dicta on their minds,) as it follows, And all
erant a pastoribus ad ipsos. who heard it marveled. For how could it
Quomodo enim non erat mirandum be otherwise, at the sight of one of the
videre caelicolam in terrenis, et heavenly host upon earth, and earth in
terram pace conciliari caelestibus, peace reconciled to heaven; and that
et ineffabilem illum infantulum ineffable Child binding together in one,
numine quidem caelestia, by His divinity, heavenly things, by His
humanitate vero terrestria humanity, earthly things, and by this
connectentem ad invicem, et sui conjunction of Himself ejecting a
compagine foedus mirandum wonderful union!
praestantem?
Glossa: Nec solum mirantur de GLOSS. Not only do they marvel at the
incarnationis mysterio, sed etiam mystery of the incarnation, but also at
de tanta pastorum attestatione qui so wonderful an attestation of the
fingere inaudita nescirent, sed shepherds, men who could not have
simplici facundia vera praedicarent. devised these unheard of things, but
were with simple eloquence proclaiming
the truth.
Ambrosius: Nec contemnenda AMBROSE; Esteem not the words of

putes quasi vilia verba pastorum: a the shepherds as mean and despicable
pastoribus enim Maria colligit For from the shepherds Mary increases
fidem: unde sequitur Maria autem her faith, as it follows: Mary kept all
conservabat omnia verba haec, these sayings, and pondered them in
conferens in corde suo. Discamus her heart. Let us learn the chastity of the
sanctae virginis in omnibus sacred Virgin in all things, who no less
castitatem, quae non minus ore chaste in her words than in her body,
pudica quam corpore argumenta gathered up in her heart the materials of
fidei conferebat in corde. faith.
Beda: Virginalis enim pudicitiae BEDE; For keeping the laws of virgin
iura custodiens, secreta Christi modesty, she who had known the
quae noverat, nemini divulgare secrets of Christ would divulge them to
volebat; sed conferebat ea quae no one, but comparing what she had
facienda legerat cum his quae iam read in prophecy with what she now
facta cognovit; non ore promens, acknowledged to have taken place, she
sed clausa in corde custodiens. did not utter them with the mouth, but
preserved them shut up in her heart.
Graecus: Quicquid etiam ei GREEK EX. Whatever the Angel had

retulerat Angelus, quicquid a said to her, whatever she had heard
pastoribus audierat, cuncta from Zacharias, and Elisabeth, and the
congerebat in mente; et ad invicem shepherds, she collected them all in her
comparans, unam in omnibus mind, and comparing them together,
mater sapientiae cernebat perceived in all one harmony. Truly, He
concordiam. Vere Deus erat qui was God who was born from her.
natus erat ex ea.
Athanasius: Singuli autem in ATHANAS. But every one rejoiced in

Christi nativitate exultabant, non the nativity of Christ, not with human
humanitus, sicut in puero nato soliti feelings, as men are wont to rejoice
sunt homines congaudere, sed in when a son is born, but at the presence
Christi praesentia, et lucis divinae of Christ and the luster of the Divine
fulgore; unde sequitur et reversi light. As it follows: And the shepherds
sunt pastores glorificantes et returned, glorifying and praising God for
laudantes Deum in omnibus quae every thing they had heard, &c.
audierant.
Beda: Scilicet ab Angelis; et BEDE; That is to say, from the Angels,

viderant, scilicet in Bethlehem, and had seen, i.e. in Bethlehem, as it
sicut dictum est ad illos; idest in was told them, i.e. they glory in this, that
hoc glorificant quod non aliud when they came they found it even as it
venientes invenerant, quam dictum was told them, or as it was told them
est ad illos: sive sicut dictum est ad they give praise and glory to God. For
illos, gloriam Deo laudesque this they were told by the Angels to do,
referunt: etenim hoc illis facere not in very word commanding them, but
dictum est ab Angelis, non quidem setting before them the form of devotion
verbo imperantibus, sed formam when they sung glory to God in the
highest.
suae devotionis offerentibus, cum
Deo in excelsis gloriam resonarent.
Beda: Mystice autem BEDE; To speak in a mystery, let the

intellectualium pastores gregum, shepherds of spiritual flocks, (nay, all
immo cuncti fideles, exemplo the faithful,) after the example of, these
horum pastorum transeant shepherds, go in thought even to
cogitatione usque in Bethlehem, et Bethlehem, and celebrate the
incarnationem Christi dignis incarnation of Christ with due honors.
celebrent honoribus. Transeamus Let us go indeed casting aside all fleshly
autem abiectis concupiscentiis lusts, with the whole desire of the mind
carnalibus toto mentis desiderio even to the heavenly Bethlehem, (i.e.
usque in Bethlehem supernam, the house of the living bread,) that He
idest domum panis vivi; ut quem illi whom they saw crying in the manger we
in praesepio videre vagientem, nos may deserve to see reigning on the
in patris solio mereamur videre throne of His Father. And such bliss as
regnantem; non est autem tanta this is not to be sought for with sloth and
beatitudo cum desidia ac torpore idleness, but with eagerness must we
quaerenda; sed alacriter sunt follow the footsteps of Christ. When they
Christi sequenda vestigia. Videntes saw Him they knew Him; and let us
autem cognoverunt. Et nos quae haste to embrace in the fullness of our
dicta sunt de salvatore nostro, love those things which were spoken of
plena dilectione festinemus our Savior, that when the time shall
amplecti, ut hoc in futuro perfectae come that we shall see with perfect
cognitionis visu comprehendere knowledge we may be able to
valeamus. comprehend them.
Beda: Dominici etiam gregis BEDE; Again, the shepherds of the

pastores praecedentium patrum Lord’s flock by contemplating the life of
vitam, in qua panis vitae servatur, the fathers who went before them,
quasi Bethlehem portas (which preserved the bread of life,)
contemplando subeunt; nihilque in enter as it were the gates of Bethlehem,
hac aliud reperiunt quam and find therein none other than the
virginalem Ecclesiae virgin beauty of the Church, that is,
pulchritudinem, quasi Mariam, Mary; the manly company of spiritual
virilem spiritualium doctorum doctors, that is, Joseph; and the lowly
coetum, quasi Ioseph, et humilem coming of Christ contained in the pages
Christi adventum Scripturae of Holy Scripture, that is, the infant child
paginis sacrae insertum, quasi in Christ, laid in the manger.
praesepio positum Christum
infantem.
Origenes in Lucam: Vel praesepe ORIGEN; That was the manger which
illud Israel erat, secundum illud: Israel knew not, according to those
cognovit bos possessorem suum, words of Isaiah, The ox knows his
et asinus praesepe domini sui. owner, and the ass his master’s crib.
Beda: Non celavere autem silentio BEDE; The shepherds did not hide in
pastores quae agnoverant: quia silence what they knew, because to this
Ecclesiae pastores in hoc ordinati end have the Shepherds of the Church
sunt ut quae in Scripturis been ordained, that what they have
didicerunt, auditoribus ostendant. learned in the Scriptures they might
explain to their hearers.
Beda: Magistri etiam spiritualium BEDE; The masters of the spiritual

gregum modo ceteris dormientibus flocks also, while others sleep, at one
contemplando caelestia subeunt, time by contemplation enter into the
modo fidelium exempla quaerendo heavenly places, at another time pass
circumeunt, modo ad publicum around them by seeking the examples
pastoralis officii docendo of the faithful, at another time by
revertuntur. teaching return to the public duties of
the pastoral office.
Beda: Unusquisque etiam qui BEDE; Every one of us, even he who is
privatus vivere creditur, pastoris supposed to live as a private person,
officium tenet, si bonorum actuum exercises the office of shepherd, if,
cogitationumque mundarum keeping together a multitude of good
aggregans multitudinem, hanc actions and pure thoughts, he strive to
iusto moderamine gubernare, rule them with due moderation, to feed
Scripturarum pastu nutrire, et them with the food of the Scriptures,
contra Daemonum insidias servare and to preserve them against the snares
contendit. of the devil.
Lectio 6
21 καὶ ὅτε 21. And when eight days were

ἐπλήσθησαν ἡμέραι accomplished for the
circumcising of the child, his
ὀκτὼ τοῦ περιτεμεῖν name was called JESUS,
αὐτόν, καὶ ἐκλήθη τὸ which was so named of the
ὄνομα αὐτοῦ Ἰησοῦς, angel before he was conceived
τὸ κληθὲν ὑπὸ τοῦ in the womb.
ἀγγέλου πρὸ τοῦ
συλλημφθῆναι
αὐτὸν ἐν τῇ κοιλίᾳ.
Beda: Exposita nativitate BEDE; Having related our Lord’s nativity,

dominica, subiungit Evangelista the Evangelist adds, And after that eight
atque ait et postquam days were accomplished for the
consummati sunt dies octo ut circumcision of the child.
circumcideretur puer.
Ambrosius: Quis puer, nisi ille AMBROSE; Who is this Child, but He of
de quo dictum est: puer natus est whom it was said, Unto us a child is born,
nobis, et filius datus est nobis et: unto us a son is given? For He was made
factus est enim sub lege, ut eos under the law, that He might redeem them
qui sub lege erant lucrifaceret? who were under the law.
Epiphanius Adver. Haeres: EPIPHAN. Now the followers of Ebion and

Dicunt autem Ebionis et Cerinthi Cerinthus say, “It is enough for a disciple if
sequaces: sufficit discipulo, si sit he be as his Master. But Christ
sicut magister eius: circumcidit circumcised Himself. Be you therefore
autem se Christus; tu ergo circumcised.” But herein do they deceive
circumcidaris. Falluntur autem themselves, destroying their own
destruentes sua principia. Si principles; for if Ebion should confess that
enim fateretur Ebion Christum Christ as God descended from heaven
Deum caelitus descendentem and was circumcised on the eighth day, it
octavo die fuisse circumcisum, might then afford the ground of an
tunc praeberet circumcisioni argument for circumcision; but since he
materiam argumenti; sed cum affirms Him to be mere man, surely as a
nudum hunc asserit hominem, boy he cannot be the cause of Himself
non puer est causa ut being circumcised, as neither are infants
circumcidatur, sicut nec infantes the authors of their own circumcision. But
sunt suae circumcisionis we confess that it is God Himself who has
auctores. Nos enim Deum ipsum descended from heaven, and that
fatemur caelitus descendentem, enclosed in a virgin’s womb, He abode
et in claustro virgineo moram there the whole time necessary for her
debitam fetibus protraxisse, delivery, until He should perfectly form to
quoadusque sibi ex utero Himself of the virgin’s womb a human
virgineo humanitatis carnem body; and that in this body He was not in
perfecte componeret, in qua appearance but truly circumcised on the
circumcisus est veraciter, non eighth day, in order that the figures having
apparenter octavo die, quatenus come to this spiritual fulfillment, both by
cum ad spiritualem effectum Himself and His disciples, might now be
figurae pervenerint, tam ab ipso, spread abroad no longer the figures but
quam a suis discipulis the reality.
divulgentur non ultra figurae, sed
veritas.
Origenes in Lucam: Sicut enim ORIGEN; As we have died with Him at His
mortui sumus cum illo moriente, death, and risen together with Him at His
et consurreximus resurgenti; sic resurrection, so with Him have we been
cum eo circumcisi sumus: unde circumcised, and therefore need not now
nequaquam nunc indigemus circumcision in the flesh.
circumcisione carnali.
Epiphanius: Pluribus autem ex EPIPHAN. Christ was circumcised for
causis circumcisus est Christus. several reasons. First indeed to show the
Et primo quidem ut ostendat reality of His flesh, in opposition to
carnis veritatem contra Manichaus and those who say that He
Manichaeum et illos qui came forth in appearance only. Secondly,
apparenter eum dicunt prodiisse: that He might prove that His body was not
deinde ut pateat quod of the same substance with the Deity,
nequaquam deitati according to Apollinaris, and that it
consubstantiale corpus extiterit, descended not from heaven, as
ut fatur Apollinaris; neque Valentinian said. Thirdly, to add a
caelitus detulit illud, ut asserit confirmation to circumcision which He had
Valentinus: et ut confirmet of old instituted to wait His coming. Lastly,
circumcisionem, quam olim to leave no excuse to the Jews. For had
instituerat eius adventui He not been circumcised, they might have
servientem: quin etiam ut nulla objected that they could not receive Christ
sit Iudaeis excusatio: nam nisi uncircumcised.
circumcisus fuisset, obicere
poterant quod non possent
incircumcisum Christum recipere.
Beda: Ut etiam nobis obediendi BEDE; He was circumcised also that He

virtutem commendaret exemplo, might enjoin upon us by His example the
et ut eos qui sub lege positi legis virtue of obedience and might take
onera portare nequiverant, sua compassion on them who being placed
compassione iuvaret; ut qui in under the law, were unable to bear the
similitudine carnis peccati burdens of the law, to the end that He who
advenit, remedium quo caro came in the likeness of sinful flesh might
peccati consueverat mundari, not reject the remedy with which sinful
non respuat. Idem enim flesh was wont to be healed. For
salutiferae curationis auxilium circumcision brought in the law the same
circumcisio in lege contra assistance of a saving cure to the wound
originalis peccati vulnus agebat of original sin which Baptism does in the
quod nunc Baptismus revelatae time of the grace of revelation, except that
gratiae tempore consuevit; as yet the circumcised could not enter the
excepto quod regni caelestis gates of the heavenly kingdom, but
ianuam nondum intrare poterant, comforted after death with a blessed rest
sed in sinu Abrahae post mortem in Abraham’s bosom, they waited with a
beata requie consolati supernae joyful hope for their entrance into eternal
pacis ingressum spe felici peace.
expectabant.
Athanasius: Nihil enim aliud ATHAN. For circumcision expressed

exprimebat circumcisio nisi nothing else, but the stripping off of the
generationis vetustae old birth, seeing that part was circumcised
spoliationem per hoc quod which caused the birth of the body. And
circumcidebatur pars corporis thus it was done at that time as a sign of
quae corporalis nativitatis causa the future baptism through Christ.
existit. Hoc autem tunc temporis Therefore as soon as that of which it was
agebatur in signum futuri per a sign came, the figure ceased. For since
Christum Baptismatis. Idcirco the whole of the old man Adam is taken
postquam venit signatum, away by baptism, there remains nothing
cessavit figura: ubi namque tota which the cutting of a part prefigures.
vetustas tollitur per Baptismum,
superfluum est quod partis sectio
praefigurat.
Cyrillus: Octavo autem die CYRIL; It was the custom on the eighth
consuetum erat carnalem day to perform the circumcision of the
celebrari circumcisionem: octavo flesh. For on the eighth day Christ rose
enim die Christus a mortuis from the dead, and conveyed to us a
resurrexit, et insinuavit nobis spiritual circumcision, saying, Go and
spiritualem circumcisionem, teach all nations, baptizing them.
dicens: euntes, docete omnes
gentes, baptizantes eos.
Beda: In eius autem BEDE; Now in His resurrection was

resurrectione praefigurata est prefigured the resurrection of each of us
utraque nostra resurrectio, et both in the flesh and the Spirit, for Christ
carnis et spiritus: Christus enim has taught us by being circumcised that
circumcisus nostram naturam our nature must both now in itself be
docuit et nunc per ipsum a purged from the stain of vice, and at the
vitiorum labe purgandam, et in last day be restored from the plague of
novissimo die a mortis peste death. And as the Lord rose on the eighth
restaurandam; et sicut dominus day, i.e. the day after the seventh, (which
octava die, hoc est post is the Sabbath,) so we also after six ages
septimam sabbati, resurrexit; ita of the world and after the seventh, which
et ipsi post sex huius saeculi is the rest of souls, and is now carrying on
aetates et septimam sabbati in another life, shall rise as on the eighth
animarum, quae nunc interim in day.
alia vita geritur, quasi octavo
tempore surgemus.
Cyrillus: Secundum legis CYRIL; But according to the command of

praeceptum eodem die the law, on the same day He received the
impositionem nominis recipit; imposition of a name, as it follows, His
unde sequitur vocatum est name was called Jesus which is
nomen eius Iesus, quod interpreted Savior. For He was brought
interpretatur salvator: editus forth for the salvation of the whole world,
enim fuit ad totius orbis salutem, which by His circumcision He prefigured,
quam sua circumcisione as the Apostle says to the Colossians,
praefiguravit: secundum quod “you are circumcised with a circumcision
apostolus dicit: circumcisi estis made without hands, in the stripping off of
circumcisione non manufacta in the body of the flesh, to wit, the
expoliatione corporis carnis, circumcision of Christ.”
scilicet in circumcisione Christi.
Beda: Sed et hoc quod eodem BEDE; That upon the day of His
die suae circumcisionis nomen circumcision He also received the
accepit, ad imitationem priscae imposition of the name was likewise done
observationis fecit: Abraham in imitation of the old observances. For
enim, qui primum circumcisionis Abraham, who received the first
sacramentum accepit, in die sacrament of circumcision, was on the
suae circumcisionis day of his circumcision thought worthy to
amplificatione nominis benedici be. blessed by the increase of his name.
promeruit.
Origenes in Lucam: Nomen ORIGEN; But the name of Jesus, a

autem Iesu gloriosum omnique glorious name and worthy of all honor, a
cultu dignissimum, nomen quod name which is above every other, ought
est super omne nomen, non not first to be uttered by men, nor by them
decuit primum ab hominibus be brought into the world. Therefore
appellari, neque ab eis afferri in significantly the Evangelist adds, which
mundum: unde signanter was called of the Angel, &c.
Evangelista subdit quod vocatum
est ab Angelo priusquam in utero
conciperetur.
Beda: Huius autem nominis BEDE; Of this name the elect also in their
etiam electi in sua spirituali spiritual circumcision rejoice to be
circumcisione participes existere partakers, that as from Christ they are
gaudent; ut sicut a Christo called Christians, so also from the Savior
Christiani, ita etiam a salvatore they may be called saved, which title was
salvati vocentur; quod illis a Deo given them of God not only before they
vocabulum non solum priusquam were conceived through faith in the womb
in utero Ecclesiae per fidem of the Church, but even before the world
conciperentur, sed etiam ante began.
tempora saecularia vocatum est.
Lectio 7
22 καὶ ὅτε ἐπλήσθησαν 22. And when the days of

αἱ ἡμέραι τοῦ her purification according to
the law of Moses were
καθαρισμοῦ αὐτῶν accomplished, they brought
κατὰ τὸν νόμον him to Jerusalem, to present
μωϋσέως, ἀνήγαγον him to the Lord; 23. (As it is
αὐτὸν εἰς ἱεροσόλυμα written in the law of the
Lord, Every male that opens
παραστῆσαι τῷ κυρίῳ,
the womb shall be called
23 καθὼς γέγραπται ἐν holy to the Lord;) 24. And to
νόμῳ κυρίου ὅτι πᾶν offer a sacrifice according to
ἄρσεν διανοῖγον that which is said in the law
μήτραν ἅγιον τῷ κυρίῳ of the Lord, A pair of
κληθήσεται, 24 καὶ τοῦ turtledoves, or two young
pigeons.
δοῦναι θυσίαν κατὰ τὸ
εἰρημένον ἐν τῷ νόμῳ
κυρίου, ζεῦγος
τρυγόνων ἢ δύο
νοσσοὺς περιστερῶν.
Cyrillus: Post circumcisionem CYRIL; Next after the circumcision they

rursus expectatur purgationis wait for the time of purification, as it is
tempus; unde dicitur et postquam said, And when the days of her
impleti sunt dies purgationis eius purification according to the law of
secundum legem Moysi. Moses were come.
Beda: Si legis ipsius verba BEDE; If you diligently examine the

diligentius inspexeris, profecto words of the law, you will find indeed
reperies quod ipsa Dei genitrix, that the mother of God as she is free
sicut a commixtione virili, sic et a from all connection with man, so is she
legali fit iure immunis. Non enim exempt from any obligation of the law.
omnis mulier pariens, sed ea quae For not every woman who brings forth,
suscepto semine peperit, but she who has received seed and
designatur immunda, rituque brought forth, is pronounced unclean,
docetur esse mundanda; ad and by the ordinances of the law is
distinctionem scilicet illius quae taught that she must be cleansed, in
virgo concepit et peperit. Sed ut order to distinguish probably from her
nos a legis vinculo solveremur, who though a virgin has conceived and
sicut Christus, ita et beata Maria brought forth. But that we might be
legi est sponte subiecta. loosed from the bonds of the law, as did
Christ, so also Mary submitted herself
of her own will to the law.
Titus: Unde eleganter Evangelista TITUS BOST. Therefore the Evangelist

protulit, quod completi sunt dies has well observed, that the days of her
purgationis eius secundum legem: purification were come according to the
nam revera non incumbebat law, who since she had conceived of
necessitas virgini sacrae ut dies the Holy Spirit, was free from all
purgationis eius expectaretur, quae uncleanness. It follows, They brought
cum ex spiritu sancto concepisset, him to Jerusalem to present him to the
caruit coniugio. Sequitur tulerunt Lord.
illum in Ierusalem, ut sisterent eum
domino.
Athanasius: Sed quando paternis ATHAN. But when was the Lord hid
aspectibus latuit dominus; aut quis from His Father’s eye, that He should
locus excipitur ab eius imperio, ut not be seen by Him, or what place is
ibi existendo semotus a patre sit, excepted from His dominion, that by
nisi afferatur Ierosolymam, et remaining there He should be separate
introducatur in templum? Sed forte from His Father unless brought to
causa nostri huiusmodi scripta Jerusalem and introduced into the
sunt. Sicut enim non gratia sui temple? But for us perhaps these things
homo factus est et circumcisus in were written. For as not to confer grace
carne, sed ut nos per gratiam on Himself was He made man and
faceret deos, et ut spiritualiter circumcised in the flesh, but to make us
circumcidamur; sic propter nos Gods through grace, and that we might
sistitur domino, ut discamus Deo be circumcised in the Spirit, so for our
praesentare nosipsos. sakes is He presented to the Lord, that
we also might learn to present
ourselves to the Lord.
Beda: Post tricesimum autem et BEDE; On the thirty-third day after His
tertium circumcisionis diem domino circumcision He is presented to the
sistitur, mystice insinuans neminem Lord, signifying in a mystery that no one
nisi circumcisum vitiis, dominicis but he who is circumcised from his sins
dignum esse conspectibus; is worthy to come into the Lord’s sight,
neminem nisi mortalitatis nexibus that no one who ho has not severed
absolutum, supernae civitatis himself from all human ties can
gaudia posse perfecte subire. perfectly enter into the joys of the
Sequitur sicut scriptum est in lege heavenly city. It follows, As it is written
domini. in the law of the Lord.
Origenes in Lucam: Ubi sunt qui ORIGEN; Where are they who deny
Deum legis negant a Christo fuisse that Christ proclaimed in the Gospel the
in Evangelio praedicatum? An law to be of God, or can it be supposed
putandum est quod filium suum that the righteous God made His own
bonus Deus sub lege inimici fecit, Son under a hostile law which He
quam ipse non dederat? In lege Himself had not given? It is written in
enim Moysi scriptum est quod the law of Moses as follows, Every male
sequitur: quia omne masculinum which opens the womb shall be called
adaperiens vulvam sanctum holy to the Lord.
domino vocabitur.
Beda: Quod dicit adaperiens BEDE; By the words, opening the

vulvam, et hominis et pecoris womb, he signifies the first-born both of
primogenitum significat; quod man and beast, and each one of which
utrumque sanctum domino vocari, was, according to the commandment, to
atque ideo sacerdotis esse, be called holy to the Lord, and therefore
praeceptum est; ita dumtaxat ut pro to become the property of the priest,
hominis primogenito pretium that is, so far that he was to receive a
acciperet et omne animal price for every first-born of man, and
immundum redimi faceret.
oblige every unclean animal to be
ransomed.
Gregorius Nyssenus: Hoc autem GREG. NYSS. Now this commandment

legis decretum in solo incarnato of the law seems to have had its
Deo, singulariter et ab aliis fulfillment in the incarnate God, in a
differenter, impleri videtur: ipse very remarkable and peculiar manner.
namque solus ineffabiliter For He alone, ineffably conceived and
conceptus ac incomprehensibiliter incomprehensibly brought forth, opened
editus, virginalem uterum aperuit, the virgin’s womb, till then unopened by
non ante a connubio reseratum; marriage, and after this birth
servans et post partum mirabile miraculously retaining the seal of
inviolabiliter signaculum castitatis. chastity.
Ambrosius in Lucam: Non enim AMBROSE; For no union with man

virilis coitus vulvae virginalis disclosed the secrets of the virgin’s
secreta reseravit: sed immaculatum womb, but the Holy Spirit infused the
semen inviolabili utero spiritus immaculate seed into an inviolate
sanctus infudit. Qui ergo vulvam womb. He then who sanctified another
sanctificavit alienam ut nasceretur womb in order that a prophet should be
propheta, hic est qui aperuit matri born, He it is who has opened the
suae vulvam, ut immaculatus womb of His own mother, that the
exiret. Immaculate should come forth.
Beda: Quod ergo ait adaperiens By the words opening the womb, he
vulvam, consuetae nativitatis more speaks of birth after the usual manner,
loquitur; non quod dominus sacri not that the sacred abode of the virgin’s
ventris hospitium, quod ingressus womb, which our Lord in entering
sanctificarat, egressus devirginasse sanctified, should now be thought by
credendus sit. His proceeding forth from it to be
deprived of its virginity.
Gregorius Nyssenus: Solus GREG. NYSS. But the offspring of this

autem hic partus masculinus birth is alone seen to be spiritually
spiritualiter esse conspicitur qui nil male, as contracting no guilt from being
de femineitate culpae portavit: unde born of a woman. Hence He is truly
revera sanctus vocatus est: unde et called holy, and therefore Gabriel, as if
Gabriel quasi hoc decretum ad announcing that this commandment
ipsum solum pertinere memorans, belonged to Him only, said, That Holy
dicebat: quod ex te nascetur thing which shall be born of you shall be
sanctum, vocabitur filius Dei. Et in called, the Son of God. Now of other
ceteris quidem primogenitis first-borns the wisdom of the Gospel
sanctos illos vocari evangelica has declared that they are called holy
solertia statuit, tamquam oblatione from their being offered to God. But the
divina sortitos huiusmodi nomen: at first-born of every creature, That holy
in totius primogenito creaturae, thing which is born, &c. the Angel
quod nascitur sanctum pronuntiat
Angelus, quasi proprie sanctum pronounces to be in the nature of its
existens. very being holy.
Ambrosius: Solus enim per omnia AMBROSE; For among those that are
in natis de femina sanctus dominus born of a woman, the Lord Jesus alone
Iesus, qui terrenae contagia is in every thing holy, who in the
corruptelae immaculati partus newness of His immaculate birth
novitate non senserit, et caelesti experienced not the contagion of
maiestate depulerit: nam si litteram earthly defilement, but by His Heavenly
sequimur, quomodo sanctus omnis Majesty dispelled it. For if we follow the
masculus, cum multos letter, how can every male be holy,
sceleratissimos fuisse non lateat? since it is undoubted that many have
Sed ille sanctus quem in figura been most wicked? But He is holy
futuri mysterii legis divinae whom in the figure of a future mystery
praescripta signabant; eo quod the pious ordinances of the divine law
solus sanctae Ecclesiae virginis ad prefigured, because He alone was to
generandos populos aperiret open the hidden womb of the holy virgin
genitale secretum. Church for the begetting of nations.
Cyrillus: O profunditas scientiarum CYRIL; Oh the depth of the riches of

sapientiae et scientiae Dei. Offert the wisdom and knowledge of God! He
hostias qui per singulas hostias offers victims, Who in each victim is
honoratur cum patre; figuras legis honored equally with the Father. The
custodit veritas; qui legis est Truth preserves the figures of the law.
conditor sicut Deus, legem He who as God is the Maker of the law,
custodivit ut homo; unde sequitur et as man has kept the law. Hence it
ut darent hostiam, secundum quod follows, And that they should give a
dictum erat in lege domini, par victim as it was ordered in the law of the
turturum, aut duos pullos Lord, a pair of turtle doves or two young
columbarum. pigeons.
Beda: Hostia autem haec BEDE; Now this was the victim of the
pauperum erat; praecepit quippe poor. For the Lord commanded in the
dominus in lege ut qui possent law that they who were should offer a
agnum pro filio aut filia, simul et lamb for a son or a daughter as well as
turturem sive columbam offerrent: a turtle dove or pigeon; but they who
qui vero non sufficiebant ad were not able to offer a lamb should
offerendum agnum, duos iam give two turtle doves or two young
turtures vel duos columbae pullos pigeons. Therefore the Lord, though he
offerrent. Ergo dominus cum dives was rich, deigned to become poor, that
esset, pauper fieri dignatus est, ut by his poverty He might make us
nos sua paupertate divitiarum partakers of His riches.
suarum donaret esse participes.
Cyrillus: Videndum autem quid CYRIL; But let us see what these
haec oblata insinuant. Nimirum offerings mean. The turtle dove is the
loquacissima est turtur in avibus; et most vocal of birds, and the pigeon the
columba est animal mansuetum. gentlest. And such was the Savior
Talis autem factus est erga nos made unto us; He was endowed with
salvator, mansuetudinem perfecte perfect meekness, and like the turtle
colens, et ut turtur orbem allexit, dove entranced the world, filling His
replens hortum suum propriis garden with His own melodies. There
melodiis. Occidebatur ergo turtur was killed then either a turtle dove or a
aut columba, ut ipse per figuras pigeon, that by a figure He might be
nobis pandatur passurus in carne shown forth to us as about to suffer in
pro vita mundi. the flesh for the life of the world.
Beda: Vel columba simplicitatem, BEDE; Or the pigeon denotes

turtur indicat castitatem: quia et simplicity, the turtle dove chastity, for
columba simplicitatis, et castitatis the pigeon is a lover of simplicity, and
amator est turtur; ita ut si coniugem the turtle dove of chastity, so that if by
casu perdiderit, non ultra aliam chance she has lost her mate, she
quaerere curet. Merito ergo turtur et heeds not to find another. Rightly then
columba domino offeruntur in are the pigeon and turtle dove offered
hostiam: quia simplex et pudica as victims to the Lord, because the
fidelium conversatio est illi iustitiae simple and chaste conversation of the
sacrificium gratum. faithful is a sacrifice of righteousness
well pleasing to Him.
Athanasius: Ideo vero bina iussit ATHAN. He ordered two things to be

offerri, quia homine consistente ex offered, because as man consists of
anima et corpore, duplum a nobis both body and soul, the Lord requires a
poscit Deus, castitatem et double return from us, chastity and
mansuetudinem, non solum meekness, not only of the body, but
corporis, sed etiam animae: also of the soul. Otherwise, man will be
alioquin erit homo fictor et a dissembler and hypocrite, wearing the
hypocrita, gerens in tegumentum face of innocence to mask his hidden
occultae malitiae innocentiam malice.
apparentem.
Beda: Cum vero utraque avis BEDE; But while each bird, from its
propter consuetudinem gemendi habit of wailing, represents the present
praesentes sanctorum luctus sorrows of the saints, in this they differ,
designet; in hoc tamen differunt, that the turtle is solitary, but the pigeon
quod turtur solivagus, columba flies about in flocks, and hence the one
autem gregatim volare consuevit; et points to the secret tears of confession,
ob id iste secretas orationum the other to the public assembling of the
lacrymas, illa publicos Ecclesiae Church.
conventus insinuat.
Beda: Vel columba, quae gregatim BEDE; Or the pigeon which flies in
volat, activae vitae frequentiam flocks sets forth the busy intercourse of
demonstrat; turtur qui singularitate active life. The turtle, which delights in
gaudet, speculativae vitae culmina solitariness, tells of the lofty heights of
denuntiat. Et quia aeque utraque the contemplative life. But because
conditori accepta est hostia, each victim is equally accepted by the
consulte Lucas utrum turtures an Creator, St. Luke has purposely omitted
pulli columbarum pro domino sint whether the turtles or young pigeons
oblati non dixit, ne unum alteri were offered for the Lord, that he might
vivendi ordinem praeferret, sed not prefer one mode of life before
utrumque sequendum doceret. another, but teach that both ought to be
followed.
Lectio 8
25 καὶ ἰδοὺ ἄνθρωπος 25. And, behold, there was

ἦν ἐν ἰερουσαλὴμ ᾧ a man in Jerusalem, whose
name was Simeon; and the
ὄνομα συμεών, καὶ ὁ same man was just and
ἄνθρωπος οὗτος δίκαιος devout, waiting for the
καὶ εὐλαβής, consolation of Israel: and
προσδεχόμενος the Holy Ghost was upon
him. 26. And it was
παράκλησιν τοῦ
revealed to him by the Holy
Ἰσραήλ, καὶ πνεῦμα ἦν Ghost, that he should not
ἅγιον ἐπ' αὐτόν: 26 καὶ see death, before he had
ἦν αὐτῷ seen the Lord’s Christ. 27.
κεχρηματισμένον ὑπὸ And he came by the Spirit
into the temple: and when
τοῦ πνεύματος τοῦ the parents brought in the
ἁγίου μὴ ἰδεῖν θάνατον child Jesus, to do for him
πρὶν [ἢ] ἂν ἴδῃ τὸν after the custom of the law,
Χριστὸν κυρίου. 27 καὶ 28. Then took he him up in
his arms.
ἦλθεν ἐν τῷ πνεύματι
εἰς τὸ ἱερόν: καὶ ἐν τῷ
εἰσαγαγεῖν τοὺς γονεῖς
τὸ παιδίον Ἰησοῦν τοῦ
ποιῆσαι αὐτοὺς κατὰ τὸ
εἰθισμένον τοῦ νόμου
περὶ αὐτοῦ 28 καὶ αὐτὸς
ἐδέξατο αὐτὸ εἰς τὰς
ἀγκάλας καὶ εὐλόγησεν
τὸν θεὸν καὶ εἶπεν,
Ambrosius in Lucam: Non solum AMBROSE; Not only did Angels and
ab Angelis et prophetis, a pastoribus Prophets, the shepherds and his
et a parentibus, sed etiam a parents, bear witness to the birth of
senioribus et iustis generatio domini the Lord, but the old men and the
accepit testimonium; unde dicitur et righteous. As it is said, And, behold,
ecce homo erat in Ierusalem cui there was a man in Jerusalem whose
nomen Simeon, et homo iste iustus name was Simeon, and he was a just
et timoratus. man, and one who feared God. For
scarcely is righteousness preserved
without fear, I mean not that fear which
dreads the loss of worldly goods,
(which perfect love casts out,) but that
holy fear of the Lord which abides for
ever, by which the righteous man, the
more ardent his love to God, is so
much the more careful not to offend
Him.
Beda: Quia difficulter iustitia sine

timore custoditur: non illum dico
timorem qui temporalia sibi bona
subtrahi perhorrescit, quem perfecta
dilectio foras mittit; sed timorem
domini sanctum qui manet in
saecula, quo iustus Deum quanto
ardentius diligit, tanto solertius
offendere cavet.
Ambrosius: Et bene iustus, qui non AMBROSE; Well is he called

suam sed populi gratiam requirebat; righteous who sought not his own
unde sequitur et expectans good, but the good of his nation, as it
consolationem Israel. follows, Waiting for the consolation of
Israel.
Gregorius Nyssenus: Non utique GREG NYSS. It was not surely worldly
mundanam felicitatem in happiness that the prudent Simeon
consolationem Israel prudens was waiting for as the consolation of
Simeon expectabat; sed veram Israel, but a real happiness, that is, a
translationem ad veritatis decorem passing over to the beauty of truth
per separationem a legis umbra: from the shadow of the law. For he
habuerat namque per oracula quod had learnt from the sacred oracles that
visurus esset Christum domini he would see the Lord’s Christ before
priusquam de saeculo praesenti he should depart out of this present
transmigraret; unde sequitur et life. Hence it follows, And the Holy
spiritus sanctus erat in eo; a quo Spirit was in him, (by which indeed he
scilicet iustificabatur. Et responsum was justified,) and he received an
acceperat a spiritu sancto non answer from the Holy Spirit.
visurum se mortem nisi prius videret
Christum domini.
Ambrosius: Cupiebat ipse quidem AMBROSE; He desired indeed to be
corporeae vinculis fragilitatis absolvi; loosed from the chains of bodily
sed expectabat videre promissum; infirmity, but he wails to see the
sciebat enim quia beati oculi qui promise, for he knew, Happy are those
eum viderent. eyes which shall see it.
Gregorius Moralium: In quo etiam GREG. Hereby also we learn with

discimus quanto desiderio ex plebe what desire the holy men of Israel
Israelitica sancti viri incarnationis desired to see the mystery of His
eius mysterium videre cupierunt. incarnation.
Beda: Videre autem mortem, BEDE; To see death means to

experiri eam significat; multumque undergo it, and happy will he be to see
felix mortem videbit carnis the death of the flesh who has first
quicumque Christum domini prius been enabled to see with the eyes of
oculis carnis videre sategerit, his heart the Lord Christ, having his
conversationem habendo in caelesti conversation in the heavenly
Ierusalem, templi Dei limina Jerusalem, and frequently entering the
frequentando, hoc est sanctorum, in doors of God’s temple, that is,
quibus Deus habitat, exempla following the examples of the saints in
sectando. Eadem autem spiritus whom God dwells as in His temple. By
gratia, qua olim venturum the same grace of the Spirit whereby
praecognoverat, et nunc venientem he foreknew Christ would come, he
cognovit; unde sequitur et venit in now acknowledges Him come, as it
spiritu in templum. follows, And he came by the Spirit into
the temple.
Origenes in Lucam: Et tu si vis ORIGEN; If you will touch Jesus and

tenere Iesum et amplexari manibus, grasp Him in your hands, strive with all
omni labore nitere ut ducem habeas your strength to have the Spirit for
spiritum, veniasque ad templum Dei; your guide, and come to the temple of
sequitur enim et cum inducerent God. For it follows, And when his
puerum Iesum parentes eius, scilicet parents brought in the child Jesus, (i.e.
Maria mater et Ioseph, qui putabatur Mary His mother, and Joseph His
pater, ut facerent secundum reputed father,) to do for him after the
consuetudinem legis pro eo; et ipse custom of the law, then took he him up
accepit eum in ulnas suas. in his arms.
Gregorius Nyssenus: Quam beatus GREG. NYSS. How blessed was that
ille sacer ad sacra introitus, per holy entrance to holy things through
quem ad vitae terminum maturavit. which he hastened on to the end of
Beatae manus quae verbum vitae life, blessed those hands which
palpaverunt, et ulnae quoque quas handled the word of life, and the arms
ad susceptionem paravit. which were held out to receive Him!
Beda: Accepit autem iustus BEDE; Now the righteous man,
secundum legem puerum Iesum in according to the law, received the
ulnas suas, ut significet iustitiam Child Jesus in his arms, that he might
operum, quae ex lege erat, per signify that the legal righteousness of
manus et brachia figuratorum, humili works under the figure of the hands
quidem, sed salutari fidei and arms was to be changed for the
evangelicae gratia mutandum. lowly indeed but saving grace of
Accepit senior infantem Christum, ut Gospel faith The old man received the
insinuet hoc saeculum quasi senio infant Christ, to convey thereby that
iam defessum, ad infantiam et this world, now worn out as it were
innocentiam Christianae with old age, should return to the
conversationis rediturum. childlike innocence of the Christian life.
Lectio 9
29 νῦν ἀπολύεις τὸν 28. - and blessed God, and

δοῦλόν σου, δέσποτα, said, 29. Lord, now let you
your servant depart in peace,
* κατὰ τὸ ῥῆμά σου ἐν according to your word: 30.
εἰρήνῃ: 30 ὅτι εἶδον οἱ For mine eyes have seen
ὀφθαλμοί μου τὸ your salvation, 31. Which you
σωτήριόν σου * 31 ὃ have prepared before the face
of all people; 32. A light to
ἡτοίμασας κατὰ
lighten the Gentiles, and the
πρόσωπον πάντων glory of your people Israel.
τῶν λαῶν, 32 φῶς εἰς
ἀποκάλυψιν ἐθνῶν *
καὶ δόξαν λαοῦ σου
Ἰσραήλ.
Origenes in Lucam: Si ad tactum ORIGEN; If we marvel to hear that a

fimbriae vestimenti mulier sanata woman was healed by touching the hem
est, quid putandum est de of a garment, what must we think of
Simeone, qui in suas ulnas Simeon, who received an Infant in his
accepit infantem, et gaudebat arms, and rejoiced seeing that the little
videns parvulum a se gestari, qui one he carried was He who had come to
venerat ad vinctos resolvendos, let loose the captive! Knowing that no
sciens neminem eum posse de one could release him from the chains of
claustro corporis emittere cum the body with the hope of future life, but
spe futurae vitae, nisi is quem in He whom he held in his arms. Therefore
brachiis continebat; unde dicitur et it is said, And he blessed God, saying,
benedixit Deum, et dixit: nunc Lord, now let you your servant depart.
dimittis servum tuum, domine.
Theophylactus: Quod dicit THEOPHYL. When he says Lord, he
domine, confitentis est quod ipse confesses that He is the very Lord of
mortis est et vitae dominus; et sic both life and death, and so acknowledges
puerum quem suscepit, Deum the Child whom he held in his arms to be
confitetur. God.
Origenes: Quasi dicat: quamdiu ORIGEN; As it he said, “As long as I held

Christum non tenebam, clausus not Christ, I was in prison, and could not
eram, et de vinculis exire non escape from my bonds.”
poteram.
Basilius: Si autem voces BASIL; If you examine the words of the

iustorum inquiras, omnes super righteous, you will find that they all
hoc mundo et eius flebili mora sorrow over this world and its mournful
ingemiscunt. Heu mihi, dicit delay. Alas me! says David, that my
David, quia incolatus meus habitation is prolonged.
prolongatus est.
Ambrosius: Vide ergo iustum AMBROSE; Observe then that this just
velut corporeae carcere molis man, confined as it were in the prison
inclusum velle dissolvi, ut incipiat house of his earthly frame, is longing to
esse cum Christo. Sed qui vult be loosed, that he may again be with
dimitti, veniat in templum, veniat Christ. But whoso would be cleansed, let
in Ierusalem, expectet Christum him come into the temple; - into
domini, accipiat in manibus Jerusalem: let him wait for the Lord’s
verbum Dei, et complectatur velut Christ, let him receive in his hands the
quibusdam fidei suae brachiis; word of God, and embrace it as it were
tunc dimittetur ut non videat with the arms of his faith. Then let him
mortem, qui viderit vitam. depart that he might not see death who
has seen life.
Graecus: Simeon autem GREEK EX. Simeon blessed God also,

benedicebat Deum inter cetera, because the promises made to him had
quod promissa sibi facta sortita received their true fulfillment. For He was
erant efficaciae veritatem: nam reckoned worthy to see with his eyes,
consolationem Israel oculis and to carry in his arms the consolation
prospicere meruit, et manibus of Israel. And therefore he says,
portare: et ideo dicit secundum According to your word, i.e. since I have
verbum tuum; idest, cum finem obtained the completion of your
obtinuerim promissorum. At ubi promises. And now that I have seen with
visibiliter sensi quod my eyes what was my desire to see, now
desiderabam, nunc solvis tuum let you your servant depart, neither
servum, nec gustu mortis dismayed at the taste of death, nor
attonitum, nec haesitationis harassed with doubting thoughts: as he
cogitationibus conturbatum; et adds, in peace.
ideo subditur in pace.
Gregorius Nyssenus: Quia GREG. NYSS. For since Christ has
postquam Christus culpam destroyed the enemy, which is sin, and
hostilem destruxit, nos quoque has reconciled us to the Father, the
patri reconciliavit, facta est removal of saints has been in peace.
translatio sanctorum in pace.
Origenes: Quis est autem qui de ORIGEN; But who departs from this
saeculo isto recedit in pace, nisi is world in peace, but he who is persuaded
qui intelligit quod Deus erat in that was Christ reconciling the world to
Christo mundum reconcilians sibi; Himself; who has nothing hostile to God,
nihilque habet inimicum Deo, sed having derived to himself all peace by
omnem pacem bonis in se good works in himself?
operibus assumpsit?
Graecus: Fuerat autem sibi GREEK EX. But it had been twice
repromissum non visurum se promised to him that he should not see
mortem nisi prius videret Christum death before ho should see the Lord’s
domini; et ideo hoc impletum Christ, and therefore he adds, to show
ostendens, subdit quia viderunt that this promise was fulfilled, For mine
oculi mei salutare tuum. eyes have seen your salvation.
Gregorius Nyssenus: Beati oculi GREG. NYSS. Blessed are the eyes,
tui tam animae quam corporis; hi both of your soul and your body. For the
quidem visibiliter Deum one visibly embrace God, but the others
suspicientes, illi vero non solum not considering those things which are
quae visa sunt attendentes, immo seen, but enlightened by the brightness
illuminati fulgore spiritus domini, of the Spirit of the Lord, acknowledge the
verbum in carne cognoscentes: Word made flesh. For the salvation which
salutare namque quod tuis oculis you have perceived with your eyes is
percepisti, ipse Iesus est, quo Jesus Himself, by which name salvation
nomine salus declaratur. is declared.
Cyrillus: Fuerat autem Christi CYRIL; But Christ was the mystery which
mysterium quod patuit in ultimis has been revealed in the last times of the
temporibus saeculi praeparatum world, having been prepared before the
ante mundi originem; unde foundation of the world. Hence it follows,
sequitur quod parasti ante faciem which you have prepared before the face
omnium populorum. of all men.
Athanasius: Scilicet confectam ATHAN. That is to say, the salvation

toti mundo per Christum salutem. wrought by Christ for the whole world.
Qualiter ergo supra dictum est, How then was it said above that he was
quod expectabat Israel watching for the consolation of Israel, but
consolationem? Eo quod scilicet because he truly perceived in the spirit
tunc futuram esse consolationem that consolation would be to Israel at that
Israel agnovit in spiritu cum et
omnibus populis paratum est time when salvation was prepared for all
salutare. people.
Graecus: Attende etiam GREEK EX. Mark the wisdom of the

sagacitatem digni et venerandi good and venerable old man, who before
senis: antequam dignus videretur that he was thought worthy of the
beatae visionis, praestolabatur blessed vision, was waiting for the
solamen Israel; ut autem quod consolation of Israel, but when he
sperabat obtinuit, exclamat se obtained that which he was looking for,
vidisse salutem omnium exclaims that he saw the salvation of all
populorum: adeo enim infantis people. So enlightened was he by the
ineffabile iubar illustravit eum, ut unspeakable radiance of the Child, that
processu temporis secutura mox the perceived at a glance things that
sibi fierent nota. were to happen a long time after.
Theophylactus: Signanter autem THEOPHYL. By these words, Before the

dicit ante faciem, ut scilicet face, he signifies that our Lord’s
omnibus eius incarnatio incarnation would be visible to all men.
appareret. Hoc autem salutare And this salvation he says is to be the
dicit esse gentium lumen et light of the Gentiles and the glory of
gloriam Israel; unde sequitur Israel, as it follows, A light to lighten the
lumen ad revelationem gentium. Gentiles.
Athanasius: Gentes enim ante ATHAN. For the Gentiles before the
Christi adventum in ultimis coming of Christ were lying in the
tenebris erant constitutae, deepest darkness, being without the
cognitione divina privatae. knowledge of God.
Cyrillus: Sed Christus adveniens CYRIL; But Christ coming was made a
factus est lux tenebrosis et light to them that sat in darkness, being
erraticis, quos diabolica manus sore oppressed by the power of the devil
pressit. Vocati sunt autem a Deo but they were called by God the Father to
patre ad notitiam filii, qui est lux the knowledge of His Son, Who is the
vera. true light.
Athanasius: Israel autem, licet GREG. NYSS. Israel was enlightened

tenuiter, lege illuminabatur; et though dimly by the law, so he says not
ideo non dicit quod lumen illis that light came to them, but his words
protulerit, sed subdit et gloriam are, to be the glory of your people Israel.
plebis tuae Israel: memorans Calling to mind the ancient history that as
antiquam historiam, quod sicut of old Moses after speaking with God
olim Moyses dominum alloquendo returned with his face glorious, so they
gloriosam retulit faciem, sic et ipsi also coming to the divine light of His
divinam humanitatis lucem human nature, casting away their old veil,
pertingentes, vetus abicientes might be transformed into the same
velamen, in eamdem imaginem image from glory to glory.
transformarentur de gloria in
gloriam.
Cyrillus: Nam etsi quidam eorum For although some of them were
inobedientes fuerint, tamen disobedient, yet a remnant were saved
reliquiae salvae factae sunt, et and came through Christ to glory, of
per Christum pervenerunt ad which the Apostles were first-fruits,
gloriam. Harum primitiae fuere whose brightness illumines the whole
divini apostoli, quorum fulgores world. For Christ was in a peculiar
universum orbem illuminant. Fuit manner the glory of Israel, because
etiam Christus singulariter Israel according to the flesh He came forth from
gloria, quia secundum carnem ex Israel, although as God He was over all
eis processit; quamvis cunctis ut blessed for ever.
Deus praeesset per saecula
benedictus.
Gregorius Nyssenus: Et ideo GREG. NYSS, He said therefore, of your

signanter dixit plebis tuae, quia people, signifying that not only was He
non ab eis tantum est adoratus, adored by them, but moreover of them
sed insuper ex eis est secundum was He born according to the flesh.
carnem natus.
Beda: Et bene revelatio gentium, BEDE; And well is the enlightening of the
Israelis gloriae praefertur, quia, Gentiles put before the glory of Israel,
cum plenitudo gentium introierit, because when the fullness of the
tunc omnis Israel salvus erit. Gentiles shall have come in, then shall
Israel be safe.
Lectio 10
33 καὶ ἦν ὁ πατὴρ 33. And Joseph and his

αὐτοῦ καὶ ἡ μήτηρ mother marveled at those
things which were spoken of
θαυμάζοντες ἐπὶ τοῖς him. 34. And Simeon blessed
λαλουμένοις περὶ them, and said to Mary his
αὐτοῦ. 34 καὶ mother, Behold, this child is
εὐλόγησεν αὐτοὺς set for the fall and rising again
of many in Israel; and for a
συμεὼν καὶ εἶπεν
sign which shall be spoken
πρὸς μαριὰμ τὴν against; 35. (Yea, a sword
μητέρα αὐτοῦ, ἰδοὺ shall pierce through your own
οὗτος κεῖται εἰς soul also,) that the thoughts of
πτῶσιν καὶ many hearts may be revealed.
ἀνάστασιν πολλῶν
ἐν τῷ Ἰσραὴλ καὶ εἰς
σημεῖον
ἀντιλεγόμενον 35 καὶ
σοῦ [δὲ] αὐτῆς τὴν
ψυχὴν διελεύσεται
ῥομφαία, ὅπως ἂν
ἀποκαλυφθῶσιν ἐκ
πολλῶν καρδιῶν
διαλογισμοί.
Graecus: Transcendentium GREEK EX. The knowledge of

rerum notitia quoties in memoriam supernatural things, as often as it is
venerit, toties renovat in mente brought to the recollection, renews the
miraculum; unde dicitur et erant miracle in the mind, and hence it is said,
pater eius et mater mirantes His father and mother marveled at those
super his quae dicebantur de illo. things which were said of him.
Origenes: Qui simpliciter exponit,

potest dicere in ruinam eum
venisse infidelium, et in
resurrectionem credentium.
Origenes in Lucam: Tam ab ORIGEN; Both by the angel and the

Angelo quam a multitudine multitude of the heavenly host, by the
caelestis exercitus, necnon et a shepherds also, and Simeon.
pastoribus et ipso Simeone.
Beda: Patrem salvatoris appellat, BEDE; Joseph is called the father of the
non quod vere pater fuerit ei, sed Savior, not because he was (as the
quod ad famam Mariae Photinians say) His real father, but
conservandam pater sit ab because from regard to the reputation of
omnibus aestimatus. Mary, all men considered him so.
Augustinus de Cons. Evang: AUG. He however might be called His

Quamvis et eo modo pater illius father in that light in which, he is rightly
valeat dici, quo et vir Mariae recte regarded as the husband of Mary, that is,
intelligitur sine commixtione not from any carnal connection, but by
carnis, ipsa copulatione coniugii; reason of the very bond of wedlock, a far
multo videlicet coniunctius quam closer relationship than that of adoption.
si esset aliunde adoptatus. Neque For that Joseph was not to be called
enim propterea non erat Christ’s father was not, because he had
appellandus Ioseph pater Christi, not begotten Him by cohabitation, since
quia non eum concumbendo in truth he might be a father to one whom
genuerat; quandoquidem pater he had not begotten from his wife, but
esset et ei quem non ex sua had adopted from another.
coniuge procreatum aliunde
adoptasset.
Origenes: Qui autem altius ORIGEN; But they who look deeper into
aliquid inquirit, potest dicere the matter may say, that since the
quoniam generationis ordo a genealogy is deduced from David to
David usque ad Ioseph deducitur; Joseph, therefore lest Joseph should
et ne videretur frustra Ioseph seem to be mentioned for no purpose, as
nominari, quia pater non fuerat not being the father of the Savior, he was
salvatoris, ut generationis ordo called His father, that the genealogy
haberet locum, pater domini might maintain sup. its place.
appellatus est.
Graecus: Laudibus autem divinis GREEK EX. Having given praise to God,
exhibitis, vertit se Simeon ad Simeon now turns to bless them that
benedictionem adducentium brought the Child, as it follows, And
puerum; unde sequitur et Simeon blessed them. He gave to each a
benedixit illis Simeon. blessing, but his presage of hidden things
Benedictione igitur utrumque he imparts only to the mother, in order
donat; occultorum vero praesagia that in the common blessing He might not
dirigit tantum ad matrem; deprive Joseph of the likeness of a father,
quatenus per communem but in what he says to the mother apart
benedictionem non privetur from Joseph he might proclaim her to be
Ioseph similitudine patris; per ea the true mother.
vero quae dicit matri seorsum a
Ioseph, veram praedicet
genitricem; unde sequitur et dixit
ad matrem eius: ecce positus est
hic in ruinam et in resurrectionem
multorum in Israel.
Ambrosius: Vide uberem in AMBROSE; Behold what abundant grace

omnes gratiam domini in is extended to all men by the birth of the
generatione diffusam, et Lord, and how prophecy is withheld from
prophetiam incredulis negatam the unbelievers, not from the righteous.
esse, non iustis. Ecce et Simeon Simeon also prophesies that Christ Jesus
prophetizat, in ruinam et has come for the fall and rising again of
resurrectionem multorum venisse many.
Christum Iesum.
Origenes: Qui simpliciter exponit, ORIGEN; They who explain this simply,
potest dicere in ruinam eum may say that He came for the fall of
venisse infidelium, et in unbelievers, and the rising again of
resurrectionem credentium. believers.
Chrysostomus: Sicut enim lux, CHRYS. As the light though it may annoy
etsi oculos debiles turbet, lux est; weak eyes, is still light; in like manner the
hoc modo salvator perseverat, Savior endures, though many fall away,
etsi corruant plurimi; neque enim for His office is not to destroy; but their
est eius officium destructio, sed way is madness. Wherefore not only by
eorum vesaniae. Quamobrem the salvation of the good but by the
non solum ex salute bonorum, scattering of the wicked, is His power
sed etiam ex malorum shown. For the sun the brighter it shines,
dissipatione virtus eius ostenditur; is the more trying to the weak sight.
nam sol quoniam multum radiat,
propterea visus debiles praecipue
perturbat.
Gregorius Nyssenus: Attende GREG. NYSS. Mark the nice distinction

autem distinctionis exquisitam here observed. Salvation is said to be
prolationem: praeparatio quippe prepared before the face of all people,
salutis dicitur coram omni populo; but the falling and raising is of many; for
sed casus et sublevatio plurium. the Divine purpose was the salvation and
Divinum enim propositum est sanctification of every one whereas the
salus et deificatio singulorum: falling and lifting up stands in the will of
casus autem et sublevatio many believers and unbelievers. But that
consistit in plurium intentione, those who were lying in unbelief should
credentium et non credentium. be raised up again is not unreasonable.
Quod autem iacentes et increduli
subleventur, non est absurdum.
Origenes: Qui autem curiosus ORIGEN; The careful interpreter will say,
interpres est, dicit nequaquam that no one falls who was not before
eum cadere qui ante non steterit. standing. Tell me then, who were they
Da mihi igitur qui fuerit ille qui who stood, for whose fall Christ came?
stetit, et in cuius ruinam salvator
advenerit?
Gregorius Nyssenus: Sed per GREG NYSS. But by this he signifies a

hoc designat ruinam ad infima: fall to the very lowest, as if the
quasi non puniendos aequaliter punishment before the mystery of the
ante incarnationis mysterium et incarnation, fell far short of that after the
post datam dispensationem et giving and preaching of the Gospel
praedicationem. Et maxime hi dispensation And those spoken of are
sunt ex Israel, quos necesse erat chiefly of Israel, who must of necessity
et pristinis bonis carere, et forfeit their ancient privileges, and pay a
poenas luere graviores quam heavier penalty than any other nation,
omnes aliae gentes: eo quod because they were so unwilling to receive
dudum prophetatum in eis et Him Who had long been prophesied
adoratum et ex eis productum among them, had been worshipped, and
minime susceperunt. Idcirco had come forth from them. In a most
specialiter eis minatur ruinam, especial manner then he threatens them
non solum a spirituali salute, sed with not only a fall from spiritual freedom,
etiam propter destructionem urbis but also the destruction of their city, and
et habitantium civitatem. of those who dwelt among them. But a
Resurrectio vero promittitur resurrection is promised to believers,
credentibus, partim quidem velut partly indeed as subject to the law, and
sub lege iacentibus, et ab eius about to be delivered from its bondage,
servitute sublevandis; partim vero but partly as buried together with Christ,
velut consepultis cum Christo, et and rising with Him.
ei consurgentibus.
GREG. NYSS. Now from these words,
His autem verbis intellige per you may perceive through the agreement
concordiam intellectuum ad dicta of men’s minds on the word of prophecy,
prophetica, unum et eumdem that one and the same God and lawgiver
Deum et legislatorem et in has spoken both in the Prophets and the
prophetis et in novo testamento New Testament. For the language of
locutum esse: lapidem namque prophecy declared that there shall be a
ruinae et petram scandali stone of falling, and a rock of offense,
futurum, ne confundantur that they who believe on Him should not
credentes in eum, sermo be confounded. The fall therefore is to
propheticus declaravit. them who are offended with the
meanness of His coming in the flesh; the
rising again to those who acknowledge
the steadfastness of the Divine purpose.
Origenes in Lucam: Est autem ORIGEN; There is also a deeper

et altius quid intelligendum meaning aimed against those who raise
adversus eos qui contra their voices against their Creator, saying,
conditorem latrant dicentes: ecce Behold the God of the Law and the
Deus legis et prophetarum, videte Prophets of what sort He is! He says, I
qualis sit. Ego, inquit, occidam, et kill, and I make alive. If God then is a
ego vivificabo. Sed si propterea bloody judge and a cruel master, it is
cruentus est iudex et crudelis most plain that Jesus is His Son, since
conditor, quia haec dicit, the same things here are written of Him,
manifestissimum est et Iesum namely, that He comes for the fall and
esse illius filium; eadem siquidem rising again of many.
de eo hic scripta sunt, quod
veniat in ruinam et resurrectionem
multorum.
Ambrosius: Ut scilicet iustorum AMBROSE; That is, to distinguish the

iniquorumque merita discernat, et merits of the just and the unjust, and
pro nostrorum qualitate factorum according to the quality of our deeds, as
iudex verus et iustus aut supplicia a true and just Judge, to decree
decernat aut praemia. punishment or rewards.
Origenes: Videndum est autem ORIGEN; But we must take care lest by
ne forte salvator non aeque aliis chance the Savior should not come to
in ruinam venerit et in some equally for the fall and rising again;
resurrectionem: quia enim for when I stood in sin, it was first good
peccato stabam, primo mihi for me to fall, and die to sin. Lastly,
utilitas fuit ut caderem et peccato Prophets and Saints when they were
morerer. Denique et sancti designing some great thing, used to fall
prophetae cum augustius aliquid on their faces, that by their fall their sins
contemplabantur, cadebant in should be the more fully blotted out. This
faciem suam, ut peccata per it is that the Savior first grants to you. You
ruinam plenius purgarentur: hoc were a sinner, let that which is sin fall in
ipsum et salvator tibi primum you, that you may thence rise again, and
concedit. Peccator eras; cadat in say, If we be dead with Him, we shall also
te peccator, ut possis dehinc live with Him.
resurgere et dicere: si commortui
sumus, et convivemus.
Chrysostomus: Resurrectio CHRYS. The resurrection is a new life

quidem est conversatio nova: and conversation. For when the sensual
cum enim lascivus castus efficitur, man becomes chaste, the covetous
avarus misericors, atrox merciful, the cruel man gentle, a
mansuescit, resurrectio resurrection takes place. Sin being dead,
celebratur, mortuo quidem righteousness rises again. It follows, And
peccato, resurgente vero iustitia. for a sign which shall be spoken against.
Sequitur et in signum cui
contradicetur.
Basilius: Signum contradictionem BASIL; The sign which is spoken against

accipiens proprie crux dicitur a is called in Scripture, the cross. For
Scriptura. Fecit enim, inquit, Moses, it says, made a brazen serpent,
Moyses serpentem aeneum, et and placed it for a sign.
posuit pro signo.
Gregorius Nyssenus: Miscet GREG. NYSS. He has joined together

autem dedecus gloriae. Huius honor and dishonor. For to us Christians
enim rei nobis christicolis est hoc this sign is a token of honor, but it is a
signum indicium; contradictionis sign of contradiction, inasmuch by some
vero, dum ab his quidem accipitur indeed it is received as absurd and
ut ridiculosum et horribile, ab his monstrous, by others with the greatest
vero admodum venerandum. Vel veneration. Or perhaps Christ Himself is
forsan ipsum Christum nominat termed a sign, as having a supernatural
signum, tamquam supra naturam existence, and as the author of signs.
existentem et signorum auctorem.
Basilius: Est enim signum BASIL; For a sign betokens something

alicuius rei mirabilis et occultae marvelous and mysterious, which is seen
indicativum; visum quidem a indeed by the simple minded.
simplicioribus, intellectum vero ab
habentibus exercitatum
intellectum.
Origenes in Lucam: Omnia ORIGEN; But all the things which history
autem quae de Christo narrat relates of Christ are spoken against, not
historia, signum sunt cui that those who believe on Him speak
contradicitur: non quod against Him, (for we know that all the
contradicant hi qui credunt in things which are written of Him are true,)
eum: nos quippe scimus omnia but that every thing which has been
vera esse quae scripta sunt: sed written of Him is with the unbelievers a
quia apud incredulos universa sign which is spoken against.
quae de eo scripta sunt, signum
sunt cui contradicetur.
Gregorius Nyssenus: Haec GREG. NYSS. Though these things are

siquidem de filio dicuntur; said of the Son, yet they have reference
spectant tamen ad eius also to His mother, who takes each thing
genitricem, dum singula sibi to herself, whether it be of danger or
assumit simul periclitata et glory. He announces to her not only her
glorificata: nec tantum prospera, prosperity, but her sorrows; for it follows,
sed illi denuntiat etiam dolorosa; And a sword shall pierce through your
nam sequitur et tuam ipsius own heart.
animam pertransibit gladius.
Origenes: Nulla docet historia BEDE; No history tells us that Mary

beatam Mariam ex hac vita gladii departed this life by being slain with the
occisione migrasse; praesertim sword, therefore since not the soul but
cum non anima, sed corpus ferro the body is killed with iron, we are left to
soleat interfici: unde restat intelligi understand that sword which is
gladium illum de quo dicitur: et mentioned, And a sword in their lips, that
gladius in labiis eorum, hoc est, is, grief because of our Lord’s passion
dolorem dominicae passionis passed through her soul, who although
animam eius pertransisse: quae she saw Christ the very Son of God die a
etsi Christum utpote Dei filium voluntary death, and doubted not that He
sponte propria mori, mortemque who was begotten of her flesh would
ipsam non dubitaret esse overcome death, could not without grief
devicturum: ex sua tamen carne see Him crucified.
procreatum, non sine doloris
affectu potuit videre crucifigi.
Ambrosius: Vel prudentiam AMBROSE; Or it shows the wisdom of

Mariae non ignaram mysterii Mary, that she was not ignorant of the
caelestis ostendit: vivum est enim heavenly Majesty For the word of God is
verbum Dei, et validum et acutius living and strong, and sharper than the
omni gladio acutissimo. sharpest sword.
Augustinus de quaest. Nov. et AUG. Or by this is signified that Mary

Vet. Testam: Vel per hoc also, through whom was performed the
significavit quod Maria, per quam mystery of the incarnation, looked with
gestum est incarnationis doubt and astonishment at the death of
mysterium, in morte domini her Lord, seeing the Son of God so
stupore quodam dubitavit, videns humbled as to come down even to death.
filium Dei sic humiliatum ut usque And as a sword passing close by a man
ad mortem descenderet. Et sicut causes fear, though it does not strike him;
gladius pertransiens iuxta so doubt also causes sorrow, yet does
hominem, timorem facit, non not kill; for it is not fastened to the mind,
percutit; ita et dubitatio but passes through it as through a
moestitiam fecit, non tamen shadow.
occidit: quia non sedit in animo,
sed pertransiit quasi per umbram.
Gregorius Nyssenus: Sed nec GREG NYSS. But it is not meant that she
ipsam solam in ea passione alone was concerned in that passion, for
occupari significat cum subditur ut it is added, that the thoughts of many
revelentur ex multis cordibus hearts may be revealed. The word that
cogitationes. Quod dicit ut marks the non event; it is not used
eventum designat; non autem causatively; for when all these events
causaliter ponitur. His enim took place, there followed the discovery
omnibus evenientibus, secuta est of many men’s intentions. For some
erga multos intentionum detectio: confessed God on the cross, others even
quidam enim Deum fatebantur in then ceased not from their blasphemies
cruce; alii nec sic ab infamiis et and revilings. Or this was said, meaning
criminationibus desistebant. Vel that at the time of the passion the
hoc dictum est, quatenus tempore thoughts of men’s hearts should be laid
passionis pateant ex plurium open, and be corrected by the
cordibus meditationes, et resurrection. For doubts are quickly
emendentur per resurrectionem: superseded by certainty. Or perhaps by
velox enim illis post ambiguitatem revealing may be meant, the enlightening
certitudo supervenit: nisi forte of the thoughts, as it is often used in
revelationem illuminationem quis Scripture.
aestimet, ut solitum est
Scripturae.
Beda: Sed et usque ad BEDE; But now even down to the close
consummationem saeculi of the present time, the sword of the
praesentis Ecclesiae animam severest tribulation ceases not to go
gladius durissimae tribulationis through the soul of the Church, when with
pertransire non cessat, cum signo bitter sorrow she experiences the evil
fidei ab improbis contradici; cum speaking against the sign of faith, when
audito Dei verbo multos cum hearing the word of God that many are
Christo resurgere, sed plures a raised with Christ, she finds still more
credulitate ruere, gemebunda falling from the faith, when at the
pertractat; cum revelatis multorum revealing of the thoughts of many hearts,
cordium cogitationibus, ubi in which the good seed of the Gospel has
optimum Evangelii sevit semen, been sown, she beholds the tares of vice
ibi zizania vitiorum vel plus iusto overshooting it, spreading beyond it, or
praevalere, vel sola germinare growing alone.
conspicit.
Origenes in Lucam: Cogitationes ORIGEN; But the evil thoughts of men
etiam malae in hominibus erant; were revealed, that He Who died for us
quae propterea revelatae sunt, ut might slay them; for while they were
occideret eas ille qui pro nobis hidden, it was impossible to utterly
mortuus est. Quamdiu enim destroy them. Hence also when we have
absconditae erant, impossibile sinned we ought to say, Mine iniquity
erat eas penitus interfici; unde et have I not hid. For if we make known our
nos si peccaverimus, debemus sins not only to God, but to whoever can
dicere: iniquitatem meam non heal our wounds, our sins will be blotted
abscondi. Si enim revelaverimus out.
peccata nostra non solum Deo,
sed his qui possunt mederi
vulneribus nostris, delebuntur
peccata nostra.
Lectio 11
36 καὶ ἦν ἅννα 36. And there was one Anna,

προφῆτις, θυγάτηρ a prophetess, the daughter
of Phanuel, of the tribe of
φανουήλ, ἐκ φυλῆς Aser: she was of a great age,
ἀσήρ: αὕτη and had lived with a husband
προβεβηκυῖα ἐν seven years from her
ἡμέραις πολλαῖς, virginity; 37. And she was a
widow of about fourscore and
ζήσασα μετὰ ἀνδρὸς
four years, which departed
ἔτη ἑπτὰ ἀπὸ τῆς not from the temple, but
παρθενίας αὐτῆς, 37 served God with fastings and
καὶ αὐτὴ χήρα ἕως prayers night and day. 38
ἐτῶν ὀγδοήκοντα And she coming in that
instant gave thanks likewise
τεσσάρων, ἣ οὐκ to the Lord, and spoke of him
ἀφίστατο τοῦ ἱεροῦ to all them that looked for
νηστείαις καὶ redemption in Jerusalem.
δεήσεσιν λατρεύουσα
νύκτα καὶ ἡμέραν. 38
καὶ αὐτῇ τῇ ὥρᾳ
ἐπιστᾶσα
ἀνθωμολογεῖτο τῷ
θεῷ καὶ ἐλάλει περὶ
αὐτοῦ πᾶσιν τοῖς
προσδεχομένοις
λύτρωσιν ἰερουσαλήμ.
Ambrosius in Lucam: AMBROSE; Simeon had prophesied, a
Prophetaverat Simeon, woman united in marriage had
prophetaverat copulata coniugio, prophesied, a virgin had prophesied, it
prophetaverat virgo, debuit et was meet also that a widow should
vidua prophetare; nec qua prophesy, that there might lack no sex or
professio deesset aut sexus; et condition of life, and therefore it is said,
ideo dicitur et erat Anna And there was one Anna a prophetess.
prophetissa filia Phanuel de tribu
Aser.
Theophylactus: Immoratur THEOPHYL. The Evangelist dwells

Evangelista circa Annae some time on the account of Anna,
descriptionem, et patrem et tribum mentioning both her father’s tribe, and
enarrans; testes quasi multos adding, as it were, many witnesses who
adducens qui patrem et tribum knew her father and her tribe.
viderunt.
Gregorius Nyssenus: Vel quia GREG NYSS. Or because at that time

tunc temporis cum hac aliae there were several others who were
quaedam eodem nomine called by the same name, that there
nuncupabantur. Ut igitur ad eam might be a plain way of distinguishing
manifesta discretio fieret patrem her, he mentions her father, and
eius commemorat, et generis describes the quality of her parents.
qualitatem describit.
Ambrosius: Anna vero et AMBROSE; Now Anna, both from the

stipendiis viduitatis et moribus talis duties of her widowhood and her
inducitur ut digna fuisse credatur manner of life, is found to be such that
quae redemptorem omnium she is thought worthy to announce the
nuntiaret; unde sequitur haec Redeemer of the world. As it follows,
processerat in diebus multis, et She was of a great age, and had lived
vixerat cum viro suo annis septem with her husband, &c.
a virginitate sua, et haec vidua
usque ad annos octuaginta
quatuor.
Origenes in Lucam: Neque enim ORIGEN; For the Holy Spirit dwelt not
spiritus sanctus fortuito habitavit in by chance in her. For the highest
ea: bonum enim est primum si qua blessing, if any can possess it, is the
potest virginitatis gratiam grace of virginity, but if this cannot be,
possidere; si autem hoc non and it chance to a woman to lose her
potuerit, sed evenerit ei ut perdat husband, let her remain a widow, which
virum, vidua perseveret: quod indeed not only after the death of her
quidem non solum post mortem husband, but even while he is living, she
viri, sed etiam cum ille vivit, debet ought to have in her mind, that
habere in animo ut etiam si non supposing it should not happen, her will
evenerit, voluntas ipsius et and determination might be crowned by
propositum a domino coronetur, et the Lord, and her words should be, “This
dicat: hoc voveo, hoc promitto: si I vow, and promise, that if a certain
mihi humanum aliquid, quod non condition of this life be mine, (which yet I
opto, contigerit, nihil aliud faciam wish not,) I will do nothing else but
quam incontaminata, et vidua remain inviolate and a widow.” Most
perseverem. Iuste ergo sancta justly then was this holy woman thought
mulier spiritum prophetandi meruit worthy to receive the gift of prophecy,
accipere, quia longa castitate, because by long chastity and long
longis etiam ieiuniis ad hoc culmen fastings she had ascended to this height
ascenderat; unde sequitur quae of virtue, as It follows, Who departed not
non discedebat de templo, ieiuniis from the temple with fastings and
et obsecrationibus serviens die ac prayers, &c.
nocte.
Gregorius Nyssenus: In quo ORIGEN; From which it is plain that she

liquet quod ceterarum virtutum possessed a multitude of other virtues,
inerat ei congeries. Et aspice eam and mark how she resembles Simeon in
conformem Simeoni virtutibus: his goodness, for they were both in the
simul enim erant in templo, simul temple together, anti both counted
etiam digni reputati sunt worthy of prophetic grace, as it follows,
prophetica gratia; unde sequitur et And she coming in at this very instant,
haec ipsa hora superveniens gave thanks to the Lord.
confitebatur domino;
THEOPHYL. That is, returned thanks for
hoc est, regratiabatur, videndo seeing in Israel the Savior of the world,
mundi salutem in Israel, et and she confessed of Jesus that He was
confitebatur de Iesu, quoniam ipse the Redeemer and the Savior. Hence it
esset redemptor, idemque follows, And she spoke of him to all, &c.
salvator; unde sequitur et
loquebatur de illo omnibus qui ORIGEN; But because Anna’s words
expectabant redemptionem Israel. were nothing remarkable, and of no
great note respecting Christ, the Gospel
Verum quia Anna prophetissa does not give the particulars of what she
modicum aliquid et non nimis said, and perhaps for this reason one
clarum de Christo disseruit, may suppose that Simeon anticipated
Evangelium non seriatim induxit her, since he indeed bore the character
quae ab ea sunt dicta. Forsan of the law, (for his name signifies
autem ob hoc aliquis Simeonem obedience,) but she the character of
praevenisse fatebitur, eo quod is grace, (which her name is by
quidem formam legis gerebat: nam interpretation,) and Christ came
et ipsum nomen notat between them. Therefore He let Simeon
obedientiam; illa vero gratiae, depart dying with the law, but Anna he
quod interpretatio nominis sustains living beyond through grace.
manifestat: inter quos Christus
medius erat: idcirco illum quidem
dimisit cum lege morientem, hanc
vero fovet ultra viventem per
gratiam.
Beda: Iuxta intellectum etiam BEDE; According to the mystical

mysticum Anna Ecclesiam meaning, Anna signifies the Church,
significat, quae in praesenti sponsi who at present is indeed a widow by the
sui est morte quasi viduata. death of her Husband ; the number also
Numerus etiam annorum viduitatis of the years of her widowhood marks the
eius tempus Ecclesiae designat, time of the Church, at which established
quo in corpore constituta in the body, she is separated from the
peregrinatur a domino. Septies Lord. For seven times twelve make
quippe duodeni octuaginta quatuor eighty-four, seven indeed referring to the
faciunt: et septem quidem ad huius course of this world, which revolves in
saeculi cursum, qui diebus septem seven days; but twelve had reference to
volvitur, duodecim vero ad the perfection of Apostolic teaching, and
perfectionem doctrinae apostolicae therefore the Universal Church, or any
pertinent. Ideoque sive universalis faithful soul which strives to devote the
Ecclesia, seu quaelibet anima whole period of its life to the following of
fidelis, quae totum vitae suae Apostolic practice, is said to serve the
tempus apostolicis curat Lord for eighty-four years. The term also
mancipare institutis, octoginta of seven years, during which she lived
quatuor annis domino servire with her husband, coincides. For
laudatur. Tempus etiam septem through the prerogative of our Lord’s
annorum, quo cum viro suo greatness, whereby abiding in the flesh,
manserat, congruit: nam propter He taught, the simple number of seven
dominicae privilegium maiestatis, years was taken to express the sign of
quo in carne versatus docuit, in perfection. Anna also favors the
signum perfectionis simplex mysteries of the Church, being by
septem annorum est numerus interpretation its “grace,” and being both
expressus. Arridet etiam Ecclesiae the daughter of Phanuel, who is called
mysteriis et Anna, quae gratia eius “the face of God,” and descended from
interpretatur, et filia est Phanuelis, the tribe of Aser, i.e. the blessed.
qui facies Dei dicitur, et de tribu
Aser, idest beati, descendit.
Lectio 12
39 καὶ ὡς ἐτέλεσαν 39. And when they had

πάντα τὰ κατὰ τὸν performed all things
according to the law of the
νόμον κυρίου, Lord, they returned into
ἐπέστρεψαν εἰς τὴν Galilee, to their own city
γαλιλαίαν εἰς πόλιν Nazareth. 40. And the child
ἑαυτῶν ναζαρέθ. 40 τὸ grew, and waxed strong in
spirit, filled with wisdom:
δὲ παιδίον ηὔξανεν καὶ
and the grace of God was
ἐκραταιοῦτο upon him. 41. Now his
πληρούμενον σοφίᾳ, parents went to Jerusalem
καὶ χάρις θεοῦ ἦν ἐπ' every year at the feast of
the Passover.
αὐτό. 41 καὶ
ἐπορεύοντο οἱ γονεῖς
αὐτοῦ κατ' ἔτος εἰς
ἰερουσαλὴμ τῇ ἑορτῇ
τοῦ πάσχα.
Beda: Praetermisit hoc loco Lucas BEDE; Luke has omitted in this place
quae a Matthaeo satis exposita what he knew to have been sufficiently
noverat: dominum videlicet post set forth by Matthew, that the Lord after
hoc, ne ab Herode necandus this, for fear that He should be
inveniretur, in Aegyptum a discovered and put to death by Herod,
parentibus esse delatum, was carried by His parents into Egypt,
defunctoque Herode, sic demum in and at Herod’s death, having at length
Galilaeam reversum, Nazareth returned to Galilee, came to dwell in
civitatem suam inhabitare coepisse. His own city Nazareth. For the
Solent enim Evangelistae singuli sic Evangelists individually are wont to
omittere quaedam quae vel ab aliis omit certain things which they either
commemorata viderunt, vel ab aliis know to have been, or in the Spirit
commemoranda in spiritu foresee will be, related by others, so
praeviderunt, ut continuata suae that in the connected chain of their
narrationis serie, quasi nulla narrative, they seem as it were to have
praetermisisse videantur; quae omitted nothing, whereas by examining
tamen, alterius Evangelistae the writings of another Evangelist, the
considerata Scriptura, quo loco careful reader may discover the places
transita fuerint, diligens lector where the omissions have been. Thus
inveniat. Unde multis praetermissis, after omitting many things, Luke says,
Lucas dicit et ut perfecerunt omnia And when they had accomplished all
secundum legem domini, reversi things, &c.
sunt in Galilaeam in civitatem suam
Nazareth.
Theophylactus: Erat quidem eorum THEOPHYL. Bethlehem was indeed

civitas Bethlehem sicut patria, their city, their paternal city, Nazareth
Nazareth vero tamquam the place of their abode.
habitaculum.
Augustinus de Cons. Evang: AUG. Perhaps it may strike you as

Forte autem hoc movet quomodo strange that Matthew should say that
dicat Matthaeus propterea cum His parents went with the young Child
puero parentes eius iisse in into Galilee because they were
Galilaeam, quia metu Archelai in unwilling to go to Judea for fear of
Iudaeam ire noluerunt; cum Archelaus, when they seem to have
propterea magis iisse in Galilaeam gone into Galilee rather because their
videantur, quia civitas eorum erat city w as Nazareth in Galilee, as Luke
Nazareth Galilaeae, sicut Lucas hic in this place explains it. But we must
non tacet. Sed intelligendum est, ubi consider, that when the Angel said in a
Angelus in somnis in Aegypto dixit dream to Joseph in Egypt, Rise, and
ad Ioseph: surge, et accipe puerum take the young child and his mother,
et matrem eius, et vade in terram and go into the land of Israel, it was at
Israel, sic intellectum primo esse a first understood by Joseph as a
Ioseph, ut putaret iussum se esse command to go into Judea, for so at
pergere in Iudaeam: ipsa enim first sight the land of Israel might have
intelligi primitus potuit terra Israel. been taken to mean. But when
Porro autem postea, quoniam afterwards he finds that Herod’s son
comperit illic regnare filium Herodis Archelaus was king, he was unwilling
Archelaum, noluit obicere se illi to be exposed to that danger, seeing
periculo; cum posset terra Israel the land of Israel might also be
etiam sic intelligi, ut etiam Galilaea understood to include Galilee also as a
illi deputaretur, quia et ipsam part of it, for there also the people of
populus Israel incolebat. Israel dwelt.
Graecus: Vel aliter. Enumerat hic GREEK EX. Or again, Luke is here
Lucas tempus ante descensum in describing the time before the descent
Aegyptum; neque enim ante to Egypt, for before her purification
purgationem eam Ioseph Joseph had not taken Mary there But
deduxisset. Ante vero quam in before they went down into Egypt, they
Aegyptum descenderent, non were not told by God to go to Nazareth
receperant per oracula ut Nazareth but as living more freely in their own
pergerent; immo quasi libentius in country, thither of their own accord they
patria conversantes, illuc ultro went; for since the going up to
pergebant. Cum enim ad nihil aliud Bethlehem was for no other reason but
ascensus in Bethlehem evenisset the taxing, when that was
nisi causa descriptionis, expedito eo accomplished they go down to
cuius causa ascenderant, Nazareth.
descendunt in Nazareth.
Theophylactus: Poterat autem THEOPHYL. Now our Lord might have

secundum corpus ex ipso utero in come forth from the womb in the
mensura maturae aetatis prodire; stature of mature age, but this would
sed videretur hoc secundum seem like something imaginary;
phantasiam: propterea paulatim therefore His growth is gradual, as it
crescit; unde sequitur puer autem follows, And the child grew, and waxed
crescebat et confortabatur. strong.
Beda: Notanda est distinctio BEDE; We must observe the distinction

verborum: quia dominus Iesus of words, that the Lord Jesus Christ in
Christus in eo quod puer erat, idest that He w as a child, that is, had put on
habitum humanae fragilitatis the condition of human weakness, was
daily growing and being strengthened.
induerat, crescere et confortari
habebat.
Athanasius contra Arianos: ATHAN. But if as some say the flesh

Ceterum si, secundum quosdam, was changed into a Divine nature, how
caro in divinam naturam mutata est, did it derive growth? for to attribute
quomodo capiebat augmentum? growth to an uncreated substance is
Increato enim augmentum attribuere impious.
nefarium est.
Cyrillus: Decenter vero aetatis CYRIL; Rightly with the A growth in

incremento sapientiae coniunxit age, St. Luke has united increase in
augmentum, cum dicit et wisdom, as he says, And he was
confortabatur, scilicet spiritu; nam strengthened, (i.e. in spirit.) For in
iuxta mensuram aetatis corporeae, proportion to the measure of bodily
natura divina sapientiam propriam growth, the Divine nature developed its
revelabat. own wisdom.
Theophylactus: Si enim dum THEOPHYL. For if while yet a little

parvus aetate erat, omnem child, He had displayed His wisdom,
sapientiam demonstrasset, videretur He would have seemed a miracle, but
prodigium; sed per profectum together with the advance of age He
aetatis seipsum ostendebat, ut gradually showed Himself, so as to fill
totum impleret orbem. Non autem the whole world. For not as receiving
quasi suscipiens sapientiam, spiritu wisdom is He said to be strengthened
confortari dicitur: quod enim ab initio in spirit. For that which is most perfect
perfectissimum est, quomodo potest in the beginning, how can that become
deinde perfectius fieri? Unde any more perfect. Hence it follows,
sequitur plenus sapientia; et gratia Filled with wisdom, and the grace of
Dei erat in illo. God was in him.
Beda: Sapientia quidem, quia in BEDE; Wisdom truly, for in Him dwells
ipso habitat omnis plenitudo all the fullness of the Godhead bodily,
divinitatis corporaliter; gratia autem, but grace, because it was in great
quia homini Iesu Christo magna grace given to the man Christ Jesus,
gratia donatum est ut ex quo homo that from the time He began to be man
fieri coepisset, perfectus esset et He should be perfect man and perfect
Deus; multo autem magis in eo God. But much rather because He was
quod verbum Dei et Deus erat, nec the word of God, and God needed not
confortari indigebat, nec habebat to be strengthened, nor was in a state
augeri. Adhuc autem cum parvulus of growth. But while He was yet a little
esset, habebat gratiam Dei; ut child He had the grace of God, that as
quomodo in illo omnia mirabilia in Him all things were wonderful, His
fuerant, ita et pueritia mirabilis childhood also might be wonderful, so
esset, ut Dei sapientia compleretur. as to be filled with the wisdom of God.
Sequitur et ibant parentes eius per It follows, And his parents went every
omnes annos in Ierusalem, in die year to Jerusalem, at the feast of the
solemni Paschae. Passover.
Chrysostomus: In Hebraeorum CHRYS. At the feast of the Hebrews

solemnitatibus non solum tempus, the law commanded men not, only to
sed etiam locum observare lex observe the time, but the place, and so
iusserat: et ideo nec domini the Lord’s parents wished to celebrate
parentes extra Hierosolymam the feast of the Passover only at
celebrare Pascha volebant. Jerusalem.
Augustinus de Cons. Evang: AUG. But it may be asked, how did His
Quomodo autem ibant parentes parents go up all the years of Christ’s
eius per omnes annos pueritiae childhood to Jerusalem, if they were
Christi in Ierusalem, si Archelai prevented from going there by fear of
timore illuc prohibebantur Archelaus? This question might be
accedere? Hoc mihi dissolvere non easily answered, even had some one
esset difficile, nec si aliquis of the Evangelists mentioned how long
Evangelistarum expressisset Archelaus reigned. For it were possible
quamdiu regnaret Archelaus: fieri that on the feast day amid so great a
enim poterat ut per diem festum crowd they might secretly come, and
inter tam ingentem turbam latenter soon return again, at the same time
ascenderent mox reversuri; ubi that they feared to remain there on
tamen aliis diebus habitare other days, so as neither to be wanting
metuerunt, ut nec solemnitate in religious duties by neglecting the
praetermissa essent irreligiosi, nec feast, nor leave themselves open to
continua mansione conspicui. Cum detection by a constant abode there.
vero etiam de regno Archelai omnes But now since all have been silent as
quam fuerit diuturnum tacuerint, iste to the length of Archelaus’ reign, it is
quoque intellectus patet: quod plain that when Luke says, They were
Lucas dicit, per omnes annos eos accustomed to go up every year to
ascendere solitos in Ierusalem, tunc Jerusalem, we are to understand that
accipimus factum, cum iam non to have been when Archelaus was no
timeretur Archelaus. longer feared.
Lectio 13
42 καὶ ὅτε ἐγένετο 42. And when he was twelve

ἐτῶν δώδεκα, years old, they went up to
Jerusalem after the custom of
ἀναβαινόντων the feast. 43. And when they
αὐτῶν κατὰ τὸ ἔθος had fulfilled the days, as they
τῆς ἑορτῆς 43 καὶ returned, the child Jesus
τελειωσάντων τὰς tarried behind in Jerusalem;
and Joseph and his mother
ἡμέρας, ἐν τῷ
knew not of it. 44. But they,
ὑποστρέφειν αὐτοὺς supposing him to have been in
ὑπέμεινεν Ἰησοῦς ὁ the company, went a day’s
παῖς ἐν ἰερουσαλήμ, journey; and they sought him
among their kinsfolk and
καὶ οὐκ ἔγνωσαν οἱ acquaintance. 45. And when
γονεῖς αὐτοῦ. 44 they found him not, they
νομίσαντες δὲ αὐτὸν turned back again to
εἶναι ἐν τῇ συνοδίᾳ Jerusalem, seeking him. 46.
And it came to pass, that after
ἦλθον ἡμέρας ὁδὸν
three days they found him in
καὶ ἀνεζήτουν αὐτὸν the temple, sitting in the midst
ἐν τοῖς συγγενεῦσιν of the doctors, both hearing
καὶ τοῖς γνωστοῖς, 45 them, and asking them
καὶ μὴ εὑρόντες questions. 47. And all that
heard him were astonished at
ὑπέστρεψαν εἰς his understanding and
ἰερουσαλὴμ answers. 48. And when they
ἀναζητοῦντες αὐτόν. saw him, they were amazed:
46 καὶ ἐγένετο μετὰ and his mother said to him,
Son, why have you thus dealt
ἡμέρας τρεῖς εὗρον
with us? behold, your father
αὐτὸν ἐν τῷ ἱερῷ and I have sought your
καθεζόμενον ἐν sorrowing. 49. And he said to
μέσῳ τῶν them, How is it that you sought
διδασκάλων καὶ me? wist you not that I must
be about my Father’s
ἀκούοντα αὐτῶν καὶ business? 50. And they
ἐπερωτῶντα αὐτούς: understood not the saying
47 ἐξίσταντο δὲ which he spoke to them.
πάντες οἱ ἀκούοντες
αὐτοῦ ἐπὶ τῇ συνέσει
καὶ ταῖς ἀποκρίσεσιν
αὐτοῦ. 48 καὶ ἰδόντες
αὐτὸν ἐξεπλάγησαν,
καὶ εἶπεν πρὸς αὐτὸν
ἡ μήτηρ αὐτοῦ,
τέκνον, τί ἐποίησας
ἡμῖν οὕτως; ἰδοὺ ὁ
πατήρ σου κἀγὼ
ὀδυνώμενοι
ἐζητοῦμέν σε. 49 καὶ
εἶπεν πρὸς αὐτούς, τί
ὅτι ἐζητεῖτέ με; οὐκ
ᾔδειτε ὅτι ἐν τοῖς τοῦ
πατρός μου δεῖ εἶναί
με;
Cyrillus: Quia dixerat CYRIL; The Evangelist having said before
Evangelista quod puer crescebat that the Child grew and waxed strong,
et confortabatur, proprium verifies his own words when he relates,
sermonem verificat, inducens that Jesus with the holy Virgin went up to
Iesum una cum sacra virgine in Jerusalem; as it is said, And when he was
Ierusalem ascendentem: unde twelve years old, &c.
dicitur et cum factus esset Iesus
annorum duodecim,
ascendentibus illis in
Hierosolymam, et cetera.
Graecus: Non enim indicium GREEK EX. His indication of wisdom did
sapientiae transcendit aetatis not exceed the measure of His age, but at
mensuram; sed quo tempore the time that with us the powers of
penes nos discretionis ratio discernment are generally perfected, the
perfici consuevit, duodecimo wisdom of Christ shows itself.
scilicet anno, Christi sapientia
demonstratur.
Ambrosius in Lucam: Vel a AMBROSE; Or the twelfth year was the

duodecimo anno dominicae commencement of our Lord’s disputation
sumitur disputationis exordium: with the doctors, for this was the number
hic enim praedicandae fidei of the Evangelists necessary to preach
evangelizantium numerus the faith.
debebatur.
Basilius: Possumus et hoc BEDE; We may also say, that as by the

dicere: quia sicut septenario seventh number, so also by the twelfth,
numero, sic et duodenario, qui (which consists of the parts of seven
multiplicatis inter se invicem multiplied alternately by one another,) the
septenarii partibus constat, vel universality and perfection of either things
rerum vel temporum universitas or times is signified, and therefore rightly
ac perfectio designetur: atque from the number twelve, the glory of
ideo quo omnia loca vel tempora Christ takes its beginning, being that by
doceat occupari, recte a which all places and times are to be filled.
duodecimo numero iubar Christi
sumit exordium.
Beda: Quod autem dominus per BEDE; Now that the Lord came up every
omnes annos cum parentibus in year to Jerusalem at the Passover,
Pascha Hierosolymam venit, betokens His humility as a man, for it is,
humilitatis est humanae indicium: man’s duty to meet together to offer
hominis namque est ad offerenda sacrifices to God, and conciliate Him with
Deo sacrificia concurrere, et eum prayers. Accordingly the Lord as man, did
orationibus conciliare. Fecit ergo among men what God by angels
dominus, inter homines homo commended c men to do. Hence it is said,
natus, quod faciendum According to the custom of the feast day.
hominibus per Angelos imperavit Let us follow then the journey of His
Deus: unde dicitur secundum mortal life, if we delight to behold the glory
consuetudinem diei festi. of His divine nature.
Sequamur igitur iter humanae
conversationis eius, si deitatis
gloriam delectamur intueri.
Graecus: Celebrato autem festo, GREEK EX. The feast having been
aliis remeantibus, Iesus latenter celebrated, while the rest returned, Jesus
remansit; unde sequitur secretly tarried behind. As it follows, And
consummatisque diebus, cum when they had fulfilled the days, as they
redirent, remansit puer Iesus in returned, the child Jesus tarried behind in
Ierusalem; et non cognoverunt Jerusalem; and his parents knew not of it.
parentes eius. Dicit autem It is said, When the days were
consummatis diebus, quia accomplished, because the feast lasted
septem diebus durabat seven days. But the reason of His tarrying
solemnitas. Ideo autem latenter behind in secret was, that His parents
remanet, ne parentes might not be a hindrance to His carrying
impedimento essent disputationi on the discussion with the lawyers; or
peragendae cum legisperitis: vel perhaps to avoid appearing to despise his
forsitan hoc evitans, ne videatur parents by not obeying their commands.
parentes contemnere, si He remains therefore secretly, that he
mandantibus non pareret. might neither be kept away nor be
Latenter ergo remanet, ne aut disobedient.
retrahatur, aut sit inobediens.
Origenes in Lucam: Non autem ORIGEN; But we must not wonder that
miremur parentes vocatos, they are called His parents, seeing the
quorum alter ob partum, alter ob one from her childbirth, the other from his
obsequium, patris et matris knowledge of it, deserved the names of
meruerunt vocabula. father and mother.
Beda: Sed quaeret aliquis BEDE; But some one will ask, how was it
quomodo Dei filius tanta that the Son of God, brought up by His
parentum cura nutritus, potuerit parents with such care, could be left
obliviscendo relinqui. Cui behind from forgetfulness? To which it is
respondendum: quia filiis Israel answered, that the custom of the children
moris fuit ut temporibus festis vel of Israel while assembling at Jerusalem
Hierosolymam confluentes, vel on the feast days, or returning to their
ad propria redeuntes, seorsum homes, was for the women and men to go
viri, seorsum feminae incederent, separately, and the infants or children to
infantesque vel pueri cum go with either parent indiscriminately. And
quolibet parente indifferenter ire so both Mary and Joseph each thought in
potuerunt; ideoque Mariam vel turn that the Child Jesus, whom they saw
Ioseph vicissim putasse puerum not with them, was returning with the
Iesum, quem secum non other parent. Hence it follows, But they,
cernebant, cum altero parente supposing him to have been in the
reversum; unde sequitur company, &c.
existimantes autem illum esse in
comitatu, venerunt iter diei, et
requirebant eum inter cognatos
et notos.
Origenes: Sicut autem quando ORIGEN; But as when the Jews plotted
insidiabantur ei Iudaei, elapsus against Him He escaped from the midst of
est de medio eorum, et non them, and was not seen; so now it seems
apparuit; sic et nunc puto that the Child Jesus remained, and His
remansisse puerum Iesum, et parents knew not where He was. As it
parentes eius ubi remanserit follows, And not finding him, they returned
ignorasse: sequitur enim et non to Jerusalem seeking for him.
invenientes, reversi sunt in
Ierusalem, requirentes eum.
Glossa: Una quidem die reversi GLOSS. They were on their way home,
sunt a Ierusalem; secunda one day’s journey from Jerusalem; on the
quaerunt inter cognatos et notos; second day they seek for Him among
et non invenientes, tertia die their kinsfolk and acquaintance, and when
regressi sunt in Ierusalem, et ibi they found Him not, they returned on the
invenerunt; unde sequitur et third day to Jerusalem, and there they
factum est post triduum, found Him. As it follows, And it came to
invenerunt eum in templo. pass, after three days they found him.
Origenes: Non statim ut ORIGEN; He is not found as soon as

quaeritur invenitur: non enim inter sought for, for Jesus was not among His
cognatos et carnis propinquos kinsfolk and relations, among those who
invenitur Iesus: neque enim are joined to Him in the flesh, nor in the
poterat humana cognatio Dei company of the multitude can He be
filium continere. Non invenitur found. Learn where those who seek Him
inter notos, quia maior est mortali find Him, not every where, but in the
notitia. In multorum comitatu non temple. And do you then seek Jesus in
potest inveniri; nec ubique the temple of God. Seek Him in the
invenerunt, sed in templo. Et tu Church, and seek Him among the
ergo quaere Iesum in templo Dei, masters who are in the temple. For if you
quaere in Ecclesia, ubi Christi wilt so seek Him, you shall find Him. They
sermonem atque sapientiam, found Him not among His kinsfolk, for
idest filium Dei, reperies. human relations could not comprehend
the Son of God; not among His
acquaintance, for He passes far beyond
all human knowledge and understanding.
Where then do they find Him? In the
temple! If at any time you seek the Son of
God, seek Him first in the temple, thither
go up, and verily shall you find Christ, the
Word, and the Wisdom, (i.e. the Son of
God.)
Ambrosius: Post triduum AMBROSE; After three days He is found

reperitur in templo, ut esset in the temple, that it might be for a sign,
indicio quia post triduum that after three days of victorious
triumphalis passionis, in sede suffering, He who was believed to be
caelesti et honore divino fidei dead should rise again anti manifest
nostrae se ostenderet, resurgens Himself to our faith, seated in heaven with
qui mortuus credebatur. divine glory.
Glossa: Vel quia quaesitus GLOSS. Or because the advent of Christ,

adventus Christi a patriarchis which was looked for by the Patriarchs
ante legem non est inventus, before the Law, was not found, nor again,
quaesitus a prophetis et iustis that which was sought for by prophets
sub lege non est inventus: and just men under the Law, but that
quaesitus a gentilibus sub gratia alone is found which is sought for by
invenitur. Gentiles under grace.
Origenes: Quia vero parvulus ORIGEN; Because moreover He was the

erat, invenitur in medio Son of God, He is found in the midst of
praeceptorum, sanctificans et the doctors, enlightening and instructing
erudiens eos; unde dicitur them. But because He was a little child,
sedentem in medio doctorum, He is found among them not teaching but
audientem illos, et interrogantem; asking questions, as it is said, Sitting in
et hoc, pietatis officio, ut nos the midst of the doctors, hearing them,
doceret quid pueris, quamvis and asking them questions. And this He
sapientes et eruditi sint, did as a duty of reverence, that He might
conveniret, ut audiant potius set us an example of the proper behavior
magistros quam docere of children, though they be wise and
desiderent, et se vana learned, rather to hear their masters than
ostentatione non iactent. teach them, and not to vaunt themselves
Interrogabat autem non ut with empty boasting. But He asked not
addisceret, sed ut interrogans that He might learn, but that asking He
erudiret: ex uno quippe doctrinae might instruct. For from the same source
fonte manat et interrogare et of learning is derived both the power of
respondere sapienter; unde asking and answering wisely, as it follows,
sequitur stupebant autem omnes All who heard him were astonished at his
qui eum audiebant, super wisdom.
prudentia et responsis suis.
Beda: Ad ostendendum enim BEDE; To show that He was a man, He

quia homo erat, homines humbly listened to the masters; but to
magistros humiliter audiebat; ad prove that He was God, He divinely
probandum vero quia Deus erat, answered those who spoke.
eisdem loquentibus sublimiter
respondebat.
Graecus: Quaerit enim GREEK EX. He asks questions with

rationabiliter, audit prudenter, reason, He listens M with wisdom, and
respondetque prudentius: quod answers with more wisdom, so as to
stuporem faciebat; unde sequitur cause astonishment. As it follows, And
et videntes admirati sunt. they who saw it were astonished.
Chrysostomus super Ioannem: CHRYS. The Lord truly did no miracle in

Nullum quippe miraculum egit His childhood, yet this one fact St. Luke
dominus in pueritia; hoc tamen mentions, which made men look with
unum prodit Lucas, per quod wonder upon Him.
mirabilis videbatur.
Beda: Divina siquidem lingua BEDE; For from His tongue there went
sapientiam prodebat, sed forth divine wisdom, while His age
infirmitatem aetas praetendebat exhibited man’s helplessness, and hence
humanam: unde Iudaei inter alta the Jews, amid the high things they hear
quae audiunt, et infima quae and the lowly things they see, are
vident, dubia admiratione perplexed with doubts and astonishment.
turbantur. Nos autem nequaquam But we can in no wise wonder, knowing
miremur, scientes secundum the words of the Prophet, that thus unto
Isaiae prophetiam quod sic us a Is Child is born, that He abides the
parvulus natus est nobis quod mighty God.
permanet Deus fortis.
Graecus: Miranda vero Dei GREEK EX. But the ever-wonderful

genitrix maternis affecta mother of God, moved by a mother’s
visceribus, quasi cum lamentis feelings, as it w were with weeping makes
inquisitionem dolorosam ostendit, her mournful inquiry, in every thing like a
et omnia sicut mater et mother, with confidence, humility, and
fiducialiter, et humiliter, et affection. As it follows, And his mother
affectuose exprimit; unde said to him, Son, what have you done?
sequitur et dixit mater eius ad
illum: fili, quid fecisti nobis sic?
Ecce pater tuus et ego dolentes
quaerebamus te.
Origenes: Noverat virgo sacrata ORIGEN; The holy Virgin knew that He
hunc non esse filium Ioseph; et was not the Son of Joseph, and yet calls
tamen patrem vocat illius her husband His father according to the
sponsum suum, propter belief of the Jews, who thought that He
Iudaeorum suspicionem, was conceived in the common way. Now
aestimantium ipsum vulgo fore to speak generally we may say, that the
conceptum. Dicetur autem forte Holy Spirit honored Joseph by the name
simplicius, quod eum honoravit of father, because he brought up the Child
spiritus sanctus patris nomine, eo Jesus; but more technically, that it might
quod puerum Iesum educavit; not seem superfluous in St. Luke, bringing
artificiosius vero eo quod down the genealogy from David to
genealogiam Ioseph ex David Joseph. But why sought they Him
produxit, ne superflua censeretur. sorrowing? Was it that he might have
Cur autem dolentes eum perished or been lost? It could not be. For
quaerebant? An ex eo quod what should cause them to dread the loss
perierit puer, an erraverit? Absit. of Him whom they knew to be the Lord?
Numquid etiam fieri poterat ut But as whenever you read the Scriptures
perditum formidarent infantem you search out their meaning with pains,
quem dominum esse not that you suppose them to have erred
cognoverant? Sed quomodo tu, or to contain any thing incorrect, but that
si quando Scripturas legis, the truth which they have inherent in them
quaeris in eis sensum cum you are anxious to find out; so they
dolore, non quod Scripturas sought Jesus, lest perchance leaving
errasse arbitreris; sed veritatem them he should have returned to heaven,
quam intrinsecus habent, quaeris thither to descend v hen He would. He
invenire; ita illi quaerebant Iesum, then who seeks Jesus must go about it
ne forte relinquens eos reversus not carelessly and idly, as many seek Him
esset ad caelos, cum illi who never find Him, but with labor and
placuisset iterum descensurus. sorrow.
Oportet ergo eum qui quaerit
Iesum, non negligenter et
dissolute transire, sicut multi
quaerunt, et non inveniunt; sed
cum labore et dolore.
Glossa: Vel metuebant ne, quod GLOSS. Or they feared lest Herod who
Herodes in infantia eius patrasse sought Him in His infancy, now that He
quaesierat, tunc iam in pueritia was advanced to boyhood might find an
positum, inventa opportunitate, opportunity of putting Him to death.
alii interficerent.
Graecus: Sed ipse dominus GREEK EX. But the Lord Himself sets
respondet ad omnia, et corrigens every thing at rest, and correcting as it
quodammodo dictum eius de eo were her saying concerning him who was
qui putabatur pater, verum His reputed father, manifests His true
patrem manifestat, docens non Father, teaching us not to walk on the
per infima gradi, sed in altum ground, but to raise ourselves on high, as
extolli; unde sequitur et ait ad it follows, And he says to them, What is it
illos: quid est quod me that you ask of me?
quaerebatis?
Beda: Non eos quod filium BEDE; He blames them not that they
quaerant vituperat; sed quid ei seek Him as their son, but compels them
potius cui ipse aeternus est filius, to raise the eyes of their mind to what was
debeat, eos cogit oculos mentis rather due to Him whose eternal Son He
tollere; unde sequitur nesciebatis was. Hence it follows, Knew you not? &c.
quia in his quae patris mei sunt
oportet me esse?
Ambrosius: Duae sunt in Christo AMBROSE; There are two generations in

generationes: una est paterna, Christ, one from His Father, the other
altera materna; paterna divinior, from His mother; the Father’s more
materna vero quae in nostrum divine, the mother’s that which has come
laborem usumque descendit. down for our use and advantage.
Cyrillus: Hoc igitur dicit, CYRIL; He says this then by way of

ostendens se mensuram showing that He surpasses all human
humanam transcendere, et standards, and hinting that the Holy Virgin
innuens quod sacra virgo effecta was made the handmaid of the work in
sit minister negotii cum peperit bringing His flesh unto the world, but that
carnem. Ipse vero naturaliter et He Himself was by nature and in truth
vere Deus erat, et filius patris God, and the Son of the Father most high
excelsi. Hinc autem Valentini Now from this let the followers of
sequaces audientes quod Valentinus, healing that the temple was of
templum erat Dei, pudeat dicere, God, be ashamed to say that the Creator,
quod creator et legis Deus et and the God of the law and of the temple,
templi, non ipse pater est Christi. is not also the Father of Christ.
Epiphanius Adv. Haer. Attendat et EPIPHAN. Let Ebion know that at twelve
Ebion, quod post annos years old, not thirty, Christ is found the
duodecim et non post tricesimum astonishment of all men, wonderful and
annum Christus reperiretur mighty in the words of grace. We can not
stupendus in sermonibus gratiae. here fore say, that after that the Spirit
Quamobrem non est dicere, quod came to Him in Baptism He was made the
postquam venit ad eum spiritus in Christ, that is, anointed with divinity, but
Baptismo, factus fuit Christus; from His very childhood He acknowledged
sed ab ipsa pueritia et templum both the temple and His Father.
agnovit et patrem.
Graecus: Haec est demonstratio GREEK EX. This is the first

prima sapientiae et virtutis pueri demonstration of the and power of the
Iesu; quae namque puerilia eius Child Jesus. For as to what are called you
vocant, diabolicae putamus esse acts of His childhood, we can not but
considerationis: nisi quis ea sola suppose them to be the work not only of a
velit acceptare nequaquam his childish but even of a devilish mind and
quae tenemus oppugnantia, sed perverse will, attempting to revile those
magis consona propheticis dictis: things which are contained in the Gospel
quia speciosus prae filiis and the sacred prophecies. But should
hominum, et matri obediens, et one desire to receive only such things as
moribus facetus, et visu non are generally believed, and are not
modicum venerandus et placidus, contrary to our other declarations, but
ad loquendum facundus, dulcis et accord also with the words of prophecy,
providus, et multum strenuitate let it suffice that Jesus was distinguished
cognitus, tamquam qui repletus in form above the sons of men; obedient
sapientia fuerat; et sicut in aliis to His mother, gentle in disposition; in
sic conversationis humanae appearance full of grace and dignity;
atque locutionis, quamvis supra eloquent in words, kind and thoughtful of
hominem, terminus et ratio; the wants of others, known among all for
mansuetudo enim sibi a power and energy, as of one who was
praecipuum elegit locum. Super filled with all wisdom; and as in other
haec autem omnia nihil ascendit things, so also in all human conversation,
super verticem eius, nec humana though above man, Himself the rule and
manus, excepta materna. Hinc measure. But that which most
autem possumus utilitatem distinguished Him was His meekness,
consequi: dum enim Mariam and that a razor had never come upon His
increpat dominus quaerentem head, nor any human hand except His
ipsum inter propinquos, mother’s. But from these words we may
omissionem vinculorum derive a lesson; for when the Lord
sanguinis apertissime suggerit; reproves Mary seeking Him among His
ostendens quod non contingit relations, He most aptly points to the
metam perfectionis attingere eum giving up of all fleshly ties, showing that it
qui adhuc vagatur in his quae is not for him to attain the goal of
corpori conferunt; et quod homo perfection who is still encompassed by
deficit a perfectione per affectum and walks among the things of the body,
cognatorum. Sequitur et ipsi non and that men fall from perfection through
intellexerunt verbum quod love of their relations.
locutus est ad illos.
Beda: Quia scilicet de sua BEDE; It follows, And they understood

divinitate ad eos loquebatur. him not, that is, the word which He spoke
to them of His divinity.
Origenes in Lucam: Vel ORIG. Or they knew not whether when

nesciebant utrum dicens in his He said about my Father’s business, He
quae patris mei sunt, significaret referred to the temple, or something
in templo, an aliquid altius, et higher and more edifying; for every one of
quod magis aedificat: us who does good, is the seat of God the
unusquisque enim nostrum, si Father; but whoever is the seat of God the
bonus fuerit atque perfectus, Father, has Christ in the midst of him.
possessio Dei patris est, et habet
in medio sui Iesum.
Lectio 14
50 καὶ αὐτοὶ οὐ συνῆκαν 51. And he went down with

τὸ ῥῆμα ὃ ἐλάλησεν them, and came to
Nazareth, and was subject
αὐτοῖς. 51 καὶ κατέβη to them: but his mother
μετ' αὐτῶν καὶ ἦλθεν kept all these sayings in
εἰς ναζαρέθ, καὶ ἦν her heart. 52. And Jesus
ὑποτασσόμενος αὐτοῖς. increased in wisdom and
stature, and in favor with
καὶ ἡ μήτηρ αὐτοῦ God and man.
διετήρει πάντα τὰ
ῥήματα ἐν τῇ καρδίᾳ
αὐτῆς. 52 καὶ Ἰησοῦς
προέκοπτεν [ἐν τῇ]
σοφίᾳ καὶ ἡλικίᾳ καὶ
χάριτι παρὰ θεῷ καὶ
ἀνθρώποις.
Graecus: Totam intermediam Christi GREEK EX. All that time of the life of
vitam, quae est inter ostensionem Christ which He passed between His
aetatis et tempus Baptismatis, velut manifestation in the temple and His
immunem alicuius famosi et publici baptism being devoid of any great
miraculi et doctrinae, Evangelista public miracles or teaching, the
sub uno verbo colligit dicens et Evangelist sums up in one word’
descendit cum eis, et venit Nazareth. saying, And he went down with them.
Origenes in Lucam: Crebro Iesus ORIGEN; Jesus frequently went down

descendit cum discipulis suis, nec with His disciples, for He is not always
semper versatur in monte: quia non dwelling on the mount, for they who
valebant qui variis morbis were troubled with various diseases
laborabant, ascendere in montem; were not able to ascend the mount.
idcirco et nunc descendit ad illos qui For this reason now also He went
deorsum erant. Sequitur et erat down to them who were below. It
subditus illis. follows: And he was subject to them,
&c.
Graecus: Quandoque enim verbo GREEK EX. Sometimes by His word

prius leges instituens, ipse He first institutes laws, and He
secundario opere comprobabat; afterwards confirms them, by His
sicut illud: bonus pastor animam work, as when He says, The good
suam ponit pro ovibus suis; ipse shepherd lays down his life for his
namque paulo post, nostram sheep. For shortly after seeking our
salutem exquirens, animam exposuit salvation He poured out His own life.
propriam: aliquando vero prius But sometimes He first sets forth in
vivendi proponit exemplar, et postea Himself an example, and afterwards,
promebat verbo tenus sanctionem, as far as words can go, draws
sicut hic, haec tria prae ceteris opere therefrom rules of life, as He does
monstrans, diligere Deum, honorare here, showing forth by His work these
parentes, Deum vero et ipsis three things above the rest, the love of
praeferre parentibus. Cum enim God, honor to parents, but the
reprehenderetur a parentibus, preferring God also to our parents. For
minoris curae cetera reputat quam when He was blamed by His parents,
quae sunt Dei. Denique ipsis quoque He counts all other things of less
parentibus obedientiam praestat. moment than those which belong to
God; again, He gives His obedience
also to His parents.
Beda: Quid enim magister virtutis BEDE; For what is the teacher of
nisi officium pietatis impleret? Quid virtue, unless he fulfill his duty to his
inter nos aliud quam quod agi a parents? What else did He do among
nobis vellet, ageret? us, than what He wished should be
done by us?
Origenes: Discamus ergo et nos filii ORIGEN; Let us then also ourselves
parentibus nostris esse subiecti. be subject to our parents. But if our
Quod si patres non fuerint, fathers are not let us be subject to
subiciamur his qui patrum habent those who are our fathers. Jesus the
aetatem. Iesus filius Dei subicitur Son of God is subject to Joseph and
Ioseph et Mariae; ego vero subiciar Mary. But I must be subject to the
episcopo, qui mihi constitutus est Bishop who has been constituted my
pater. Puto quod intelligebat Ioseph father. It seems that Joseph knew that
quia maior se erat Iesus, et trepidus Jesus was greater than he, and there
moderabatur imperium. Videat ergo fore in awe moderated his authority.
unusquisque quod saepe qui But let every one see, that oftentimes
subiectus est, maior sit: quod si he who is subject is the greater. Which
intellexerit, non elevabitur superbia if they who are higher in dignity
qui est sublimior dignitate, sciens understand they will not be elated with
sibi meliorem esse subiectum. pride, knowing that their superior is
subject to them.
Gregorius Nyssenus: Amplius: GREG. NYSS. Further, since the

quoniam impuberibus adhuc est young have not yet perfect
imperfecta discretio, egetque per understanding, and have need to be
provectos ad statum provehi led forward by those who have
perfectiorem; ideo cum pertigisset advanced to a more perfect state;
duodecimum annum, paret therefore when He arrived at twelve
parentibus, ut ostendat quod years, He is obedient to His parents,
quicquid per promotionem perficitur, to show that whatever is made perfect
antequam ad finem perveniat, by moving forward, before that it
obedientiam tamquam perducentem arrives at the end profitably embraces
ad bonum utiliter amplexatur. obedience, (as leading to good.)
Basilius in Lib. Relig: Ab ipsa BASIL; But from His very first years
autem primaeva aetate parentibus being obedient to His parents, He
obediens quemlibet laborem endured all bodily labors, humbly and
corporeum humiliter et reverenter reverently. For since His parents were
sustinuit. Cum enim homines essent honest and just, yet at the same time
honesti et iusti, egeni tamen, et poor, and ill supplied with the
necessariorum penuriam patientes, necessaries of life, (as the stable
teste praesepi partus venerandi which administered to the holy birth
ministro, manifestum est quod bears witness,) it is plain that they
sudores corporeos continuo continually underwent bodily fatigue in
frequentabant, necessaria vitae sibi providing for their daily wants. But
quaerentes. Iesus autem obediens Jesus being obedient to them, as the
illis, ut Scriptura testatur, etiam in Scriptures testify, even in sustaining
sustinendo labores subiectionem labors, submitted Himself to a
plenariam sustinebat. complete subjection.
Ambrosius: Et miraris si patri defert AMBROSE; And can you wonder if He

qui subditur matri? Non utique who is subject to His mother, also
infirmitatis, sed pietatis est ista submits to His Father? Surely that
subiectio. Attollat licet caput subjection is a mark not of weakness
haereticus, ut alienis auxiliis asserat but of filial duty. Let then the heretic so
eum qui mittitur indigere; numquid et raise his head as to assert that He
humano egebat auxilio, ut materno who is sent has need of other help; yet
serviret imperio? Deferebat ancillae, why should He need human help, in
deferebat simulato patri; et miraris si obeying His mother’s authority? He
Deo detulit? An homini deferre was obedient to a handmaid, He was
pietatis est, deferre Deo infirmitatis? obedient to His pretended father, and
do you wonder whether He obeyed
God; Or is it a mark of duty to obey
man, of weakness to obey God.
Beda: Virgo autem sive quae BEDE; The Virgin, whether she
intellexit, sive quae nondum understood or whether she could not
intelligere potuit, omnia suo pariter in yet understand, equally laid up all
corde quasi ruminanda et diligentius things in her heart for reflection and
scrutanda recondebat; unde sequitur diligent examination. Hence it follows,
et mater eius conservabat omnia And, his mother laid up all these
verba haec, conferens in corde suo. things, &c.
Graecus: Considera Mark the wisest of mothers, Mary the

prudentissimam mulierem Mariam, mother of true wisdom, becomes the
verae sapientiae matrem, qualiter scholar or disciple of the Child. For
scholaris sit pueri: non enim ut she yielded to Him not as to a boy, nor
puero, neque ut viro, sed ut Deo as to a man, but as unto God. Further,
vacabat; ulterius et illius voces she pondered upon both His divine
divinas et opera reputabat: idcirco nil words and works, so that nothing that
ex dictis aut actis ab eo incassum illi was said or done by Him was lost
cadebat; sed sicut ipsum verbum upon her, but as the Word itself was
prius in visceribus, ita nunc eiusdem before in her womb, so now she
modos et dicta concipiebat, et in conceived the ways and words of the
corde suo quodammodo fovebat; et same, and in a manner nursed them in
hoc quidem iam secum in praesenti her heart. And while indeed she
contemplabatur: hoc autem thought upon one thing at the time,
expectabat in futurum clarius another she wanted to be more clearly
revelandum: et hac quidem revealed to her; and this was her
tamquam regula et lege per totam constant rule and law through her
vitam utebatur: unde sequitur et whole life. It follows, And Jesus
Iesus proficiebat aetate et sapientia increased in wisdom.
et gratia apud Deum et homines.
Theophylactus: Sed inquiunt: CYRIL; But the Eunomian Heretics

quomodo potest aequalis patri esse say, “How can He be equal to the
in substantia qui quasi imperfectus Father in substance, who is said to
crescere dicitur? Non autem in eo increase, as if before imperfect.” But
quod est verbum, dicitur not because He is the Word, but
incrementum suscipere, sed in eo because He is made man, He is said
quod factus est homo. Si enim vere to receive increase. For if He really
profecit postquam factum est caro, increased after that He was made
qui ante imperfectus extiterat; quid flesh, as having before existed
ergo gratias agimus ei velut imperfect, why then do we give Him
incarnato pro nobis? Qualiter autem, thanks as having thence become
si ipse est vera sapientia, in incarnate for us? But how if He is the
sapientia potest augeri? Vel qualiter true wisdom can He be increased, or
qui ceteris largitur gratiam, ipse in how can He who gives grace to others
gratia promovetur? Amplius: si nemo be Himself advanced in grace. Again,
scandalizatur cum audit quod if bearing that the Word humbled
verbum seipsum humiliaverit, infirma Himself, no one is offended (thinking
quaedam de Deo verbo sentiens: slightingly of the true God,) but rather
sed potius miratur misericordiam marvels at His compassion, how is it
eius: quomodo non est not absurd to be offended at hearing
supervacaneum scandalizari that He increases? For as He was
audiendo quod profecit? Nam sicut humbled for us, so for us He
pro nobis humiliatus est, sic pro increased, that we who have fallen
nobis profecit, ut nos in eo through sin might increase in Him. For
proficiamus qui lapsi fuimus per whatever concerns us, Christ Himself
peccatum: nam quicquid spectat ad has truly undertaken for us, that He
nos, ipse vere pro nobis Christus might restore us to a better state.
suscepit, ut cuncta reformet in
melius.
Cyrillus: Et attende quod non dixit And mark what He says, not that the
proficere verbum, sed Iesum, ne Word, but Jesus, increases, that you
simplex verbum proficere intelligas, should not suppose that the pure
sed verbum carnem factum. Word increases, but the Word made
flesh;
Theophylactus: Et sicut verbum in and as we confess that the Word

carne passum fatemur, quamvis sola suffered in the flesh, although the flesh
caro fuit passa, quia caro verbi erat only suffered, because of the Word the
quae patiebatur; ita proficere dicitur flesh was which suffered, so He is said
ex eo quod humanitas proficiebat in to increase, because the human
ipso. nature of the Word increased in Him.
Gregorius Nazianzenus: Dicitur But He is said to increase in His

autem secundum humanitatem human nature, not as if that nature
proficere, non quod ipsa suscipiat which was perfect from the beginning
augmentum quae ab initio fuit received increase, but that by degrees
perfecta; sed ex eo quod paulatim it was manifested.
manifestabatur.
Theophylactus: Naturalis enim lex For the law of nature brooks not that
respuit hominem sensu maiore uti man should have higher faculties than
quam aetas corporis patiatur. Erat the age of his body permits. The Word
itaque verbum factum homo then (made man) was perfect, as
perfectum, cum sit virtus et sapientia being the power and wisdom of the
patris; verum quia dandum erat Father, but because something was to
aliquid nostrae naturae moribus, ne be yielded to the habits of our nature,
aliquod extraneum a videntibus lest He should be counted strange by
reputetur; tamquam homo, paulatim those who saw Him, He manifested
crescente corpore, manifestabat Himself as man with a body, gradually
seipsum, et quotidie sapientior ab advancing in growth, and was daily
audientibus et videntibus thought wiser by those who saw and
censebatur. heard Him.
Graecus: Proficiebat ergo GREEK EX. He increased then in age,

secundum aetatem quidem, corpore His body growing to the stature of
in virilem statum promoto; sapientia man; but in wisdom through those who
autem per eos qui ab eo divina were taught divine truths by Him; in
docebantur; gratia vero, qua cum grace, that is, whereby we are
gaudio promovemur, credentes in advanced with joy, trusting at last to
fine obtinere quae ab ipso promissa obtain the promises; and this indeed
sunt; et hoc quidem apud Deum ex before God, because having put on
eo quod assumpta carne paternum the flesh, He performed His Father’s
opus peregit; apud homines vero per work, but before men by their
conversionem eorum a cultu conversion from the worship of idols to
idolorum ad summae Trinitatis the knowledge of the Most High Trinity.
notitiam.
Theophylactus: Dicit enim apud THEOPHYL. He says before God and

Deum et homines: quia prius decet men, because we must first please
placere Deo, et postea hominibus. God, then man.
Gregorius Nyssenus: Differenter GREG NYSS. The word also

etiam proficit verbum in his qui increases in different degrees in those
ipsum suscipiunt: secundum enim who receive it; and according to the
mensuram illius apparet aut infans, measure of its increase a man
aut adultus, aut perfectus.
appears either an infant, grown up, or
a perfect man.
Caput 3 CHAPTER III
Lectio 1
1 ἐν ἔτει δὲ 1. Now in the fifteenth year of

πεντεκαιδεκάτῳ τῆς the reign of Tiberius Caesar,
Pontius Pilate being governor
ἡγεμονίας τιβερίου of Judea, and Herod being
καίσαρος, tetrarch of Galilee, and his
ἡγεμονεύοντος brother Philip tetrarch of
ποντίου πιλάτου τῆς Ituraea and of the region of
Trachonitis, and Lysanias the
ἰουδαίας, καὶ
tetrarch of Abilene, 2. Annas
τετρααρχοῦντος τῆς and Caiaphas being the High
γαλιλαίας ἡρῴδου, Priests, the word of God
φιλίππου δὲ τοῦ came to John the son of
ἀδελφοῦ αὐτοῦ Zacharias in the wilderness.
τετρααρχοῦντος τῆς
ἰτουραίας καὶ
τραχωνίτιδος χώρας,
καὶ λυσανίου τῆς
ἀβιληνῆς
τετρααρχοῦντος, 2 ἐπὶ
ἀρχιερέως ἅννα καὶ
καϊάφα, ἐγένετο ῥῆμα
θεοῦ ἐπὶ ἰωάννην τὸν
ζαχαρίου υἱὸν ἐν τῇ
ἐρήμῳ.
Gregorius in Evang: Redemptoris GREG. The time at which the forerunner

praecursor quo tempore verbum of the Savior received the word of
praedicationis accepit, memorato preaching, is marked by the names of
Romanae reipublicae principe et the Roman sovereign and of the princes
Iudaeae regibus designatur, cum of Judea, as it follows: Now in the
dicitur anno autem quintodecimo fifteenth year of the reign of Tiberius
imperii Tiberii Caesaris. Quia enim Cesar, Pontius Pilate being governor of
illum praedicare veniebat qui ex Judea, and Herod being tetrarch of
Iudaea quosdam, et multos ex Galilee, &c. For because John came to
gentibus redempturus erat; per preach Him who was to redeem some
regem gentium et principes from among the Jews, and many among
Iudaeorum praedicationis eius the Gentiles, therefore the time of his
tempora designantur. Quia autem preaching is marked out by making
gentilitas colligenda erat in mention of the king of the Gentiles and
Romana republica, unus the rulers of the Jews. But because all
praefuisse describitur, cum dicitur nations were to be gathered together in
imperii Tiberii Caesaris. one, one man is described as ruling over
the Roman state, as it is said, The reign
of Tiberius Caesar.
Graecus: Mortuo enim Augusto GREEK EX. For the emperor Augustus
monarcha, a quo Romani being dead, from whom the Roman
principes nomen Augusti adepti sovereigns obtained the name of
sunt, Tiberius post illum ad iura “Augustus,” Tiberius being his successor
monarchiae succedens, in the monarchy, was now in the 15th
decimumquintum annum suscepti year of his receiving the reins of
principatus agebat. government.
Origenes in Lucam: Et in ORIGEN; In the word of prophecy,

prophetico quidem sermone solis spoken to the Jews alone, the Jewish
Iudaeis praedicato, solum kingdom only is mentioned, as, The
Iudaeorum regnum describitur: vision of Esaias, in the days of Uzziah,
visio Isaiae in diebus Oziae, Jotham, Ahaz, and Hezekiah, kings of
Ioathan et Achaz regum Iuda; at in Judah. But in the Gospel which was to
Evangelio, quod erat be proclaimed to the whole world, the
praedicandum universo mundo, empire of Tiberius Caesar is mentioned,
dominium describitur Tiberii who seemed the lord of the whole world.
Caesaris, qui totius orbis dominus But if the Gentiles only were to be
videbatur. Verum si solum hi qui saved, it were sufficient to make mention
sunt de gentibus essent salvandi, only of Tiberius, but because the Jews
satis erat solius Tiberii facere also must believe, the Jewish kingdom
mentionem; sed quia oportebat et therefore, or Tetrarchies, are also
Iudaeos credere, ob hoc etiam introduced, as it follows, Pontius Pilate
Iudaeorum regna describuntur, being governor of Judea, and Herod
seu tetrarchiae, cum subditur tetrarch, &c.
procurante Pontio Pilato Iudaeam,
tetrarcha autem Galilaeae Herode:
Philippo autem fratre eius
tetrarcha Ituraeae et Trachonitidis
regionis, et Lysania Abilinae
tetrarcha.
Gregorius: Quia enim Iudaea erat GREG. Because the Jews were to be
pro culpa perfidiae dispergenda, in scattered for their crime of treachery, the
Iudaeae regno per partem et Jewish kingdom was shut up into parts
partem plurimi principabantur, under several governors According to
secundum illud: omne regnum in that saying, Every kingdom divided
seipsum divisum desolabitur. against itself is brought to desolation.
Beda: Pilatus quidem duodecimo BEDE; Pilate was sent in the twelfth
anno Tiberii Caesaris in Iudaeam year of Tiberius to take the government
missus, procurationem gentis of the Jewish nation, and remained there
suscepit; atque ibi per decem for ten successive years, almost until the
continuos annos usque ad ipsum death of Tiberius. But Herod, and Philip,
pene finem Tiberii perduravit. and Lysanias, were the sons of that
Herodes autem et Philippus et Herod in whose reign our Lord was born.
Lysanias filii sunt Herodis illius sub Between these and Herod himself
quo dominus natus est, inter quos Archelaus their brother reigned ten
et ipse Herodes Archelaus frater years. He was accused by the Jews
eorum decem annis regnavit, qui a before Augustus, and perished in exile at
Iudaeis apud Augustum Vienne. But in order to reduce the
criminatus, apud Viennam exilio Jewish kingdom to greater weakness,
periit. Regnum autem Iudaeae quo Augustus divided it into Tetrarchies.
minus validum fieret, idem
Augustus per tetrarchias dividere
curavit.
Gregorius: Et quia Ioannes illum GREG. Because John preached Him

praedicavit qui simul rex et who was to be at the same time both
sacerdos existeret; Lucas King and Priest, Luke the Evangelist has
Evangelista praedicationis eius marked the time of that preaching by the
tempora non solum per regnum, mention not only of Kings, but also of
sed etiam per sacerdotium Priests. As it follows, Under the High
designavit; unde subditur sub Priests Annas and Caiaphas.
principibus sacerdotum Anna et
Caipha.
Beda: Ambo quidem incipiente BEDE; Both Annas and Caiaphas, when
praedicatione Ioannis, idest Annas John began his preaching, were the
et Caiphas, principes fuere High Priests, but Annas held the office
sacerdotum; sed Annas illum that year, Caiaphas the same year in
annum, Caiphas vero eum quo which our Lord suffered on the cross.
crucem dominus ascendit, Three others had held the office in the
administrabat, tribus aliis in medio intervening time, but these two, as
pontificatu perfunctis: verum hi having particular reference to our Lord’s
maxime qui ad domini passionem Passion, are mentioned by the
pertinent, ab Evangelista Evangelist. For at that time of violence
commemorantur. Legalibus and intrigue, the commands of the Law
namque tunc praeceptis vi et being no longer in force, the honor of the
ambitione cessantibus, nulli High Priest’s office was never given to
pontificatus honor vitae vel generis merit or high birth, but the whole affairs
merito reddebatur; sed Romana of the Priesthood were managed by the
potestate summa sacerdotii Roman power. For Josephus relates,
praestabatur. Iosephus enim that Valerius Gratus, when Annas was
refert, quod Valerius Graccus thrust out of the Priesthood, appointed
Anna a sacerdotio deturbato, Ismael High Priest, the son of Baphas;
Ismaelem pontificem designavit but not long after casting him off, he put
filium Baphi; sed etiam hunc non in his place Eleazar the son of the High
multo post abiiciens, Eleazarum Priest Ananias. After the space of one
Ananiae pontificis filium surrogavit: year, he expelled him also from the
post annum vero et hunc arcet office, and delivered the government of
officio, et Simoni cuidam Caiphae the High Priesthood to a certain Simon,
filio pontificatus tradidit son of Caiaphas, who holding it not
ministerium; quo non amplius ipse longer than a year, had Joseph, whose
quam unius anni spatio name also was Caiaphas, for his
perfunctus, Iosephum, cui et successor; so that the whole time during
Caiphas nomen fuit, accepit which our Lord is related to have taught
successorem: itaque omne hoc is included in the space of four years.
tempus quo dominus noster
docuisse describitur, intra
quadriennii spatia coarctatur.
Ambrosius: Congregaturus autem AMBROSE; The Son of God being

Ecclesiam Dei filius, ante operatur about to gather together the Church,
in servulo; et ideo bene dicitur commences His work in His servant.
factum est verbum domini super And so it is well said, The word, of the
Ioannem Zachariae filium: ut Lord came to John, that the Church
Ecclesia non ab homine coeperit, should begin not from man, but from the
sed a verbo. Bene autem Lucas Word. But Luke, in order to declare that
compendio usus est, ut Ioannem John was a prophet, rightly used these
declararet prophetam, dicens few words, The word of the Lord came to
factum est super eum verbum Dei, him. He adds nothing else, for they need
alia non addens: nullus enim eget not their own judgment who are filled
iudicio sui qui verbo Dei abundat. with the Word of God. By saying this one
Unum itaque dicens, omnia thing, he has therefore declared all. But
declaravit; at vero Matthaeus et Matthew and Mark desired to show him
Marcus et vestitu et cinctu et cibo to be a prophet, by his raiment, his
prophetam declarare voluerunt. girdle, and his food.
Chrysostomus: Verbum autem CHRYS. The word of God here

Dei hic mandatum esse dicitur: mentioned was a commandment, for the
quia non a se venit Zachariae son of Zacharias came not of himself,
filius, sed Deo ipsum movente. but God moved him.
Theophylactus: Per totum autem THEOPHYL. Through the whole of the

tempus praeteritum usque ad sui time until his showing himself he was hid
ostensionem occultus fuit in in the wilderness, that no suspicion
deserto; et hoc est quod subditur might arise in men’s minds, that from his
in deserto: ut nulla suspicio relation to Christ, and from his
innascatur hominibus, ut gratia intercourse with Him from a child, he
affinitatis ad Christum, vel would testify such things of Him; and
conversationis a teneris annis, hence he said, He knew him not.
talia de ipso testaretur: unde ipse
testificans dicebat: ego nesciebam
illum.
Gregorius Nyssenus: Simul GREG NYSS. Who also entered this life
etiam qui in spiritu et virtute Eliae at once in the spirit and power of Elias,
hanc vitam ingressus est, amotus removed from the society of men, in
a conversatione humana, uninterrupted contemplation of invisible
invisibilium speculationi vacans, things, that he might not, by becoming
ne huiusmodi fallaciis quae per accustomed to the false notions forced
sensus ingeruntur assuetus, upon us by our senses, fall into mistakes
quamdam confusionem ac and errors in the discernment of good
errorem incurreret erga viri boni men. And to such a height of divine
discretionem. Et ideo ad tantum grace was he raised, that more favor
divinarum gratiarum elevatus est was bestowed upon him than the
apicem, ut plusquam prophetis sibi Prophets, for from the beginning even to
gratia infunderetur: quia mundum the end, he ever presented his heart
et expers cuiuslibet naturalis before God pure and free from every
passionis desiderium suum a natural passion.
principio usque ad finem divinis
aspectibus obtulit.
Ambrosius: Desertum etiam est AMBROSE; Again, the wilderness is the

ipsa Ecclesia: quia plures filii Church itself, for the barren has more
desertae, magis quam eius quae children than she who has an husband.
habet virum. Factum est ergo The word of the Lord came, that the
verbum domini, ut quae erat ante earth which was before barren might
deserta fructum nobis terra bring forth fruit unto us.
generaret.
Lectio 2
3 καὶ ἦλθεν εἰς πᾶσαν 3. And he came into all the

[τὴν] περίχωρον τοῦ country about Jordan,
preaching the baptism of
ἰορδάνου κηρύσσων repentance for the
βάπτισμα μετανοίας remission of sins; 4. As it is
εἰς ἄφεσιν ἁμαρτιῶν, 4 written in the book of the
ὡς γέγραπται ἐν βίβλῳ words of Esaias the
prophet, saying, The voice
λόγων ἠσαΐου τοῦ
of one crying in the
προφήτου, φωνὴ wilderness, Prepare you the
βοῶντος ἐν τῇ ἐρήμῳ: way of the Lord, make his
ἑτοιμάσατε τὴν ὁδὸν paths straight. 5. Every
κυρίου, * εὐθείας valley shall be filled, and
every mountain and hill shall
ποιεῖτε τὰς τρίβους be brought low; and the
αὐτοῦ. 5 πᾶσα φάραγξ crooked shall be made
straight, and the rough ways
πληρωθήσεται * καὶ shall be made smooth; 6.
πᾶν ὄρος καὶ βουνὸς And all flesh shall see the
ταπεινωθήσεται, καὶ salvation of God.
ἔσται τὰ σκολιὰ εἰς
εὐθείαν * καὶ αἱ
τραχεῖαι εἰς ὁδοὺς
λείας: 6 καὶ ὄψεται
πᾶσα σὰρξ * τὸ
σωτήριον τοῦ θεοῦ.
Ambrosius: Factum verbum vox AMBROSE; The Word came, and the
secuta est: verbum enim prius intus voice followed. For the Word first works
operatur, sequitur vocis officium; inward, then follows the office of the
unde dicitur et venit in omnem voice, as it is said, And he went into all
regionem Iordanis. the country about Jordan.
Origenes in Lucam: Iordanis idem ORIGEN; Jordan is the same as

est quod descendens: descendit descending, for there descends from
enim Dei fluvius aquae salubris. God a river of healing water. But what
Quae autem loca decebat parts would John be traversing but the
perambulare Baptistam, nisi Iordani country lying about Jordan, that the
circumadiacentia? Ut si quem penitent sinner might soon arrive at the
poenitere contingeret, protinus flowing stream, humbling himself to
occurreret fluenti humiditas ad receive the baptism of repentance. For
recipiendum poenitentiae it is added, preaching the baptism of
Baptismum; subditur enim repentance for the remission of sins.
praedicans Baptismum poenitentiae
in remissionem peccatorum.
Gregorius in Evang: Cunctis GREG. It is plain to every reader that

legentibus liquet quia Ioannes John not only preached the baptism of
Baptismum poenitentiae non solum repentance, but to some also he gave
praedicavit, verum etiam it, yet his own baptism he could not
quibusdam dedit; tamen Baptismum give for the remission of sins.
suum in remissionem peccatorum
dare non potuit.
Chrysostomus super Ioannem: CHRYS. For as the sacrifice had not

Cum enim nondum oblata esset yet been offered up, nor had the holy
hostia, nec descendisset spiritus, Spirit descended, how could remission
qualiter erat fienda remissio? Quid of sins be given? What is it then that St.
est ergo quod Lucas dicit in Luke means by the words, for the
remissionem peccatorum? Erant remission of sins, seeing the Jews were
siquidem Iudaei ignari, nec culpas ignorant, and knew not the weight of
proprias perpendebant. Quoniam their sins? Because this was the cause
igitur haec erat causa malorum; ut of their evils, in order that they might be
peccata agnoscerent ad convinced of their sins and seek a
redemptorem quaerendum, venit Redeemer, John came exhorting them
Ioannes hortans illos poenitentiam to repentance, that being thereby made
agere, ut per poenitentiam effecti better and sorrowful for their sins, they
meliores atque contriti ad might be ready to receive pardon.
recipiendam veniam satagant. Apte Rightly then after saying, that he came
ergo, cum dixisset quod venit preaching the baptism of repentance,
praedicans Baptismum he adds, for the remission of sins. As if
poenitentiae, addidit in remissionem he should say, The reason by which he
peccatorum; quasi dicat: idcirco persuaded them to repent was that
suadebat illis poenitere, ut thereby they would the more easily
subsequentem veniam facilius obtain forgiveness [by believing in
impetrarent, credentes in Christum, Christ. For, if they were not led by
nam nisi poenitentia ducerentur, repentance, in vain could they ask for
nequaquam exposcerent gratiam: grace, other than as a preparation for
unde Baptisma illud nullam aliam faith in Christ.
habet causam, nisi quod
praeparatorium erat ad fidem
Christi.
Gregorius: Vel Ioannes dicitur Gregory: Or John is said to preach the

praedicans Baptismum poenitentiae baptism of repentance for the remission
in remissionem peccatorum; of sins,
because the baptism which was
quoniam Baptismum quod peccata to take away sin, as he could not give,
solveret, quia dare non poterat, he preached; just as the Incarnate
praedicabat: ut sicut incarnatum Word of the Father preceded the word
verbum patris praecurrebat verbo of preaching, so the baptism of
praedicationis, ita Baptismum repentance, which was able to take
poenitentiae, quo peccata away sin, preceded John's baptism,
solvuntur, praecurret suo which could not take away sin.
Baptismate, quo peccata solvi non
possunt.
Ambrosius: Et ideo plerique sancto Ambrose: And therefore many say that
Ioanni typum legis imponunt, eo St. John is a type of the Law, because
quod lex peccatum denuntiare the Law could denounce sin, but could
potuit, donare non potuit. not pardon it.
Gregorius Nazianzenus: Et ut Greory Nazianzen: To speak now of

aliquatenus de Baptismatum the difference of baptisms. Moses
differentia disseramus, baptizavit indeed baptized, but in the water, the
Moyses, sed in aqua, nube et mari; cloud, and the sea, but this was done
hoc autem figuraliter agebatur. figuratively. John also baptized, not
Baptizavit quoque Ioannes non indeed
according to the Jewish rite, (for
utique ritu Iudaeorum, non enim he baptized not only with water,) but
solum in aqua, sed etiam in also for the remission of sins, yet not
remissionem peccatorum: non altogether spiritually, (for he adds not,
tamen omnino spiritualiter: neque in the Spirit.) Jesus baptizes
but with
enim addit, in spiritu. Baptizat the Spirit, and this is perfect baptism.
Iesus, sed in spiritu: et hic est There is also a fourth baptism, namely
perfectio. Est quoque quartum by martyrdom and blood, by which also
Baptisma, quod fit per martyrium et Christ Himself was baptized, and which
sanguinem, quo etiam ipse Christus is so far more glorious than the others,
est baptizatus; quod ceteris est as it is not sullied by repeated acts of
venerabilius nimis, eatenus, defilement. There is also a fifth, the
quatenus iteratis contagiis non most painful, according to which David
foedatur. Est etiam quintum ex every night washed his bed and his
lacrymis, laboriosius tamen; iuxta couch with tears. It follows. As it is
quod quidam singulis noctibus written in the book of Esaias the
suum rigat cubile et stratum in Prophet, The voice of one crying in the
lacrymis. Sequitur sicut scriptum est wilderness.
in libro Isaiae prophetae: vox
clamantis in deserto.
Ambrosius: Bene vox dicitur Ambrose: John the forerunner of the

Ioannes verbi praenuntius: quia vox Word is rightly called the voice,
praecedit inferior, verbum sequitur because the voice being inferior
quod praecellit. precedes, the Word, which is more
excellent, follows.
Gregorius in Evang: Qui etiam in Gregory, on the Gospel: John cries in

deserto clamat, quia derelictae ac the in Ev. desert because he brings the
destitutae Iudaeae solatium glad tidings of redemption to deserted
redemptionis annuntiat. Quid autem and forsaken Judaea, but what he cries
clamaret, aperitur, cum dicitur is explained
in the words, Prepare ye
parate viam domini, rectas facite the itay of the Lord. For they who
semitas eius. Omnis enim qui fidem preach true faith and good works, what
rectam et bona opera praedicat, else do they than prepare the way for
quid aliud quam venienti domino ad the Lord's coming into the hearts of the
corda audientium viam parat, ut hearers, that they might make the paths
rectas Deo semitas faciat, dum of God straight, forming pure thoughts
mundas in animo cogitationes per in the mind by the word of good
sermonem bonae praedicationis preaching.
format?
Origenes in Lucam: Vel in corde Origen, on Luke: Or, a way must be

nostro via praeparanda est domino: prepared in our heart for the Lord, for
magnum enim est cor hominis et the heart of man is large and spacious
spatiosum; si tamen fuerit mundum. if it has become clean. For imagine not
Neque in corporis quantitate, sed in that in the size of the body, but in tlic
virtute sensuum, magnitudinem virtue of the understanding, consists
eius intellige, quae tantam that greatness which must receive the
scientiam capiat veritatis. Praepara knowledge of the truth. Prepare then in
ergo in tuo corde viam domino per thy heart by good conversation a way
conversationem bonam, et egregiis for the Lord, and by perfect works
vel perfectis operibus dirige pursue the path of life, that so the word
semitam vitae, ut in te sermo Dei of God may have free course in thee.
absque offensa perambulet.
Basilius: Et quia semita est via Basil: And because a path is a way
quam praecedentes calcaverant, et trodden down by those that have gone
quam priores homines corruperant, before, and which former men have
eam iterato dirigere iubet sermo illis worn away, the word bids those who
qui a praecedentium zelo recedunt. depart from the zeal of their
predecessors repeatedly pursue it.
Chrysostomus: Clamare autem Chrysostom: But to cry, Prepare ye

parate viam domini, non regis erat, the way of the Lord, was not the office
sed praecursoris officium: et ideo of the king, but of the forerunner. And
eum vocaverat vocem, quia verbi so they called John the voice, because
erat praecursor. he was the forerunner of the Word.
Cyrillus: Sed quasi quis Cyril: But suppose some one should
responderet, et diceret: qualiter answer, saying, How shall we prepare
viam praeparabimus domino, vel the way of the Lord, or how shall we
qualiter eius semitas rectas make His paths straight? since so
faciemus, cum plura sint many are the hindrances to those who
impedimenta honestam vitam wish to lead an honest life. To this the
volentibus ducere? Ad hoc word of prophecy replies. There are
propheticus sermo respondet. Sunt some ways and paths by no means
enim viae quaedam et semitae easy to travel, being in some places
nequaquam ad eundum habiles; hilly and rugged, in others steep and
adeo ut alicubi ad tumulos et iuga precipitous; to remove which it says,
tollantur, alicubi declives sint; et ad Every valley shall he filled, every
hoc removendum dicit omnis vallis mountain and hill shall he brought low.
implebitur, et omnis mons et collis Some roads are most unequally
humiliabitur. Quaedam viarum constructed, and while in one part
inaequaliter dispositae sunt; et dum rising, in another sloping downwards,
nunc sursum erigunt, nunc vergunt are very difficult to pass. And here he
deorsum, valde sunt ad eundum adds, And the crooked ways shall be
difficiles; et quantum ad hoc subdit made
straight, and the rough ways
et erunt prava in directa et aspera shall be made smooth. But this was in a
in vias planas. Hoc autem intelligitur spiritual manner brought to pass by the
actum esse per nostri salvatoris power of our Saviour. For formerly to
potentiam: quondam enim pursue an Evangelical course of life
evangelicae conversationis et vitae was a difficult task, for men's minds
iter erat ad eundum difficile, ex eo were so immersed in worldly pleasures.
quod et mentes singulorum But now that God being made Man, has
mundanae voluptates oppresserant; condemned sin in the flesh, all things
ut autem Deus factus homo are made plain, and the way of going
peccatum damnavit in carne, has become easy, and neither hill nor
explanata sunt omnia, et reddita valley is an obstacle to those who wish
sunt ad eundum facilia; et nec to advance.
collis, nec vallis proficere volentibus
obviat.
Origenes: Quando enim venit Origen: For when Jesus had come and
Iesus, et spiritum suum misit, omnis sent His Spirit, every valley was filled
vallis repleta est operibus bonis et with good works, and the fruits of the
fructibus spiritus sancti; quos si Holy Spirit, which if thou hast, thou wilt
habueris, non solum vallis esse not only cease to become a valley, but
desistis, sed etiam mons Dei esse will begin also to be a mountain of God.
incipies.
Gregorius Nyssenus: Vel quietam Gregory of Nyssa: Or by the valleys

in virtutibus conversationem he means a quiet habitual practice of
significat per convalles, secundum virtue, as in the Psalms, The valleys
illud: valles abundabunt frumento. shall be filled with corn.
Chrysostomus: Elatos autem Chrysostom: He denounces the

superbos nomine montis denuntiat, haughty and anogant by the name of
quos Christus humiliavit. Colles mountains, whom Christ has brought
autem desperatos appellat, non low. But by the hills He implies the
solum ob superbiam mentis suae, wreckless, not only because of the
sed propter desperationis pride of their hearts, but because of the
sterilitatem: collis enim nullos barrenness of despair. For the hill
fructus producit. produces no fruit.
Origenes in Lucam: Vel intelligas ORIGEN; Or you may understand the

quoniam montes et colles, qui sunt mountains and hills to be the hostile
adversariae potestates, per powers, which have been overthrown
adventum Christi prostrati sunt. by the coming of Christ.
Basilius: Sicut autem colles BASIL; But as the hills differ from
respectu montium magnitudine mountains in respect of height, in other
differunt, in aliis sunt idem; sic et things are the same, so also the
adversae potestates proposito adverse powers agree indeed in
quidem conformes sunt, immanitate purpose, but are distinguished from one
tamen offensionum secernuntur. another in the enormity of their
offenses.
Gregorius: Vel vallis impleta GREG. Or, the valley when filled
crescit, mons autem et collis increases, but the mountains and hills
humiliatus decrescit: quia in fide when brought low decrease, because
Christi et gentilitas plenitudinem the Gentiles by faith in Christ receive
gratiae accepit, et Iudaea per fullness of grace, but the Jews by their
errorem perfidiae hoc unde tumebat sin of treachery have lost that wherein
perdidit. Humiles enim donum they boasted. For the humble receive a
accipiunt, quod a se corda gift because the hearts of the proud
superbientium repellunt. they keep afar off.
Chrysostomus in Matthaeum: Vel CHRYS. Or by these words he declares

per hoc declarat legis difficultatem the difficulties of the law to be turned
in fidei facilitatem conversam; ac si into the easiness of faith; as if he said,
dicat: non ulterius sudores et No more toils and labors await us, but
dolores imminent; sed gratia et grace and remission of sins make an
remissio peccatorum facilem viam easy way to salvation.
pariunt ad salutem.
Gregorius Nyssenus: Vel iubet GREG NYSS. Or, He orders the valleys
valles impleri, deiici vero colles et to be filled, the mountains and hills to
montes; volens ostendere quod nec be cast down, to show that the rule of
ob defectum virtutis ordo sit virtue neither fails from want of good,
concavus, nec discrepet ob nor transgresses from excess.
excessum.
Gregorius: Prava autem directa GREG. But the crooked places are
fiunt, cum malorum corda per become straight, when the hearts of the
iniustitiam detorta, ad iustitiae wicked, perverted by a course of
regulam diriguntur. Aspera autem in injustice, are directed to the rule of
vias planas immutantur, cum justice. But the rough ways are
immites atque iracundae mentes changed to smooth, when fierce and
per infusionem supernae gratiae ad savage dispositions by the influence of
lenitatem mansuetudinis redeunt. Divine grace return to gentleness and
meekness.
Chrysostomus: Deinde horum CHRYS. He then adds the cause of

subicit causam, dicens et videbit these things, saying, And all flesh shall
omnis caro salutare Dei: ostendens see, &c. showing that the virtue and
quoniam usque ad fines mundi knowledge of the Gospel shall be
diffundetur Evangelii virtus atque extended even to the end of the world,
cognitio, ex more ferino et obstinata turning mankind from savage manners
voluntate ad mansuetudinem et and perverse wills to meekness and
lenitatem humanum genus gentleness. Not only Jewish converts
convertens. Non autem solum but all mankind shall see the salvation
Iudaei et proselyti, immo tota of God.
humana natura salutare Dei videbit.
Chrysostomus: Idest, patris qui CYRIL; That is, of the Father, who sent
filium misit ut nostrum salvatorem. His Son as our Savior. But the flesh is
Caro autem praesens accipitur pro here taken for the whole man.
toto homine.
Gregorius in Evang: Vel aliter. GREG. Or else, All flesh, i.e. Every
Omnis caro, idest omnis homo, man can not see the salvation of God in
salutare Dei, videlicet Christum, in Christ in this life. The Prophet therefore
hac vita videre non potuit. Propheta stretches his eye beyond to the last day
ergo oculum ad extremum iudicii of judgment, when all men both the
diem tendit, quando hunc omnes et elect and the reprobate shall equally
electi et reprobi pariter videbunt. see Him.
Lectio 3
7 ἔλεγεν οὖν τοῖς 7. Then said he to the

ἐκπορευομένοις ὄχλοις multitude that came forth to
be baptized of him, O
βαπτισθῆναι ὑπ' αὐτοῦ, generation of vipers, who
γεννήματα ἐχιδνῶν, τίς has warned you to flee from
ὑπέδειξεν ὑμῖν φυγεῖν the wrath to come? 8. Bring
ἀπὸ τῆς μελλούσης forth therefore fruits worthy
of repentance, and begin
ὀργῆς; 8 ποιήσατε οὖν
not to say within
καρποὺς ἀξίους τῆς yourselves, We have
μετανοίας: καὶ μὴ Abraham to our father: for I
ἄρξησθε λέγειν ἐν say to you, That God is
ἑαυτοῖς, πατέρα ἔχομεν able of these stones to
raise up children to
τὸν ἀβραάμ, λέγω γὰρ Abraham. 9. And now also
ὑμῖν ὅτι δύναται ὁ θεὸς the ax is laid to the root of
ἐκ τῶν λίθων τούτων the trees: every tree
ἐγεῖραι τέκνα τῷ therefore which brings not
forth good fruit is hewn
ἀβραάμ. 9 ἤδη δὲ καὶ ἡ
down, and cast into the fire.
ἀξίνη πρὸς τὴν ῥίζαν
τῶν δένδρων κεῖται:
πᾶν οὖν δένδρον μὴ
ποιοῦν καρπὸν καλὸν
ἐκκόπτεται καὶ εἰς πῦρ
βάλλεται.
Chrysostomus: Manens aliquis in ORIGEN; No one that remains in his

pristino statu, et mores suos et old state, and forsakes not his old
consuetudinem non relinquens, habits and practices, can rightly come
nequaquam rite ad Baptismum to be baptized; whoever then wishes to
venit. Si quis ergo velit baptizari, be baptized, let him go forth. Hence
egrediatur: unde signanter dicitur et are those words significantly spoken,
dicebat ad turbas quae exibant, ut And he said to the multitude that went
baptizarentur ab ipso. Egredientibus forth to be baptized of him. To the
itaque ad lavacrum turbis, loquitur multitudes then who are going forth to
quae sequuntur; si enim iam egressi the laver of baptism, He speaks the
essent, nequaquam ad eos diceret following words, for if they had already
genimina viperarum. gone forth, He would not have said, O
generation of vipers.
Chrysostomus: Ille itaque cultor CHRYS. The dweller in the wilderness,

deserti videns omnes incolas when he saw all the people of
Palaestinae circumstantes ipsum et Palestine standing round him and
admirantes, non flectebatur pro wondering, bent not beneath the
tanta reverentia, sed insurgens in weight of such respect, but rose up
ipsos arguebat eos. Sacra autem against them and reproved them. The
Scriptura, secundum stimulantes holy Scripture often gives the names of
passiones, plerumque ferarum wild beasts to men, according to the
nomina imponit hominibus; interdum passions which excite them, calling
canes eos nominans causa them sometimes dogs because of their
procacitatis, equos ob luxum, asinos impudence, horses on account of their
propter dementiam, et leones et lust, asses for their folly, lions and
pardos causa rapacitatis et panthers for their ravening and
petulantiae, aspides causa doli, wantonness, asps for their guile,
serpentes et viperas causa veneni serpents and vipers for their poison
et calliditatis. Unde et nunc Ioannes and cunning; and so in this place John
Iudaeos audacter genimina calls the Jews a generation of vipers.
viperarum vocat.
Basilius contra Eunom: Oportet BASIL; Now it may be observed, that

autem scire, quod haec nomina the following words natus and filius are
natus et filius de animalibus spoken of animals, but genimen may
dicuntur; genimen vero potest dici be said of the fetus before it is formed
fetus antequam effingatur; fructus in the womb; the fruit of the palm trees
etiam palmarum genimina dicuntur; is also called genimina, but that word
raro autem in animalibus is very seldom used with respect to
accipiuntur, et semper in malo. animals, and when it is, always in a
bad sense.
Chrysostomus in Matthaeum: CHRYS. Now they say that the female

Ferunt autem viperam matrem viper kills the male in copulation, and
coeundo necare, cuius semen the fetus as it increases in the womb
excrescens perimit matrem; et sic kills the mother, and so comes forth
prodit in lucem scisso parentis utero, into life, bursting open the womb in
in vindictam quodammodo parentis revenge as it were of its father’s death;
genitoris; itaque parricida est proles the viper progeny therefore are
viperea. Tales erant Iudaei, qui parricides. Such also were the Jews,
patres spiritales eorum atque who killed their spiritual fathers and
doctores occidebant. Quid autem si teachers. But what if he found them
non invenit eos peccantes, sed not sinning, but beginning to be
incipientes converti? Non debebat converted? He ought not surely to
eis conviciari, sed permulcere. rebuke them, but to comfort them. We
Dicendum, quod non adhibebat answer, that he gave not heed to those
mentem his quae fiebant exterius; things which are outward, for he knew
mentis enim eorum arcana the secrets of their hearts, the Lord
cognoverat domino revelante: nimis revealing them to him; for they vaunted
enim se iactabant in progenitoribus. themselves too much in their
Hanc ergo radicem scindens forefathers. Cutting therefore at this
nominat illos genimina viperarum, root, he calls them a generation of
non quidem vituperans patriarchas, vipers, not indeed that he blamed the
aut eos viperas nominans. Patriarchs, or called them vipers.
Gregorius in Evang: Sed quia per GREG. Because the Jews hated good
hoc quod bonis invident eosque men, and persecuted them, following
persequuntur, patrum suorum the steps of their carnal parents, they
carnalium vias sequentes, quasi are by birth the poisonous sons, as it
venenati filii de veneficis parentibus were, of poisonous or sorcerous
nati sunt. Quia vero supradicta parents. But because the preceding
sententia intendit quod extremo verse declares that at the last
Christus examine ab omni carne judgment Christ shall be seen by all
videbitur, recte subditur quis ostendit flesh, it is rightly added, Who has
vobis fugere a ventura ira? Ventura warned you to flee from the wrath to
ira est animadversio ultionis come? The wrath to come being the
extremae. awarding of final punishment.
Ambrosius: Ostenditur autem his AMBROSE; We see these men

Dei miseratione infusa prudentia, ut through the compassion of God,
gerant suorum poenitentiam inspired with prudence to seek
delictorum, futuri terrorem iudicii repentance of their crimes, dreading
provida devotione metuentes: aut with wise devotion the terror of the
fortasse, iuxta quod scriptum est: judgment to come. Or perhaps,
estote prudentes sicut serpentes, according to the precept, Be you wise
ostenduntur habere prudentiam as serpents, they are shown to have a
naturalem, qui profutura videant et natural prudence, who perceive what is
sponte deposcant, sed adhuc noxia coming, and earnestly desire help,
non relinquant. though they still forsake not what is
hurtful.
Gregorius: Quia vero tunc fugere GREG. But because he cannot then
ab ira peccatorum non valet qui flee from the wrath of God, who now
nunc ad lamenta poenitentiae non has not recourse to the sorrows of
recurrit, subditur facite ergo fructus repentance, it is added, "Bring forth
dignos poenitentiae. therefore fruits worthy of repentance."
Chrysostomus: Non enim satis est CHRYS. For it is not sufficient for the
poenitentibus peccata dimittere, sed penitent to leave off his sins, he must
opus est eius fructus ferre, also bring forth the fruits of
secundum illud: declina a malo, et repentance, as it is in the Psalms,
fac bonum; sicut non sufficit ad depart from evil and do good, just as in
sanationem sagittam evellere, sed order to heal, it will not do to pluck out
oportet ulceri medicamentum the arrow only, but we must also apply
apponere. Non autem dicit fructum, a salve to the wound. But he says not
sed fructus, copiam designans. fruit, but fruits, signifying abundance.
Gregorius: Nec solum fructus GREG. He warns them that they must
poenitentiae, sed dignos bring forth not only the fruits of
poenitentiae admonet esse repentance, but fruits worthy of
faciendos. Quisquis enim illicita repentance. For he that has violated
nulla commisit, huic conceditur ut no law, to him it is permitted to use
licitis utatur; at si quis in culpam what is lawful, but if a man has fallen
lapsus est, tanto a se licita debet into sin, he ought so to cut himself off
abscindere, quanto meminit se from what is lawful, as he remembers
perpetrasse illicita. Neque enim par to have committed what is unlawful.
fructus esse boni operis debet eius For the fruit of good works ought not to
qui minus, et qui amplius deliquit: be equal in the man who has sinned
aut eius qui in nullis, et eius qui in less, anti the man who has sinned
quibusdam facinoribus cecidit. Per more, nor in him who has fallen into no
hoc ergo cuiuslibet conscientia crimes, and him who has fallen into
convenitur, ut tanto maiora quaerat some. In this way it is adapted to the
bonorum lucra per poenitentiam, conscience of each man, that they
quanto graviora sibi intulit damna should seek for so much the greater
per culpam. blessing on good works through
repentance, as they have by guilt
brought on themselves the heavier
penalties.
Maximus: Poenitentiae fructus est MAXIMUS; The fruit of repentance is

impassibilitas animae, qua plenarie an equanimity of soul, which we do not
non fruimur, dum interdum fully obtain, as long as we are at times
passionibus instigamur: nondum affected by our passions, for not as yet
enim fructus poenitentiae dignos have we performed the fruits worthy of
peregimus. Poeniteamus ergo repentance. Let us then repent truly,
veraciter, ut a passionibus expediti, that being delivered from our passions
peccatorum veniam consequamur. we may obtain the pardon of their sins.
Gregorius: Sed Iudaei de generis GREG. But the Jews glorying in their
nobilitate gloriantes, idcirco se noble birth were unwilling to
agnoscere peccatores nolebant, acknowledge themselves sinners,
quia de Abrahae stirpe because they were descended from
descenderant: quibus recte dicitur et the stock of Abraham. So then it is
lightly said, And begin not to say within
ne coeperitis dicere: patrem yourselves, we have Abraham for our
habemus Abraham. father.
Chrysostomus: Non hoc indicans CHRYS. Not meaning thereby that

quod ab Abraham naturali origine they had not descended in their natural
non descenderent; sed quia nihil course from Abraham, but that it avails
prodest ab Abraham descendisse, them nothing to have Abraham for their
nisi secundum virtutem cognationem father, unless they observed the
observent. Cognationis namque relationship in respect of virtue. For
leges consuevit Scriptura vocare Scripture is accustomed to entitle laws
non eas quae secundum naturam of relationship, such as do not exist by
consistunt, sed quae derivantur a nature, but are derived from virtue or
virtute vel vitio; quibus namque se vice. To whichever of these two a man
quisque conformem statuit, horum conforms himself, he is called its son
filius, vel frater vocatur. or brother.
Cyrillus: Quid enim confert carnalis CYRIL; For what profits the nobleness
generositas, nisi consimilibus studiis we inherit through the flesh, unless it
fulciatur? Vanum est igitur extolli de be supported by kindred feelings in
bonis praedecessoribus, et deficere us? It is folly then to boast of our
ab eorum virtutibus. worthy ancestors, and fall away from
their virtues.
Basilius: Neque enim equum BASIL; For neither does the speed of
velocem esse facit patris erga its sire make the horse swift; but as the
cursum strenuitas; sed veluti goodness of other animals is looked
ceterorum animalium probitas for in individuals, so also that is
consideratur in singulis, sic quoque reckoned to be man’s legitimate praise
laus propria viri discernitur quam which is decided by the test of his
praesentium bonorum in se present worth. For it is a disgraceful
comprobat argumentum. Turpe thing for a man to be adorned with the
namque est alienis ornari decoribus honors of another, when he has no
quem virtus propria non venustat. virtue of his own to commend him.
Gregorius Nyssenus: Sic igitur GREG. NYSS. So then having foretold

Iudaeorum promulgato exilio, the casting away of the Jews, He goes
consequenter ingerit convocationem on to allude to the calling of the
gentilium, quos lapides appellat: Gentiles, whom He calls stones.
unde sequitur dico enim vobis, quia Hence it follows, For I say to you, &c.
potest Deus de lapidibus istis
suscitare filios Abrahae.
Chrysostomus in Matthaeum: CHRYS. As if He said, Think not that if

Quasi dicat: ne putetis quod, si vos you perish the Patriarch will be
perieritis, filiis privetur patriarcha: deprived of sons, for God even from
potest enim Deus etiam ex lapidibus stones can produce men unto him, and
homines illi praebere, et ad illum prolong the line of his descendants.
perducere sanguinem: nam et ab For so has it been from the beginning,
ipso principio sic evenit: ei namque seeing that for men to be made from
quod est ex lapidibus homines fieri, stones to Abraham is but equivalent to
aequipollet exitus filii ab illo emortuo the coming forth of a son from the
utero Sarae. dead womb of Sarah.
Ambrosius: Sed licet Deus possit AMBROSE; But although God can
diversas convertere et mutare alter and change the most diverse
naturas, tamen mihi plus mysterium natures, yet in my mind a mystery is of
quam miraculum prodest. Quid enim more avail than a miracle. For what
aliud quam lapides habebantur qui else than stones were they who bowed
lapidibus serviebant, similes utique down to stones, like indeed to them
his qui fecerant eos? Prophetatur who made them. It is prophesied
igitur saxosis gentilium fides therefore that faith shall be poured into
infundenda pectoribus, et futuros the stony hearts of the Gentiles, and
per fidem Abrahae filios oraculo through faith the oracles promise that
pollicetur. Ut autem scias quia Abraham shall have sons. But that you
lapidibus comparati sunt homines, may know who are the men compared
arboribus quoque homines to stones, he has also compared men
comparavit, cum subdit iam enim to trees, adding, For now the ax is laid
securis posita est ad radicem to the root of the tree. This change of
arboris. Exempli autem ideo facta figure was made, that by means of
est mutatio, ut illo comparationis comparison might be understood to
processu quidam intelligatur homini have now commenced a more kindly
clementior iam profectus. growth of manhood.
Origenes in Lucam: Et quidem si ORIGEN; If the completion of all things

iam ingrueret consummatio et had been then already begun, and the
temporum finis instaret, nulla mihi end of time close at hand, I should
quaestio nasceretur: dicerem enim have no question but that the prophecy
propterea hoc prophetatum esse, was given, because at that time it was
quia illo tempore complebitur. Cum to be fulfilled. But now that many ages
autem tanta post saecula fluxerint have elapsed since the Spirit spoke
ex quo spiritus sanctus hoc dixit, this, I think it was prophesied to the
ego puto Israelitico populo people of Israel, because their cutting
prophetari, quod praecisio eius off was approaching. For to those that
vicina sit. His enim qui went out to him that they should be
egrediebantur ad eum ut baptized, he gave this warning among
baptizarentur, haec inter cetera others.
loquebatur.
Cyrillus: Securim ergo in praesenti CYRIL; By the ax then he declares the

nominat mortiferam iram, quae deadly wrath of God, which fell upon
divinitus irruit in Iudaeos propter the Jews on account of the impieties
exercitam impietatem in Christum. they practiced against Christ; he does
Non tamen haesisse radici securim not pronounce the ax to be yet fixed to
praenuntiat, sed ad radicem, idest the root, but that it was laid (ad
iuxta radicem positam: decisi radicem) i.e. near the root. For though
namque fuerunt rami, nec radicitus the branches were cut down, the tree
extirpata est planta; reliquiae enim itself was not yet entirely destroyed.
Israel salvae fient. For a remnant of Israel shall be saved.
Gregorius: Vel aliter. Arbor huius GREG. Or we may take it in this way;
mundi est universum genus The tree represents the whole human
humanum: securis vero est race in this world, but the ax is our
redemptor noster, qui velut ex redeemer, who by the handle and iron,
manubrio et ferro, tenetur ex as it were, is held indeed in the hand of
humanitate, sed incidit ex divinitate: man, but strikes by the power of God.
quae videlicet securis iam ad Which ax indeed is now laid at the root
radicem arboris posita est, quia etsi of the tree; for although it waits
per patientiam expectata, videtur patiently, yet it is plain what it is about
tamen quid factura est. Et to do. And we must observe that the
notandum, quod non iuxta ramos said ax is to be laid not at the
securim positam, sed ad radicem branches, but at the root. For when the
dicit: cum enim malorum filii children of the wicked are taken away,
tolluntur, quid aliud quam rami what is this but the cutting off of the
infructuosae arboris abscinduntur? branches of an unfruitful tree But when
Cum vero tota simul progenies cum the whole family together with the
parente tollitur, infructuosa arbor a parent is removed, the unfruitful tree is
radice abscissa est. Unusquisque cut off from the very root. But every
autem perversus paratam citius hardened sinner finds the fire of hell
Gehennae concremationem invenit, the quicker prepared for him, as he
qui fructum boni operis contemnit; disdains to bring forth the fruits of good
unde sequitur omnis ergo arbor works. Hence it follows, Every one
quae non facit fructum bonum then.
excidetur, et in ignem mittetur.
Chrysostomus: Eleganter dictum CHRYS. It is elegantly said, that bears

est non faciens fructum, et adicitur not fruit, and it is added, good. For
bonum: officiosum enim hoc animal God created man an animal fond of
Deus creavit, et naturalis est sibi employment, and constant activity is
exercitiorum instantia, otium vero natural to him, but idleness is
innaturale. Obest enim inertia etiam unnatural. For idleness is hurtful to
cunctis corporis membris, nulli every member of the body, but much
autem ut animae: ea namque cum more to the soul. For the soul being by
continuo sit naturaliter mobilis, otiari nature in constant motion does not
non patitur. Sicut autem otium admit of being slothful. But as idleness
malum est, ita et indecens is an evil, so also is an unworthy
exercitium. Ex eo autem quod activity. But having before spoken of
praemisit poenitentiam, praedicat repentance, he now declares that the
quod securis adiacet, non quidem ax lies near, not indeed actually
incidens, sed terrorem incutiens. cutting, but only striking terror.
Ambrosius: Faciat ergo fructum qui AMBROSE; Let him then that is able
potest gratiae, et qui debet bring forth fruit unto grace, him who
poenitentiae. Adest dominus qui ought, unto repentance. The Lord is at
fructum requirat, fecundos vivificet, hand seeking for His fruit, who shall
steriles reprehendat. cherish the fruitful, but rebuke the
barren.
Lectio 4
10 καὶ ἐπηρώτων 10. And the people asked

αὐτὸν οἱ ὄχλοι him, saying, What shall we
do then? 11. He answered
λέγοντες, τί οὖν and said to them, He that has
ποιήσωμεν; 11 two coats, let him impart to
ἀποκριθεὶς δὲ ἔλεγεν him that has none; and he
αὐτοῖς, ὁ ἔχων δύο that has meat, let him do
likewise. 12. Then came also
χιτῶνας μεταδότω τῷ
Publicans to be baptized, and
μὴ ἔχοντι, καὶ ὁ ἔχων said to him, Master, what
βρώματα ὁμοίως shall we do? 13. And he said
ποιείτω. 12 ἦλθον δὲ to them, Exact no more than
καὶ τελῶναι that which is appointed you.
14. And the soldiers likewise
βαπτισθῆναι καὶ demanded of him, saying,
εἶπαν πρὸς αὐτόν, And what shall we do? And
διδάσκαλε, τί he said to them, Do violence
ποιήσωμεν; 13 ὁ δὲ to no man, neither accuse
any falsely; and be content
εἶπεν πρὸς αὐτούς,
with your wages.
μηδὲν πλέον παρὰ τὸ
διατεταγμένον ὑμῖν
πράσσετε. 14
ἐπηρώτων δὲ αὐτὸν
καὶ στρατευόμενοι
λέγοντες, τί
ποιήσωμεν καὶ ἡμεῖς;
καὶ εἶπεν αὐτοῖς,
μηδένα διασείσητε
μηδὲ συκοφαντήσητε,
καὶ ἀρκεῖσθε τοῖς
ὀψωνίοις ὑμῶν.
Gregorius in Evang: In GREG. In the preceding words of John,

praemissis verbis Baptistae it is plain that the hearts of his hearers
Ioannis constat, quod audientium were troubled, and sought for advice
corda turbata sunt, quae consilium from him. As it is added, And they asked
quaerebant, cum subinfertur et him, saying, &c.
interrogabant eum turbae
dicentes: quid ergo faciemus?
Origenes in Lucam: Tres ordines ORIGEN; Three classes of men are

inducuntur sciscitantium Ioannem introduced as inquiring of John
super salute sua: unus quem concerning their salvation, one which the
Scriptura appellat turbas; alius Scripture calls the multitude, another to
quem publicanos nominat; tertius which it gives the name of Publicans,
qui militum appellatione censetur. and a third which is noticed by the
appellation of soldiers.
Theophylactus: Et quidem THEOPHYL. Now to the Publicans and

publicanis et militibus a malo soldiers he gives a commandment to
abstinere praecepit; turbis autem, abstain from evil, but the multitudes, as
quasi non malitiosis existentibus, not living in an evil condition, he
bonum aliquod praecepit commands to perform some good work,
observari; unde sequitur as it follows, He that has two coats, let
respondens autem dicebat illis: qui him give one.
habet duas tunicas, det non
habenti.
Gregorius: Propter hoc quod GREG. Because a coat is more

tunica plus est necessaria usui necessary for our use than a cloak, it
nostro quam pallium, ad fructum belongs to the bringing forth of fruits
dignum poenitentiae pertinet ut worthy of repentance, that we should
non solum exteriora quaecumque, divide with our neighbors not only our
sed ipsa nobis valde necessaria superfluities but those which are
dividere cum proximis debeamus; absolutely necessary to us, as our coat,
scilicet vel tunicam qua vestimur, or the meat with which we support our
vel escam qua carnaliter vivimus; bodies; and hence it follows, And he who
unde sequitur et qui habet escas, has meat, let him do likewise.
similiter faciat.
Basilius: Hic autem docemur BASIL; But we are hereby taught, that
quod ex omni eo quod affluit supra every thing we have over and above
proprii victus necessitatem, what is necessary to our daily support,
tenemur erogare illi qui non habet, we are bound to give to him who has
propter Deum, qui quaecumque nothing for God’s sake, who has given
possidemus largitus est. us liberally whatever we possess.
Gregorius: Quia enim in lege GREG. For because it was written in the
scriptum est: diliges proximum law, You shall love your neighbor as
tuum sicut teipsum, minus yourself, he is proved to love his
proximum amare convincitur qui neighbor less than himself, who does not
non cum eo in necessitate illius share with him in his distress, those
etiam ea quae sunt sibi necessaria things which are even necessary to
partitur: idcirco de dividendis cum himself. Therefore that precept is given
proximo duabus tunicis datur of dividing with one’s neighbor the two
praeceptum; quoniam si una coats, since if one is divided no one is
dividitur, nemo vestitur. Inter haec clothed. But we must remark in this, of
autem sciendum est quantum how much value are works of mercy,
misericordiae opera valeant, cum since of the works worthy of repentance
ad fructus dignos poenitentiae ipsa these are enjoined before all others.
prae ceteris praecipiuntur.
Ambrosius: Alia enim officiorum AMBROSE; For other commands of

praecepta propria sunt singulorum: duty have reference only to individuals,
misericordia communis est usus: mercy has a common application. It is
ideo commune praeceptum est therefore a common commandment to
omnibus ut conferant non habenti. all, to contribute to him that has not.
Misericordia est plenitudo virtutum. Mercy is the fullness of virtues, yet in
Misericordiae tamen ipsius pro mercy itself a proportion is observed to
possibilitate conditionis humanae meet the capacities of man’s condition,
mensura servatur, ut non sibi in that each individual is not to deprive
unusquisque totum eripiat, sed himself of all, but what he has to share it
quod habet cum paupere partiatur. with the poor.
Origenes in Lucam: ORIGEN; But this place admits of a

Profundiorem autem locus iste deeper meaning, for as we ought not to
recipit intellectum. Quomodo enim serve two masters, so neither to have
non debemus duobus servire two coats, lest one should be the
dominis, sic nec duas habere clothing of the old man, the other of the
tunicas, ne sit unum indumentum new, but we ought to cast off the old
veteris hominis et alterum novi: man, and give to him who is naked. For
sed debemus nos exuere veterem one man has one coat, another has
hominem, et ei dare qui nudus est: none at all, the strength therefore of the
alius enim habet unum, alius vero two is exactly contrary, and as it has
omnino non habet, contraria been written that we should cast all our
scilicet fortitudo; et quomodo crimes to the bottom of the sea, so ought
scriptum est ut in profundum maris we to throw from us our vices and errors,
praecipitemus nostra delicta, sic and lay them upon him who has been
proiici a nobis oportet vitia atque the cause of them.
peccata, et iacere super eum qui
eorum nobis causa extitit.
Theophylactus: Quidam autem THEOPHYL. But some one has

tunicas duas esse dixit spiritum observed that the two coats are the spirit
Scripturae et litteram. Habentem and letter of Scripture, but John advises
vero duo haec monet Ioannes ut him that has these two to instruct the
instruat ignorantem, et det ei ad ignorant, and give him at least the letter.
minus litteram.
Beda: Quantum autem Baptistae BEDE; What great virtue there was in
sermo virtutem habuerit, hinc the discourse of the Baptist is
probatur, cum et publicanos et manifested by this, that the Publicans,
milites ad consilium salutis suae nay even the soldiers, he compelled to
coegerit inquirendum; unde seek counsel of him concerning their
sequitur venerunt autem publicani salvation, as it follows, But the publicans
ut baptizarentur, et dixerunt: came.
faciemus?
magister, quid
Chrysostomus: Magna est virtutis CHRYS. Great is the force of virtue that
fortitudo, dum felicitatis viam makes the rich seek the way of salvation
requirunt ab indigo locupletes. from the poor, from him that has nothing.
Beda: Praecepit ergo eis ne ultra BEDE; He commands them therefore

praescriptum exigant; unde that they exact no more than what was
sequitur et ille dixit ad eos: nihil presented to them, as it follows, And he
amplius quam quod vobis said to them, Do no more than what is
constitutum est faciatis. Publicani appointed to you. But they are called
vero appellantur hi qui vectigalia publicans who collect the public taxes, or
publica exigunt, sive qui who are the farmers of the public
conductores sunt vectigalium fisci, revenue or public property? Those also
vel rerum publicarum; nec non et who pursue the gain of this world by
hi qui saeculi huius lucra per traffic are denoted by the same titles, all
negotia sectantur, eodem of whom, each in his own sphere, he
vocabulo censentur; quos omnes equally forbids to practice deceit, that so
pariter in suo quemque gradu ab by first keeping themselves from desiring
agenda fraude coercet; ut dum other men’s goods, they might at length
primo se ab alienorum come to share their own with their
temperarent appetitu, tandem ad neighbors. It follows, But the soldiers
propria cum proximis also asked him. In the justest manner he
communicanda pertingerent. advises them not to seek gain by falsely
Sequitur interrogabant autem eum accusing those whom they ought to
et milites, dicentes: quid faciemus benefit by their protection. Hence it
et nos? Iustissimo autem follows, And he says to them, Strike no
moderamine praemonet, ne ab eis one, (i.e. violently,) nor accuse any
calumniando praedam requirant, falsely, (i.e. by unjustly using arms,) and
quibus militando prodesse be content with your wages.
debuerant; unde sequitur et ait
illis: neminem concutiatis, scilicet
per violentiam, neque calumniam
faciatis, scilicet per fraudulentam
malitiam; et contenti estote
stipendiis vestris.
Ambrosius: Docens idcirco AMBROSE; Teaching thereby that

stipendia militiae constituta, ne wages were affixed to military duty, lest
dum sumptus quaeritur, praedo men seeking for gain should go about as
grassetur. robbers.
Gregorius Nazianzenus: GREG. NAZ. For by wages he refers to

Stipendium enim appellat the imperial pay, and the rewards
imperialem provisionem, et assigned to distinguished actions.
deputata per legem dignitatibus
munera.
Augustinus contra Faustum: AUG. For he knew that soldiers, when

Sciebat enim eos cum militarent they use their arms, are not homicides,
non esse homicidas, sed ministros but the ministers of the law; not the
legis; et non ultores iniuriarum avengers of their own injuries, but the
suarum, sed salutis publicae defenders of the public safety. Otherwise
defensores: alioquin responderet he might have answered, “Put away your
eis: arma abjicite, militiam istam arms, abandon warfare, strike no one,
deserite, neminem percutite, wound no one, destroy no one.” For
vulnerate, prosternite. Quid enim what is it that is blamed in war? Is it that
culpatur in bello? An quia men die, who some time or other must
moriuntur quandoque morituri, ut die, that the conquerors might rule in
dominentur in pace victuri? Hoc peace? To blame this is the part of timid
reprehendere timidorum est, non not religious men. The desire of injury,
religiosorum. Nocendi cupiditas, the cruelty of revenge, a savage and
ulciscendi crudelitas, implacatus pitiless disposition, the fierceness of
atque implacabilis animus, feritas rebellion, the lust of power, and such like
rebellandi, libido dominandi, et si things are the evils which are justly
qua similia, haec sunt quae in blamed in wars, which generally for the
bellis iure culpantur; quae sake of thereby bringing punishment
plerumque ut etiam inde puniantur, upon the violence of those who resist,
adversus violentiam resistentium, are undertaken and carried on by good
sive Deo, sive aliquo legitimo men either by command of God or some
imperio iubente, gerenda ipsa lawful authority, when they find
bella suscipiuntur a bonis, cum in themselves in that order of things in
eo rerum humanarum ordine which their very condition justly obliges
inveniuntur ubi eos vel iubere tale them either to command such a thing
aliquid, vel in talibus obedire iuste themselves, or to obey when others
ipse ordo constringit. command it.
Chrysostomus super Matth: CHRYS. But John’s desire when he

Volebat autem Ioannes quando spoke to the Publicans and soldiers, was
publicanis et militibus loquebatur, to bring them over to a higher wisdom,
ad aliam maiorem philosophiam for which as they were not fitted, he
ipsos traducere; sed quoniam reveals to them commoner truths, lest if
nondum erant ad illam idonei, he put forward the higher they should
minora reserat: ne si potiora pay no attention thereto, and be
proferret, nequaquam illis deprived of the others also.
intenderent, et his etiam
privarentur.
Lectio 5
15 προσδοκῶντος δὲ 15. And as the people were in

τοῦ λαοῦ καὶ expectation, and all men
mused in their hearts of John,
διαλογιζομένων whether he were the Christ, or
πάντων ἐν ταῖς not; 16. John answered,
καρδίαις αὐτῶν περὶ saying to them all, I indeed
τοῦ ἰωάννου, μήποτε baptize you with water; but one
mightier than I comes, the
αὐτὸς εἴη ὁ Χριστός,
latchet of whose shoes I am
16 ἀπεκρίνατο not worthy to unloose: he shall
λέγων πᾶσιν ὁ baptize you with the Holy
ἰωάννης, ἐγὼ μὲν Ghost and with fire. 17. Whose
ὕδατι βαπτίζω ὑμᾶς: fan is in his hand, and he will
thoroughly purge his floor, and
ἔρχεται δὲ ὁ will gather the wheat into his
ἰσχυρότερός μου, οὗ garner; but the chaff he will
οὐκ εἰμὶ ἱκανὸς burn with fire unquenchable.
λῦσαι τὸν ἱμάντα
τῶν ὑποδημάτων
αὐτοῦ: αὐτὸς ὑμᾶς
βαπτίσει ἐν
πνεύματι ἁγίῳ καὶ
πυρί: 17 οὗ τὸ πτύον
ἐν τῇ χειρὶ αὐτοῦ
διακαθᾶραι τὴν
ἅλωνα αὐτοῦ καὶ
συναγαγεῖν τὸν
σῖτον εἰς τὴν
ἀποθήκην αὐτοῦ, τὸ
δὲ ἄχυρον
κατακαύσει πυρὶ
ἀσβέστῳ.
Origenes in Lucam: Dignum ORIGEN; It was meet that more

erat ut plus Ioanni quam ceteris deference should be paid to John than to
hominibus deferretur, qui aliter other men, for he lived such as no other
quam cuncti mortales vixerat: man. Wherefore indeed most rightly did
quam ob causam diligebant they regard him with affection, only they
quidem eum iustissime, sed non kept not within due bounds; hence it is
servabant in caritate modum; said, But while the people were expecting
unde dicitur existimante autem whether he were the Christ.
populo, et cogitantibus omnibus
in cordibus suis de Ioanne, ne
forte ipse esset Christus, et
cetera.
Ambrosius: Quid autem ineptius AMBROSE; Now what could be more

quam quod is qui in alio absurd than that he who was fancied to be
aestimatur, in seipso esse non in another should not be believed in his
creditur? Quem per mulierem own person? He whom they thought to
venturum putabant, per virginem have come by a woman, is not believed to
venisse non credunt: et utique have come by a virgin; while in fact the
divini adventus signum in virginis sign of the Divine coming was placed in
partu, non in mulieris constitutum tile childbearing of a virgin, not of a
est. woman
Origenes: Habet autem ORIGEN; But love is dangerous when it is

periculum dilectio, si modum uncontrolled. For he who loves any one
transeat: debet enim qui aliquem ought to consider the nature and causes
diligit, naturam et causas of loving, and not to love more than the
considerare diligendi, et non plus object deserves. For if he pass the due
diligere quam meretur: nam measure and bounds of love, both he who
mensuram caritatis modumque si loves, and he who is loved, will be in sin.
transcenderit, et qui diligit et qui
diligitur in peccato erit.
Graecus: Unde Ioannes non fuit GREEK EX. And hence, John gloried not
gloriatus in habita opinione de in the estimation in which all held him, nor
ipso ab hominibus, nec in any way seemed to desire the
aliquatenus visus est primatum deference of others, but embraced the
appetere; sed infirmam lowest humility. Hence it follows, John
humilitatem amplexus est; unde answered.
sequitur respondit Ioannes,
dicens omnibus: ego quidem
baptizo vos in aqua.
Beda: Quomodo autem BEDE; But how could he answer them

respondit eis qui in secreto who in secret thought that he was Christ,
cordis quia Christus esset, except it was that they not only thought,
cogitabant, nisi quia non solum but also (as another Evangelist declares)
cogitabant, sed etiam, sicut alius sending Priests and Levites to him asked
Evangelista declarat, missis ad him whether he was the Christ or not?
eum sacerdotibus ac Levitis, an
esset Christus inquirebant?
Ambrosius: Vel videbat Ioannes AMBROSE; Or: John saw into the secrets
cordis occulta. Sed of the heart; but let us remember by
consideremus cuius gratia: Dei whose grace, for it is of the gift of God to
enim munus est qui revelat, non reveal things to man, not of the virtue of
virtus hominis qui divino magis man, which is assisted by the Divine
adiuvatur beneficio, quam blessing, rather than capable of perceiving
naturali cernit officio. Cito autem by any natural power of its own. But
respondens probavit non esse se quickly answering them, he proved that he
Christum, qui visibili operatur was not the Christ, for his works were by
officio: nam cum ex duabus visible operations. For as man is
naturis, idest ex anima homo compounded of two natures, i.e. soul and
subsistat et corpore, visibile per body, the visible mystery is made holy by
visibilia, invisibile per invisibile the visible, the invisible by the invisible; for
mysterium consecratur: aqua by water the body is washed, by the Spirit
enim corpus abluitur, spiritu the soul is cleansed of its stains. It is
animae delicta mundantur: licet permitted to us also in the very water to
etiam in ipso fonte sanctificatio have the sanctifying influence of the Deity
divinitatis aspiret: et ideo aliud breathed upon us. And therefore there
fuit Baptisma poenitentiae, aliud was one baptism of repentance, another
est gratiae: istud Baptisma ex of grace. The latter was by both water and
utroque, illud ex uno: opus Spirit, the former by one only; the work of
hominis est gerere poenitentiam man is to bring forth repentance for his
delictorum, Dei munus est sin, it is the gift of God to pour in the grace
gratiam implere mysterii. of His mystery. Devoid therefore of all
Declinans ergo maiestatis envy of Christ’s greatness, he declared
invidiam, non verbo sed opere not by word but by work that he was not
declaravit non esse se Christum; the Christ. Hence it follows, There comes
unde sequitur venit enim fortior after me one mightier than I. In those
me post me. In hoc quod dicit words, mightier than I, he makes no
fortior me, comparationem non comparison, for there can be none
fecit: neque enim inter Dei filium between the Son of God and man, but
et hominem ulla poterat esse because there are many mighty, no one is
comparatio; sed quia multi fortes, mightier but Christ. So far indeed was as
fortior nemo nisi Christus. he from making comparison, that he adds,
Denique fecit comparationem, eo Whose shoes latched I am not worthy to
quod addiderit cuius non sum unloose.
dignus solvere corrigiam
calceamentorum eius.
Augustinus de Cons. Evang: AUG. Matthew says, Whose shoes I am

Matthaeus quidem dicit: cuius not worthy to bear. If therefore it is worth
non sum dignus calceamenta while to understand any difference in
portare. Itaque si ad rem pertinet these expressions, we can only suppose
aliud intelligere in eo quod that John said one at one time, another at
dictum est: calceamenta portare, another, or both together, To bear his
et corrigiam calceamentorum shoes, and to loose the latchet of his
solvere, ut unus Evangelistarum shoes, so that though one Evangelist may
hoc, alii aliud dicerent, omnes have related this, the others that, yet all
verum narraverunt: si autem nihil have related the truth. But if John
intendit Ioannes, cum de intended no more when he spoke of the
calceamentis domini diceret, nisi shoes of our Lord but His excellence and
excellentiam eius et humilitatem his own humility, whether he said loosing
suam; quodlibet horum dixerit, the latchet of the shoes, or bearing them,
sive de solvenda they have still kept the same sense who
calceamentorum corrigia, sive de by the mention of shoes have in their own
portandis calceamentis, eamdem words expressed the same signification of
tamen sententiam tenuit quisquis humility.
etiam verbis suis per
calceamentorum memoriam,
eamdem significationem
humilitatis expressit.
Ambrosius: Per hoc etiam quod AMBROSE; By the words, Whose shoes I
dicit: cuius non sum dignus am not worthy to bear, he shows that the
calceamenta portare, grace of preaching the Gospel was
evangelicae praedicationis conferred upon the Apostles, who were
ostendit in apostolos gratiam shod for the Gospel. He seems however
esse collatam, qui sunt calceati to say it, because John frequently
in Evangelium. Videtur tamen represented the Jewish people.
ideo hoc dicere quod plerumque
Ioannes personam accipit populi
Iudaeorum.
Gregorius in Evang: Sed et GREG. But John denounces himself as

Ioannes se indignum esse ad unworthy to loose the latchet of Christ’s
solvendum corrigiam shoes: as if he openly said, I am not able
calceamenti eius denuntiat; ac si to disclose the footsteps of my Redeemer,
aperte dicat: ego redemptoris who do not presume unworthily to take
vestigia denudare non valeo, qui unto myself the name of bridegroom, for it
sponsi nomen mihi immeritus was an ancient custom that when a man
non usurpo. Mos enim apud refused to take to wife her whom he
veteres fuit ut si quis eam quae ought, whoever should come to her
sibi competeret, accipere nollet betrothed by right of kin, was to loose his
uxorem, ille ei calceamentum shoe. Or because shoes are made from
solveret qui ad hanc sponsus the skins of dead animals, our Lord being
iure propinquitatis veniret. Vel made flesh appeared as it were with
quia calceamenta ex mortuis shoes, as taking upon Himself the carcass
animalibus fiunt, incarnatus of our corruption. The latchet of the shoe
dominus quasi calceatus is the connection of the mystery. John
apparuit, qui morticina nostrae therefore can not loose the latchet of the
corruptionis assumpsit. Corrigia shoe, because neither is he able to
ergo calceamenti est ligatura fathom the mystery of the Incarnation,
mysterii. Ioannes itaque solvere though he acknowledged it by the Spirit of
corrigiam calceamenti eius non prophecy.
valet: quia incarnationis
mysterium nec ipse investigare
sufficit qui hanc per prophetiae
spiritum agnovit.
Chrysostomus in Matthaeum: CHRYS. And having said that his own

Et quia dixerat quod suum baptism was only with water, he next
Baptisma nil plus haberet quam shows the excellence of that baptism
aquam, consequenter ostendit which was brought by Christ, adding, He
excellentiam exhibiti per shall baptize you with the Holy Spirit, and
Christum Baptismatis, cum fire, signifying by the very metaphor which
subdit ipse vos baptizabit in he uses the abundance of grace. For he
spiritu sancto et igni: per ipsam says not, “ He shall give you the Holy
dicti metaphoram ostendens Spirit,” but He shall baptize you. And
abundantiam gratiae: non enim again, by the addition of fire, he shows the
ait: dabit vobis spiritum sanctum, power of grace. And as Christ calls the
sed baptizabit: ac rursus per id grace of the Spirit, water, meaning by
quod de igne subicit, ostendit water the purity resulting from it, and the
virtutem gratiae; et sicut Christus abundant consolation which is brought to
aquam vocat spiritus gratiam, minds which are capable of receiving Him;
ostendens per vocabulum aquae, so also John, by the word fire, expresses
nitorem qui contingit ex ea, et the fervor and uprightness of grace, as
consolationem immensam quae well as the consuming of sins.
mentibus capacibus illius
ingeritur; sic et Ioannes per ignis
vocabulum exprimit fervorem et
rectitudinem gratiae, necnon et
peccatorum consumptionem.
Beda: Potest et spiritus sanctus BEDE; The Holy Spirit also may be
nomine ignis significatus intelligi: understood by the word fire, for He kindles
quia incendit per amorem, et per with love and enlightens with wisdom the
sapientiam corda quae replet, hearts which He fills. Hence also the
illuminat: unde et apostoli Apostles received the baptism of the Spirit
Baptisma spiritus in ignis visione in the appearance of fire. There are some
percipiunt. Sunt qui ita exponunt, who explain it, that now we are baptized
quod in praesenti in spiritu, et in with the Spirit, hereafter we shall be with
futuro baptizaremur in igne; ut fire, that as in truth we are now born again
videlicet, sicut in remissionem to the remission of our sins by water and
omnium peccatorum ex aqua et the Spirit, so then we shall be cleansed
spiritu renascimur; ita et tunc de from certain lighter sins by the baptism of
levibus quibusdam peccatis purifying fire.
Purgatorii ignis ante ultimum
iudicium Baptismate
permundemur.
Origenes in Lucam: Et ORIGEN; And as John was waiting by the

quomodo Ioannes iuxta river Jordan for those who came to his
Iordanem fluvium venientes ad baptism, and some he drove away,
Baptismum praestolabatur, et saying, Generation of vipers, but those
alios abigebat, dicens: generatio who confessed their sins he received, so
viperarum, eos vero qui shall the Lord Jesus stand in the fiery
confitebantur peccata, stream with the flaming sword, that
suscipiebat, sic stabit in igneo whoever after the close of this life desires
flumine dominus Iesus iuxta to pass over to Paradise and needs
flammeam rhomphaeam; ut purification, He may baptize him with this
quicumque post exitum vitae laver, and pass him over to paradise, but
huius ad Paradisum transire whoso has not the seal of the former
desiderat, et purgatione indiget, baptisms, him He shall not baptize with
hoc eum amne baptizet, et ad the laver of fire.
Paradisum transmittat: eum vero
qui non habet signum priorum
Baptismatum, lavacro igneo non
baptizet.
Basilius: Non autem propter hoc BASIL; But because he says, He shall
quod dicit baptizabit vos in spiritu baptize you with the Holy Spirit, let no one
sancto, integrum quis esse admit that baptism to be valid in which the
Baptisma fatebitur in quo nomen name of His Spirit only has been invoked,
solius spiritus invocatum est: for we must ever keep undiminished that
oportet enim semper illibatam tradition which has’ been sealed to us in
manere assignatam traditionem quickening grace. To add or take away
in vivificante gratia: nam addere ought thereof excludes from eternal life.
vel minuere quicquam excludit a
vita perpetua: sicut enim
credimus, sic et Baptisma
suscipimus in nomine patris et
filii et spiritus sancti.
Graecus: Per hoc ergo quod GREEK EX. By these words then, He
dicit baptizabit in spiritu sancto, shall baptize with the Holy Spirit, He
ostendit abundantiam gratiae et signifies the abundance of His grace, the
beneficii copiam. Ne autem aliqui plenteousness of His mercy; but lest any
putent quod dona largiri et should suppose that while to bestow
potestas et voluntas est creatori: abundantly is both in the power and will of
punire vero inobedientes nullam the Creator, He will have no occasion to
sibi fore causam; ob hoc subdit punish the disobedient, he adds, whose
cuius ventilabrum in manu eius: fan is in his hand, showing that He is not
ostendens quod non solum only the rewarder of the righteous, but the
munificus est dignis, sed etiam avenger of them that speak lies. But the
praevaricationum ultor. fan expresses the promptitude of His
Ventilabrum autem judgment. For not with the process of
promptitudinem iudicii exprimit: passing sentence on trial, but in an instant
non enim cum induciis, sed in and without any interval he separates
instanti et absque quolibet those that are to be condemned from the
intervallo separat damnandos a company of those that are to be saved.
collegio salvandorum.
Cyrillus: Per hoc autem quod CYRIL; By the following words, And he
subdit et permundabit aream shall thoroughly purge his floor, the
suam, designat Baptista Baptist signifies that the Church belongs
Ecclesiam pertinere ad Christum, to Christ as her Lord.
quasi ad dominum.
Beda: Per aream enim praesens BEDE; For by the floor is represented the
Ecclesia figuratur, in qua multi present Church, in which many are called
sunt vocati, pauci vero electi; but few are chosen. The purging of which
cuius areae purgatio et nunc floor is even now carried on individually,
viritim geritur, cum quisque when every perverse offender is either
perversus vel ob manifesta cast out of the Church for his open sins,
peccata de Ecclesia, sacerdotali (by the hands of the Priesthood,) or for his
castigatione, eicitur, vel ob secret sins is after death condemned by
occulta post mortem divina Divine judgment. And at the end of the
districtione damnatur. Et world it will be accomplished universally,
universaliter in fine perficietur, when the Son of Man shall send His
quando mittet filius hominis angels, and they shall gather out of His
Angelos suos, et colligent de kingdom every thing that has offended.
regno eius omnia scandala.
Ambrosius: Ventilabri ergo AMBROSE; By the sign of a fan then the

indicio, discriminandorum Lord is declared to possess the power of
dominus declaratur ius habere discerning merits, since when the corn is
meritorum, eo quod dum winnowed in the threshing floor, the full
frumenta ventilantur in area, ears are separated from the empty by the
plena a vacuis velut quodam trial of the wind blowing them. Hence it
aurae spirantis examine follows, And be shall gather the wheat into
separantur; unde sequitur et his barn. By this comparison, the Lord
congregabit triticum in horreum shows that on the day of judgment He will
suum; paleas autem comburet discern the solid merits and fruits of virtue
igne inextinguibili. Per hanc from the unfruitful lightness of empty
comparationem dominus ostendit boasting and vain deeds, about to place
quod iudicii die solida merita the men of more perfect righteousness in
fructusque virtutis ab inanis His heavenly mansion. For that is indeed
iactantiae, exiliumque factorum the more perfect fruit which was thought
infructuosa levitate discernat, worthy to be like to Him who fell as a grain
perfectioris meriti viros locaturus of wheat, that He might bring forth fruit in
in mansione caelesti. Ipse enim abundance.
perfectior fructus est qui meruit
eius esse conformis qui sicut
granum tritici excidit, ut plurimos
fructus afferret.
Cyrillus: At paleae lentos et CYRIL; But the chaff signifies the trifling
inanes signant, et quolibet vento and empty blown about and liable to be
peccati ventilatos et volubiles. carried away by every blast of sin.
Basilius: Conferunt autem his BASIL; But they are mixed up with those
qui digni sunt regno caelorum who are worthy of the kingdom of heaven,
velut palea tritico; non tamen as the chaff with the wheat. This is not
intuitu divinae caritatis et however from consideration of their love
proximorum hoc faciunt, sive of God and their neighbor, nor from their
spiritualibus donis, sive spiritual gifts or temporal blessings.
corporalibus beneficiis.
Origenes in Lucam: Vel quia ORIGEN; Or, because without the wind
absque vento non possunt the wheat and chaff cannot be separated,
triticum et paleae separari; ideo therefore He has the fan in His hand,
habet ventilabrum in manu sua; which shows some to be chaff, some
quod alios paleas, alios triticum wheat; for when you were as the light
esse demonstrat. Cum enim chaff, (i.e. unbelieving,) temptation
esses palea levis, idest showed you to be what you knew not; but
incredulus, ostendit te esse when you shall bravely endure temptation,
tentatio quod latebas. Cum the temptation will not make you faithful
autem fortiter tentamenta and enduring, but it will bring to light the
toleraveris, non te faciet fidelem virtue which was hid in you.
tentatio atque patientem; sed
virtutem, quae in te latebat,
profert in medium.
Gregorius Nyssenus: Expedit GREG NYSS. But it is well to know, that

autem scire, quod nec bona the treasure which according to the
quae per repromissiones promises are laid up for those who live
reposita sunt honeste viventibus, honestly, are such as the words of man
talia sunt ut verbo valeant cannot express, as eye has not seen, nor
explicari: quia nec oculus vidit, the ear heard, nor has it entered into the
nec auris audivit, nec in cor heart of man to conceive. And the
hominis ascenderunt: nec punishments which await sinners bear no
peccatorum poenae ad aliquid proportion to any of those things which
eorum quae in praesenti sensum now affect the senses. And although
afficiunt, proportionem habent: et some of those punishments are called by
quamvis aliquae illarum our names, yet their difference is very
poenarum per nostra nominentur great. For when you hear of fire, you are
vocabula, differt tamen non taught to understand something else from
modicum: cum enim audis the expression which follows, that is not
ignem, aliud quiddam conicere quenched, beyond what comes into the
doceris ex eo quod additur idea of other fire.
inextinguibili, quod in istum
ignem non cadit.
Gregorius Moralium: Miro modo GREG The fire of hell is here wonderfully
expressus est ignis Gehennae: expressed, for our earthly fire is kept up
ignis namque noster corporeus by heaping wood upon it, and cannot live
per congesta ligna nutritur, nec unless supplied with fuel, but on the
valet nisi fotus subsistere; at contrary the fire of hell, though a bodily
contra Gehennae ignis, cum sit fire, and burning bodily the wicked who
corporeus, et in se missos are put into it, is not kept up by wood, but
reprobos corporaliter exurat, once made remains unquenchable.
lignis non nutritur, sed creatus
semel inextinguibilis durat.
Lectio 6
18 πολλὰ μὲν οὖν καὶ 18. And many other things

ἕτερα παρακαλῶν in his exhortation
preached he to the people.
εὐηγγελίζετο τὸν λαόν: 19. But Herod the tetrarch,
19 ὁ δὲ ἡρῴδης ὁ being reproved by him for
τετραάρχης, Herodias his brother
ἐλεγχόμενος ὑπ' αὐτοῦ Philip’s wife, and for all the
evils which Herod had
περὶ ἡρῳδιάδος τῆς
done, 20. Added yet this
γυναικὸς τοῦ ἀδελφοῦ above all, that he shut up
αὐτοῦ καὶ περὶ πάντων John in prison.
ὧν ἐποίησεν πονηρῶν ὁ
ἡρῴδης, 20 προσέθηκεν
καὶ τοῦτο ἐπὶ πᾶσιν [καὶ]
κατέκλεισεν τὸν
ἰωάννην ἐν φυλακῇ.
Origenes in Lucam: Annuntiaverat ORIGEN; John having announced the

Ioannes Christum, Baptismum coming of Christ, was preaching the
spiritus sancti praedicabat, et cetera baptism of the Holy Spirit, and the
quae Evangelii tradit historia: other things which the Gospel history
exceptis ergo his alia annuntiasse has handed down to us. But besides
monstratur in eo quod dicitur multa these he is declared to have
quidem et alia exhortans announced others in the following
evangelizabat populo. words, And many other things in his
exhortation preached he to the
people.
Theophylactus: Exhortatio enim eius THEOPHYL. For his exhortation was

erat bona doctrina; et ideo the telling of good things, and
convenienter Evangelium dicitur. therefore is fitly called the Gospel.
Origenes: Et quomodo in Evangelio ORIGEN; And as in the Gospel
secundum Ioannem de Christo according to St. John it is related of
refertur, quia multa et alia locutus est, Christ that He spoke many other
sic et in praesenti loco intellige quod things, so also in this place we must
Lucas hic dixit, quoniam maiora understand Luke to say the same of
quaedam a Ioanne annuntiabantur John the Baptist, since certain things
quam ut deberent litteris credi. are announced by John too great to
Miramur autem Ioannem, quo inter be entrusted to writing. But we marvel
natos mulierum maior nemo fuerit, at John, because among them that
quod in tantam opinionem meritis are born of women there was not a
virtutis ascenderit ut a plerisque greater than he, for by his good deeds
Christus putaretur; sed illud multo he had been exalted to so high a
mirabilius, quod non timuit Herodem, fame for virtue, that by many he was
non formidavit interitum; unde supposed to be Christ. But what is
sequitur Herodes autem tetrarcha much more marvelous he feared not
cum corriperetur ab illo, et cetera. Herod, nor dreaded death, as it
follows, But Herod the tetrarch being
reproved by him.
Eusebius Eccles. Hist: Dicitur EUSEBIUS. He is called the tetrarch,

autem tetrarcha ad differentiam to distinguish him from the other
alterius Herodis, quo regnante natus Herod, in whose reign Christ was
est Christus: erat enim ille rex, hic born, and who was king, but this
autem tetrarcha. Erat autem illi Herod was tetrarch. Now his wife was
coniux Aretae regis Arabum filia, the daughter of Aretas, king of Arabia,
quam, cum coniux esset fratris sui but he had sacrilegiously married his
Philippi, more sacrilego duxit, brother Philip’s wife, though she had
quamvis prolem haberet a fratre: his offspring by his brother. For those
enim solum licebat hoc agere quorum only were allowed to do this whose
fratres sine prole vitam compleverant. brothers died without issue. For this
Super hoc Herodem reprehenderat the Baptist had censured Herod. First
Baptista. Primo quidem diligenter indeed he heard him attentively, for he
eius audiebat sermones, cum sciret knew that his words were weighty and
eos ponderosos, et consolatione full of consolation, but the desire of
plenos; sed Herodiadis Herodius compelled him to despise
concupiscentia cogebat eum the words of John, and he then thrust
aspernari verba Ioannis: unde et eum him into prison. And so it follows, And
detrudit in carcerem; et hoc est quod he added this a above all, that he shut
dicitur adiecit et hoc super omnia, et up John in prison.
inclusit Ioannem in carcere.
Beda: Non autem his diebus captus BEDE; But John was not imprisoned
est Ioannes, sed, iuxta Evangelium in those days. According to St. John’s
Ioannis, post aliqua gesta signa a Gospel it was not till after some
domino, et post eius Baptismum miracles had been performed by our
diffamatum. Sed a Luca propter Lord, and after His baptism had been
exaggerandam malitiam Herodis noised abroad but according to Luke
praeoccupatum est: qui cum videret he had been seized beforehand by
ad praedicationem Ioannis multos the redoubled malice of Herod, who,
confluere, milites credere, publicanos when he saw so man flock to the
poenitere, totum vulgus Baptisma preaching of John, and the soldiers
suscipere, ipse e converso non believing, the publicans repenting,
solum Ioannem contemnit, sed and whole multitudes receiving
vinculat et occidit. baptism on the contrary not only
despised John, but having put him in
prison, slew him.
Glossa: Ante etiam quam Lucas GLOSS. For before that Luke relates
aliquid narret de actibus Iesu, dicit any of the acts of Jesus, he says that
Ioannem ab Herode captum; ut John was taken by Herod, to show
ostendat se solummodo ea domini that he alone was in an especial
facta praecipue descripturum quae manner going to describe those of our
eo anno gesta sunt quo Ioannes Lord’s acts, which were performed
captus est vel punitus. since the year in which John was
taken or put to death.
Lectio 7
21 ἐγένετο δὲ ἐν τῷ 21. Now when all the people

βαπτισθῆναι ἅπαντα were baptized, it came to
pass, that Jesus also being
τὸν λαὸν καὶ Ἰησοῦ baptized, and praying, the
βαπτισθέντος καὶ heaven was opened, 22.
προσευχομένου And the Holy Ghost
ἀνεῳχθῆναι τὸν descended in a bodily shape
like a dove upon him, and a
οὐρανὸν 22 καὶ
voice came from heaven,
καταβῆναι τὸ πνεῦμα which said, You are my
τὸ ἅγιον σωματικῷ beloved Son; in you I am
εἴδει ὡς περιστερὰν ἐπ' well pleased.
αὐτόν, καὶ φωνὴν ἐξ
οὐρανοῦ γενέσθαι, σὺ
εἶ ὁ υἱός μου ὁ
ἀγαπητός, ἐν σοὶ
εὐδόκησα.
Ambrosius: Pulchre in his quae a AMBROSE; In a matter which has been

ceteris dicta sunt, Lucas related by others Luke has rightly given
compendium sumpsit. Et us only a summary, and has left more to
intelligendum magis quod a Ioanne be understood than expressed in the
dominus baptizatus est, quam fact, that our Lord was baptized by
expressum reliquit; unde dicitur John. As it is said, Now when all were
factum est autem, cum baptizaretur baptized, it came to pass. Our Lord was
omnis populus, et Iesu baptizato et baptized not that He might be cleansed
orante, apertum est caelum. by the waters but to cleanse them, that
Baptizatus est autem dominus, non being purified by the flesh of Christ who
mundari volens, sed mundare knew no sin, they might possess the
aquas; ut ablutae per carnem power of baptism.
Christi, qui peccatum non cognovit,
Baptismatis ius haberent.
Gregorius Nazianzenus: Accedit GREG. NAZ. Christ comes also to

etiam Christus ad Baptismum, baptism perhaps to sanctify baptism,
forsan sanctificaturus Baptistam; but doubtless to bury the old Adam in
quod autem nulli dubium est, ut water.
totum veteranum Adam immergat
aquae.
Ambrosius: Quae etiam sit AMBROSE; But the cause of our Lord’s
dominici causa Baptismatis, baptism He Himself declares when He
dominus ipse declarat, dicens: sic says, Thus it becomes us to fulfill all
decet implere omnem iustitiam. righteousness. But what is
Quae est ergo iustitia, nisi quia righteousness, except that what you
quod alterum tibi facere velis, prior would have another do to you, you
ipse incipias, et tuo alios horteris should first begin yourself, and so by
exemplo? Nemo igitur refugiat your example encourage others? Let
lavacrum gratiae, quando Christus none then avoid the laver of grace,
lavacrum poenitentiae non refugit. since Christ avoided not the laver of
repentance.
Chrysostomus: Fuerat autem CHRYS. Now there was a Jewish

Baptisma Iudaicum quod sordes baptism which removed the pollutions of
carnis amovebat, non conscientiae the flesh, not the guilt of the conscience;
crimina; nostrum autem Baptisma but our baptism parts us from sin,
separat a peccatis, lavat animam, washes the soul, and gives us largely
et spiritus copiam elargitur. the outpouring of the Spirit. But John’s
Baptisma vero Ioannis Iudaico baptism was more excellent than the
praestantius fuit: neque enim ad Jewish; for it did not bring men to the
observantiam corporalium observance of bodily purifications, but
mundificationum inducebat, sed taught them to turn from sin to virtue.
monebat a vitio in virtutem converti: But it was inferior to our baptism, in that
nostro vero Baptismate minus, eo it conveyed not the Holy Spirit, nor
quod nec spiritum sanctum showed forth the remission which is by
administrabat, nec remissionem grace, for there was a certain end as it
quae per gratiam sit exhibebat; were of each baptism. But neither by
cum quasi finis quidam esset the Jewish nor our own baptism was
utrorumque Baptismatum. Sed Christ baptized, for He needed not the
neque Iudaico Baptismate, nec pardon of sins, nor was that flesh
nostro baptizatus est Christus: quia destitute of the Holy Spirit which from
nec indulgentia peccatorum the very beginning was conceived by
egebat, nec illa caro expers erat the Holy Spirit; He was baptized by the
spiritus sancti quae per spiritum baptism of John, that from the very
sanctum ab ipso principio concepta nature of the baptism, you might know
est. Sed baptizatus est Ioannis that He was not baptized because He
Baptismate, ut ex ipsa natura needed the gift of the Spirit. But he
Baptismatis scias quia neque says, fitting baptized and praying, that
causa peccati, neque propter you might consider how fitting to one
indigentiam doni baptizatus est. who has received baptism is constant
Dicit autem baptizato et orante, ut prayer.
perpendas quod, suscepto
Baptismate, opportuna sit iugis
oratio.
Beda: Quia etsi peccata sunt BEDE; Because though all sins are
omnia in Baptismo laxata, non forgiven in baptism, not as yet is the
adhuc terrenae carnis est fragilitas weakness of this fleshly substance
solidata: nam quasi transito mari made strong. For we rejoice at the
rubro gratulamur submersos overwhelming of the Egyptians having
Aegyptios; sed in deserto now crossed the Red sea, but in the
mundanae conversationis hostes wilderness of worldly living there meet
concurrunt alii, qui duce Christi us other foes, who, the grace of Christ
gratia nostro sudore vincantur, directing us, may by our exertions be
donec perveniamus ad patriam. subdued until we come to our own
country.
Chrysostomus: Dicit autem CHRYS. But he says, The heavens

apertum est caelum, tamquam opened, as if till then they had been
hactenus reclusum fuisset. Iam shut. But now the higher and the lower
autem ovili superno et infimo in sheep-fold being brought into one, and
unum redacto, et uno existente there being one Shepherd of the sheep,
ovium pastore, caelum patuit, et the heavens opened, and man was
homo terricola aggregatus est incorporated a fellow citizen with the
Angelis. Angels.
Beda: Non enim ei caelum tunc BEDE; For not then were the heavens
apertum est cuius oculi interiora opened to Him whose eyes scanned the
cernebant; sed virtus ibi innermost parts of the heaven, but
Baptismatis ostenditur, de quo therein is shown the virtue of baptism,
quisque cum egreditur, regni that when a man comes forth from it the
caelestis ei ianua aperitur, dumque gates of the heavenly kingdom are
caro innoxia frigentibus tangitur opened to him, and while his flesh is
aquis, opposita quondam noxiis bathed unharmed in the cold waters,
rhomphaea extinguitur ignea. which formerly dreaded their hurtful
touch, the flaming sword is
extinguished.
Chrysostomus: Descendit etiam CHRYS. The Holy Spirit descended also
spiritus sanctus ad Christum upon Christ as upon the Founder of our
tamquam ad generis nostri race, that He might be in Christ first of
principium, ut in Christo sit primo, all who received Him not for Himself,
qui non sibi, sed nobis potius illum but rather for us. Hence it follows: And
suscepit: unde sequitur et the Holy Spirit descended. Let not any
descendit spiritus sanctus corporali one imagine that He received Him
specie, sicut columba, in ipsum. because He had Him not. For He as
Non existimet aliquis quod cum God sent Him from above, and as man
non habuit eum, suscepit ipsum: received Him below. Therefore from
ipse namque illum desursum Him the Spirit fled down to Him, i.e.
tamquam Deus mittebat; at idem ut from His deity to His humanity.
homo recipiebat inferius. Igitur ex
eo devolavit in eum, ex ipsius
deitate ad eius humanitatem.
Augustinus de Trin: AUG. But it is most strange that He

Absurdissimum autem est, cum should receive the Spirit when he was
iam triginta annorum esset, thirty years old. But as without sin He
accepisse spiritum sanctum: sed came to baptism, so not without the
venit ad Baptismum sicut sine Holy Spirit. For if it was written of John,
peccato, ita non sine spiritu sancto. He shall be filled with the Spirit from his
Si enim de Ioanne scriptum est: mother’s womb, what must we believe
spiritus sancto replebitur ab utero of the man Christ, the very conception
matris suae, quid de homine of whose flesh was not carnal but
Christo credendum est, cuius spiritual. Therefore He condescended
carnis ipsa conceptio non carnalis, now to prefigure His body, i.e. the
sed spiritualis fuit? Nunc ergo Church, in which the baptized especially
corpus suum, idest Ecclesiam, receive the Holy Spirit.
praefigurare dignatus est, in qua
baptizati praecipue accipiunt
spiritum sanctum.
Chrysostomus: Redolebat illud CHRYS. That baptism savored partly of

Baptisma aliquid vetustatis, et antiquity, partly of novelty. For that he
partim sapiebat novitatem: quod should receive baptism from a Prophet
enim Baptisma susciperet a showed antiquity, but the Spirit’s
propheta, ostendebat aliquid descent denoted something new.
vetustatis: quod autem spiritus
descenderit, novum aliquid
designabat.
Ambrosius: Merito autem spiritus AMBROSE; Now the Spirit rightly

se in corpore demonstravit, showed Himself in the form of a dove,
quoniam divinitatis substantia non for He is not seen in His divine
videtur. Advertamus mysterium substance. Let us consider the mystery
quare sicut columba: simplicitatem why like a dove? Because the grace of
enim lavacri requirit gratia: baptism requires innocence, that we
quoniam in typo veteri columba should be innocent as doves. The grace
quondam ad illam arcam, quae of baptism requires peace, which under
sola fuit diluvii immunis, reversa the emblem of an olive branch the dove
est. once brought to that ark which alone
escaped the deluge.
Chrysostomus: Vel nunc ut CHRYS. Or to show the meekness of

mansuetudinem magistri declaret, the Lord, the Spirit now appears in the
in specie columbina apparet; in form of a dove, but at Pentecost like
Pentecoste autem quemadmodum fire, to signify punishment. For when He
ignis, ut ostendat poenam. Cum was about to pardon offenses,
enim oportebat delictis ignoscere, gentleness was necessary; but having
mansuetudo necessaria erat; sed obtained grace, there remains for us the
ut adepti sumus gratiam, restat time of trial and judgment.
examinis et iudicii tempus.
Cyprianus de Simpl. Praelat: Est CYPRIAN; Now the dove is a harmless

autem columba simplex et laetum and pleasant creature, with no
animal, non felle amarum, non bitterness of gall, no fierceness of bite,
moribus saevum, non ungulae no violence of rending talons; they love
laceratione violentum; hospitia the abodes of men, consort within one
humana deligere, unius domus home, when they have young nurturing
nosse consortium; cum generant them together, when they fly abroad,
filios simul sedere; cum commeant, hanging side by side upon the wing,
volatu invicem cohaerere; leading their life in mutual intercourse,
conversatione communi vitam giving with their bills a sign of their
suam degere; oris osculo peaceful harmony, and fulfilling a law of
concordiam pacis agnoscere; unanimity in every way.
legem circa omnia unanimitatis
implere.
Chrysostomus: Et quidem CHRYS. Christ indeed had already

Christus in ortu suo per plurima se manifested Himself at His birth by many
manifestaverat oracula: verum quia oracles, but because men would not
noluerunt advertere, cum medio consult them, He who had in the mean
latuerit tempore, rursum se ab alio time remained secret, again more
clariore patefecit principio. Non clearly revealed Himself in a second
stella, sed desuper indicabat pater birth. For formerly a star in the heavens,
in undis Iordanis, et spiritus now the Father at the waves of Jordan
devolabat protrahens illam vocem declared Him, and as the Spirit
super verticem eius qui descended upon Him, pouring forth that
baptizabatur; unde sequitur et vox voice over the head of Him who was
de caelo facta est: tu es filius meus baptized, as it follows, And a voice
dilectus, in te complacui mihi. came from heaven, You are my beloved
Son.
Ambrosius: Vidimus spiritum, sed AMBROSE; We have seen the Spirit,
in specie corporali; et patrem quem but in a bodily shape, and the Father
videre non possumus, audiamus: whom we cannot see we may hear. He
invisibilis enim est pater, sed et is invisible because He is the Father,
filius invisibilis secundum the Son also is invisible in His divinity,
divinitatem: sed demonstrare se but He wished to manifest Himself in the
voluit in corpore: et quia pater body. And because the Father did not
corpus non gerebat, ideo probare take the body, He wished therefore to
voluit nobis in filio sese prove to us that He was present in the
praesentem, dicens tu es filius Son, by saying, You are my Son.
meus.
Athanasius de Syn. Nyc: Sacra ATHAN. The holy Scriptures by the

quidem Scriptura ex nomine filii name of Son set forth two meanings;
duplicem intellectum ostendit; one similar to that spoken of in the
unum quidem, ut in Evangelio Gospel, He gave to them power that
Ioannis dicitur: dedit eis potestatem they should become the sons of God;
ut fiant filii Dei; alterum autem another according to which Isaac is the
intellectum, iuxta quem Isaac est son of Abraham. Christ is not then
filius Abrahae. Christus ergo non simply called a Son of God, but the
simpliciter dicitur Dei filius, sed article is prefixed, that we should
cum articuli additione, ut understand that He alone is really and
comprehendamus quoniam ipse by nature the Son; and hence He is said
solus est qui revera et secundum to be the Only begotten. For if according
naturam est filius; quamobrem et to the madness of Arius He is called
unigenitus dicitur: nam si Son, as they are called who obtain the
secundum insaniam Arii dicitur name through grace, He will seem in no
filius, sicut qui hoc nomen per way to differ from us. It remains
gratiam assequuntur; in nullo a therefore that in another respect we
nobis differre videbitur. Restat must confess Christ to be the Son of
ergo, secundum alium intellectum, God, even as Isaac is acknowledged to
fatendum esse Christum filium Dei, be the son of Abraham. For that which
secundum quem Isaac filius is naturally begotten of another, and
Abrahae esse cognoscitur: quod takes not its origin from any thing
enim ab alio naturaliter gignitur, besides nature, accounts a son. But it is
non autem ab extrinseco sumit said, Was then the birth of the Son with
exordium, filium natura recenset. suffering as of a man? By no means.
Sed dicitur: numquid ut hominis est God since He cannot be divided is
passibilis nativitas filii? Minime; sed without suffering the Father of the Son.
Deus cum sit indivisibilis, Hence He is called the Word of the
impassibiliter pater est filii: unde Father, because neither is the word of
verbum patris dicitur: quia nec man even produced with suffering and
ipsum verbum humanum since God is by nature one, He is the
passibiliter producitur; et cum Father of one only Son, and therefore it
simplex sit natura divina, unius is added, Beloved.
solius filii pater est; et propter hoc
additur dilectus.
Chrysostomus: Cum enim quis For when a man has only one son, he
unum solum possidet filium, loves him very much, but if he becomes
maxime diligit; si vero pater factus father of many, his affection is divided
sit plurium, dispertitus affectus by being distributed.
remittitur.
AthanasiusCum autem antea ATHAN. But as the prophet had before

propheta protulerit Dei promissa announced the promise of God, saying,
dicentis: mittam Christum filium I will send Christ my son, that promise
meum, nunc apud Iordanem, quasi being now as it were accomplished at
consummato promisso, decenter Jordan, He rightly adds, In you I am well
subiungit in te complacui mihi. pleased.
Beda: Ac si dicat: in te placitum BEDE; As if He said, In You have I

meum constitui, idest hoc per te appointed My good pleasure, i.e. to
gerere quod mihi placet. carry on by You what seems good to
Me.
Gregorius super Ezech: Vel aliter. GREG. Or else, Every one who by
Omnis qui poenitendo corrigit repentance corrects any of his actions,
aliqua quae fecit, eo ipso quod by that very repentance shows that he
poenitet, se sibi displicuisse has displeased himself, seeing he
indicat, quia emendat quod fecit. Et amends what he has done. And since
quia omnipotens pater humano the Omnipotent Father spoke of sinners
modo de peccatoribus locutus est, after the manner of men, saying, It
dicens: poenitet me fecisse repents me that I have made man, He
hominem, quasi sibimetipsi (so to speak) displeased Himself in the
displicuit in peccatoribus quos sinners whom He had created. But in
creavit: in solo autem Christo sibi Christ alone He pleased Himself, for in
complacuit, quia in solo eo non Him alone He found no fault that He
invenit culpam, in qua se should blame Himself, as it were, by
reprehendat quasi per repentance.
poenitentiam.
Augustinus de Cons. Evang: AUG. But the words of Matthew, This is

Quod autem Matthaeus dicit: hic my beloved Son, and those of Luke,
est filius meus, Lucas autem tu es You are my beloved, Son, convey the
filius meus dilectus, ad eamdem same meaning; for the heavenly voice
sententiam explicandam valet: vox spoke one of these. But Matthew
enim caelestis unum horum dixit; wished to show that by the words, This
sed Matthaeus ostendere voluit ad is my beloved Son, it was meant rather
id valere quod dictum est: hic est to declare to the hearers, that He was
filius meus, ut illis qui potius the Son of God. For that was not
audiebant, indicaretur quod ipse revealed to Christ which He knew, but
esset filius Dei: non enim Christo they heard it who were present, and for
indicabatur, qui sciebat; sed whom the voice came.
audiebant qui aderant, propter
quos etiam ipsa vox facta est.
Lectio 8
23 καὶ αὐτὸς ἦν 23. And Jesus himself began

Ἰησοῦς ἀρχόμενος to be about thirty years of age,
being (as was supposed) the
ὡσεὶ ἐτῶν son of Joseph, which was the
τριάκοντα, ὢν υἱός, son of Heli, 24. Which was the
ὡς ἐνομίζετο, ἰωσὴφ son of Matthat, which was the
τοῦ ἠλὶ 24 τοῦ son of Levi, which was the son
of Melchi, which was the son
μαθθὰτ τοῦ λευὶ τοῦ
of Janna, which was the son of
μελχὶ τοῦ ἰανναὶ τοῦ Joseph, 25. Which was the
ἰωσὴφ 25 τοῦ son of Mattathias, which was
ματταθίου τοῦ ἀμὼς the son of Amos, which was
τοῦ ναοὺμ τοῦ ἑσλὶ the son of Naum, which was
the son of Esli, which was the
τοῦ ναγγαὶ 26 τοῦ son of Nagge, 26. Which was
μάαθ τοῦ ματταθίου the son of Maath, which was
τοῦ σεμεῒν τοῦ ἰωσὴχ the son of Mattathias, which
τοῦ ἰωδὰ 27 τοῦ was the son of Semei, which
was the son of Joseph, which
ἰωανὰν τοῦ ῥησὰ τοῦ
was the son of Juda, 27.
ζοροβαβὲλ τοῦ Which was the son of Joanna,
σαλαθιὴλ τοῦ νηρὶ which was the son of Rhesa,
28 τοῦ μελχὶ τοῦ ἀδδὶ which was the son of
τοῦ κωσὰμ τοῦ Zorobabel, which was the son
of Salathiel, which was the son
ἐλμαδὰμ τοῦ ἢρ 29 of Neri, 28. Which was the son
τοῦ Ἰησοῦ τοῦ of Melchi, which was the son
ἐλιέζερ τοῦ ἰωρὶμ τοῦ of Addi, which was the son of
μαθθὰτ τοῦ λευὶ 30 Cosam, which was the son of
Elmodam, which was the son
τοῦ συμεὼν τοῦ
of Er, 29. Which was the son
Ἰούδα τοῦ ἰωσὴφ τοῦ of Jose, which was the son of
ἰωνὰμ τοῦ ἐλιακὶμ 31 Eliezer, which was the son of
τοῦ μελεὰ τοῦ μεννὰ Jorim, which was the son of
τοῦ ματταθὰ τοῦ Matthat, which was the son of
Levi, 30. Which was the son of
ναθὰμ τοῦ δαυὶδ 32 Simeon, which was the son of
τοῦ ἰεσσαὶ τοῦ ἰωβὴδ Juda, which was the son of
τοῦ βόος τοῦ σαλὰ Joseph, which was the son of
τοῦ ναασσὼν 33 τοῦ Jonan, which was the son of
Eliakim, 31. Which was the
ἀμιναδὰβ τοῦ ἀδμὶν
son of Melea, which was the
τοῦ ἀρνὶ τοῦ ἑσρὼμ son of Menan, which was the
τοῦ φάρες τοῦ Ἰούδα son of Mattatha, which was the
son of Nathan, which was the
34 τοῦ ἰακὼβ τοῦ son of David, 32. Which was
ἰσαὰκ τοῦ ἀβραὰμ the son of Jesse, which was
τοῦ θάρα τοῦ ναχὼρ the son of Obed, which was
35 τοῦ σεροὺχ τοῦ the son of Booz, which was
the son of Salmon, which was
ῥαγαὺ τοῦ φάλεκ
the son of Naasson, 33. Which
τοῦ ἔβερ τοῦ σαλὰ 36 was the son of Aminadab,
τοῦ καϊνὰμ τοῦ which was the son of Aram,
ἀρφαξὰδ τοῦ σὴμ which was the son of Esrom,
τοῦ νῶε τοῦ λάμεχ which was the son of Phares,
which was the son of Juda, 34.
37 τοῦ μαθουσαλὰ Which was the son of Jacob,
τοῦ ἑνὼχ τοῦ ἰάρετ which was the son of Isaac,
τοῦ μαλελεὴλ τοῦ which was the son of
καϊνὰμ 38 τοῦ ἐνὼς Abraham, which was the son
of Thara, which was the son of
τοῦ σὴθ τοῦ ἀδὰμ
Nachor, 35. Which was the
τοῦ θεοῦ. son of Saruch, which was the
son of Ragau, which was the
son of Phalec, which was the
son of Heber, which was the
son of Sala, 36. Which was the
son of Cainan, which was the
son of Arphaxad, which was
the son of Sem, which was the
son of Noah, which was the
son of Lamech, 37. Which was
the son of Mathusala, which
was the son of Enoch, which
was the son of Jared, which
was the son of Maleleel, which
was the son of Cainan, 38.
Which was the son of Enos,
which was the son of Seth,
which was the son of Adam,
which was the son of God.
Origenes in Lucam: Cum autem ORIGEN; Having related our Lord’s

baptizatum dominum dixisset, baptism, he next enters upon the
generationem domini exponit, generation of the Lord, not bringing it
non a superioribus ad inferiora down from the higher to the lower, but
deducens, sed a Christo usque beginning with Christ, he carries it up to
ad ipsum pervenit Deum; unde God Himself. Hence he says, And Jesus
dicit et ipse Iesus erat incipiens Himself began. For when He was
quasi annorum triginta. Quando baptized, and had Himself undergone the
enim baptizatus est, et mystery of the second birth, then He is
mysterium secundae said to have begun, that you also
generationis assumpsit, tunc mightiest destroy this first birth and be
dicitur incepisse, ut tu quoque born in the second.
priorem nativitatem destruas, et
in secunda regeneratione
nascaris.
Gregorius Nazianzenus: Est GREG. NAZ. We must therefore consider

ergo considerandum qui esset who He was who was baptized, and by
qui baptizatus est, et a quo, et whom and when: seeing He was pure,
quando. Mundus siquidem, et a baptized by John, and at a time when His
Ioanne, et iam inceptis miraculis; miracles had begun, that we might thence
ut ex hinc suscipiamus doctrinam derive the lesson of purifying ourselves
nos praemundandi, et beforehand, and of embracing humility,
humilitatem amplexandi, quin et and of not beginning to preach until the
in perfectione et spiritualis et maturity of our spiritual and natural life.
carnalis aetatis praedicandi: The first of these was said for their sakes
quorum primum dictum est who are receiving baptism; for although
Baptisma suscipientibus, et non the gift of baptism brings remission, yet
praemunientibus se per habitum we must fear lest we return again to our
bonum; nam etsi relaxationem vomit. The second is pointed at those who
peccatorum faciat donum exalt themselves against the stewards of
Baptismi, verendum tamen est the mysteries, whom they may excel in
ne ad eumdem vomitum rank. The third was uttered for those who
revertamur. Secundum dictum trust in their youth, and imagine that any
est adversus insurgentes contra age is fit for promotion and teaching.
dispensatores mysterii: siquidem Jesus is cleansed, and cost you despise
ipsi dignitate praecellunt. Tertium purification? By John, and cost you say
editum est illis qui de iuventa ought against your teacher. At thirty years
confidunt, et quodlibet tempus old, but cost you in teaching precede your
arbitrantur ad praelationem vel elders? But the example of Daniel and the
doctrinam spectare. Purgatur like are ready in your mouth, for every
Iesus, et tu purgationem guilty person is ready with an answer. But
contemnis; a Ioanne, ac tu in that is not the law of the Church which
tuum monitorem insurgis; seldom happens, as neither does a single
tricenarius, tu autem docendo swallow make the spring.
seniores, lanuginem praevenis.
Sed adsunt Danielis et similium
exempla in ore: nam quilibet
noxius ad respondendum paratus
est. Non est autem lex Ecclesiae
quod raro contingit, eo quod nec
unica hirundo ver statuit.
Chrysostomus: Vel idcirco CHRYS. Or, He waited accomplishing the
usque ad illam aetatem quae whole law until that age which takes in
cuncta peccata recipit, expectat, every sin, that none might say that He
totam legem perficiens, ne quis abrogated the law because He was not
dicat, quod ideo legem solvit, able to fulfill it.
quod eam non poterat
consummare.
Graecus: Ob hoc etiam GREEK EX. For this reason also He

tricenarius accedit ad Baptisma, came at thirty years to be baptized, to
ut ostendat quod spiritualis show that spiritual regeneration makes
regeneratio viros parit perfectos men perfect as far as regards their
secundum spiritualem aetatem. spiritual life.
Beda: Potest etiam tricenalis BEDE; The thrice ten years also which
baptizati salvatoris aetas, nostri our Savior had passed when He was
etiam Baptismatis intimare baptized might intimate also the mystery
mysterium, propter fidem scilicet of our baptism, because of the faith in the
Trinitatis, et operationem Trinity, and the obedience to the
Decalogi. Decalogue.
Gregorius Nazianzenus: GREG. NAZ. Still must a child be

Baptizandus est tamen baptized if necessity demands it. For it is
infantulus, si necessitas urgeat: better to be insensibly sanctified, than to
nam utilius est insensibiliter pass from this life unsealed. But you will
sanctificari, quam non signatos say, Christ is baptized at thirty years old,
transmigrare. Sed dices: Christus and He was Clod, but you bid us to
tricenarius baptizatur, cum Deus hasten our baptism. In that you said God,
esset; tu vero iubes accelerare the objection was done away: He needed
Baptisma. Sed cum dixisti: Deus, no cleansing, nor was any danger
id obiectum solvisti. Ipse non hanging over Him while He put off His
indigebat purgamine, nec aliquod baptism. But with you it extends to no
imminebat ei periculum dum slight calamity, if you pass from this life
differret Baptisma; at tibi in born in corruption, but not if you have put
parvum non redundat piaculum, on the robe of incorruption. And truly it is
si transmigres in corruptione a blessed thing to keep unsullied the
natus, non autem incorruptionis clean robe of baptism, but it is better at
veste indutus. At forsan times ne times to be slightly stained, than to be
baptizatus Baptismatis altogether devoid of grace.
munditiam custodias et propterea
differs Baptismum. Sed melius
est nonnunquam parumper
inquinari, quam omnino gratia
carere.
Cyrillus: Licet tamen Christus CYRIL; Although in truth Christ had no

secundum carnem careat patre, father according to the flesh, yet some
suspicabantur aliqui eum patrem fancied he had a father. Hence it follows,
habere; unde sequitur ut As was supposed the son of Joseph.
putabatur filius Ioseph.
Ambrosius in Lucam: Bene ut AMBROSE; Rightly as was supposed,

putabatur, qui vere non erat; sed since in reality He was not, but was
ideo putabatur, quia eum Maria, supposed to be so, because Mary who
quae Ioseph viro suo erat was espoused to Joseph was His mother.
desponsata genuerat. Cur autem But we might doubt why the descent of
Ioseph magis quam Mariae Joseph is described rather than that of
generatio describitur, cum Maria Mary, (seeing that Mary brought forth
de spiritu sancto genuerit Christ of the Holy Spirit, while Joseph
Christum, et Ioseph a seemed to be out of the line of our Lord’s
generatione domini videatur descent,) were we not informed of the
alienus, dubitare possemus, nisi custom of the Holy Scripture, which
consuetudo nos instrueret always seeks the origin of the husband,
Scripturarum, quae semper viri and especially in this case, since in
originem quaerit: maxime cum in Joseph’s descent we also find that of
Ioseph origine etiam origo sit Mary. For Joseph being a just man took a
Mariae: nam cum vir iustus fuerit wife really from his own tribe and country,
Ioseph, utique ex tribu sua et ex and so at the time of the taxing Joseph
patria sua accepit uxorem: itaque went up from the family and country of
et census tempore ascendit David to be taxed with Mary his wife. She
Ioseph de domo et de patria who gives in the returns from the same
David, ut profiteretur cum Maria family and country, shows herself to be of
uxore sua. Quae ex eadem domo that family and country. Hence He goes
et ex eadem patria professionem on in the descent of Joseph, and adds,
defert, utique eiusdem tribus et Who was the son of Eli. But let us
eiusdem patriae se esse consider the fact, that St. Matthew makes
designat: unde generationem Jacob, who was the father of Joseph, to
Ioseph explicans subdit qui fuit be son of Nathan, but Luke says that
Heli. Illud autem advertamus, Joseph (to whom Mary was espoused)
quod sanctus Matthaeus Iacob, was the son of Eli. How then could there
qui fuit pater Ioseph, filium be two fathers, (namely, Eli and Jacob,) to
Nathan esse commemorat; one man.
Lucas vero Ioseph, cui
desponsata fuit Maria, filium Heli
esse descripsit. Quomodo unius
duo patres, scilicet Heli et Iacob,
esse potuerunt?
Gregorius Nazianzenus: Dicunt GREG. NAZ. But some say that there is
autem quidam quod unica est one succession from David to Joseph,
successio a David usque ad which each Evangelist relates under
Ioseph; licet diversis nominibus different names. But this is absurd, since
ab utroque Evangelista narratur. at the beginning of this genealogy, two
Sed hoc absurde fatentur: brothers come in Nathan and Salomon,
quoniam initium huius
generationis duos fratres obtinuit, from whom the lines are carried in
Nathan scilicet et Salomonem: different ways.
unde generationes diversimode
profluxerunt.
Eusebius Eccl. Hist: Ipsorum EUSEBIUS. Let us then more carefully

ergo verborum sententiae explain the meaning of the words
intellectum attentius explicemus: themselves. For if when Matthew affirmed
si enim approbante Matthaeo Joseph to be the son of Jacob, Luke had
Ioseph esse filium Iacob, Lucas in like manner affirmed that Joseph was
similiter approbasset Ioseph esse the son of Eli, there would be some
filium Heli, esset aliqua dispute. But seeing the case is that
controversia. Ceterum cum Matthew gives his opinion, Luke repeats
approbante Matthaeo, Lucas the common opinion of many, not his own,
plurium opinionem declararet, saying, as was supposed, I do not think
non propriam, dicens ut that there is any room for doubt. For since
putabatur, non arbitror aliquod there were among the Jews different
relinqui dubium. Cum enim opinions of the genealogy of Christ, and
essent inter Iudaeos diversae yet all traced Him up to David because to
opiniones de Christo, et omnes him the promises were made, while many
reducerent ipsum ad David affirmed that Christ would come through
propter promissiones ei factas; Solomon and the other kings, some
plurimi autem assererent shunned this opinion because of the many
Christum a David esse futurum crimes related of their kings, and because
per Salomonem et alios reges; Jeremiah said of Jechonias that “a man
quidam hanc opinionem vitabant, should not rise of his seed to sit on the
eo quod plurima de regibus throne of David.” This last view Luke
dicuntur enormia; et quia de takes, though conscious that Matthew
Iechonia Ieremias dixit, quod non gives the real truth of the genealogy. This
oriretur semen ex eo is the first reason. The next is a deeper
collocandum in sede David: one. For Matthew when he began to write
quorum opinionem commemorat of the things before the conception of
Lucas, sentiens enarrare Mary and the birth of Jesus in the flesh,
Matthaeum qualis esset veritas very fitly as in a history commences with
generationis: et haec est prima the ancestry in the flesh, and descending
ratio. Est et alia profundior. from thence deduces His generation from
Matthaeus enim cum inciperet those who went before. For when the
scribere ante conceptionem Word of God became flesh, He
Mariae, et carnalem nativitatem descended. But Luke hastens forward to
Iesu, opportune velut in historia the regeneration which takes place in
praemittit carnalem progeniem: baptism, and then gives another
unde et generationem a succession of families, and rising up from
superioribus derivat descendens: the lowest to the highest, keeps out of
cum enim verbum Dei carnem sight those sinners of whom Matthew
acciperet, descendebat. Sed makes mention, (because that he who is
Lucas ad factam per lavacrum born again in God is separated from his
regenerationem prosilit, et ibi guilty parents, being made the son of
aliam generum successionem God,) and relates those who have led a
exponit, et ab imis ad prima virtuous life in the sight of God. For thus it
sublevans, pariter et peccatorum, was said to Abraham, You shall set out to
quos narravit Matthaeus, your fathers, not fathers in the flesh, but in
memoriam abdicat (eo quod God, on account of their likeness in virtue.
quicumque in Deo renascitur, sit To him therefore who is born in God he
alienus a criminosis parentibus, ascribes parents who are according to
Dei filius factus), et eorum qui God on account of this resemblance in
secundum Deum vitam duxerunt character.
honestam, meminit. Sic enim
Abrahae dictum est: tu
proficisceris ad patres tuos, non
quidem carnales, sed in Deo
patres, propter similitudinem
honestatis. Igitur ei qui in Deo
nascitur ascribit parentes, qui
sunt secundum Deum per
aequiparantiam morum.
Augustinus de quaest. Nov. et AUG. Or in another way; Matthew

Vet. Testam: Vel aliter. descends from David through Salomon to
Matthaeus a David per Joseph: but Luke beginning from Eli, who
Salomonem descendit ad Ioseph; was in the line of our Savior, ascends
Lucas vero ab Heli, qui tempore through the line of; Nathan the son of
fuit salvatoris, ascendit per David, and joins the tribes of Eli and
traducem Nathan filii David, et Joseph, showing that they are both of the
Heli et Ioseph iunxit tribum, same family, and thereby that the Savior
ostendens unius generis esse was not only the Son of Joseph, but also
utrumque; ac per hoc non solum of Eli. For by the same reason by which
Ioseph filium esse salvatorem, the Savior is called the son of Joseph, he
sed et Heli. Ipsa enim ratione is also the son of Eli, and of all the rest
qua Ioseph filius dicitur esse who are of the same tribe. Hence that
salvator, ipsa etiam est Heli filius, which the Apostle says, Of whom are the
et caeterorum omnium qui de fathers, and from whom. Christ came
eadem tribu sunt. Hinc est quod according to the flesh.
dicit apostolus: quorum patres, et
ex quibus Christus secundum
carnem.
Augustinus de quaest. Evang: AUG. Or there occur three reasons, by

Vel tres causae concurrunt, one of which the Evangelist was led. For
quarum aliquam Evangelista either one Evangelist has mentioned the
secutus sit: aut enim unus father by whom Joseph was, begotten,
Evangelista patrem eius a quo but the other his maternal grandfather, or
genitus est, nominavit, alter vero some one of his ancestors. Or one of the
vel avum maternum, vel aliquem fathers mentioned was the natural father
de cognatis maioribus posuit: aut of Joseph, the other his father who had
unus erat Ioseph naturalis pater adopted him. Or after the manner of the
et alter eum adoptavit: aut more Jews, when a man has died without
Iudaeorum, cum sine filiis unus children, the next of kin taking his wife
decessisset, eius uxorem ascribes to his dead kinsman the son
propinquus recipiens, filium whom he has himself begotten.
quem genuit propinquo mortuo
deputavit.
Ambrosius: Traditur enim, AMBROSE; For it is related that Matthas,

Nathan, qui a Salomone genus who was descended from Salomon, begat
duxit, Iacob generasse filium, et Jacob as his son, and died leaving his
uxore superstite decessisse, wife living, whom Melchi took unto him as
quam postea Melchi accepit wife, and from her Eli was born. Again,
uxorem, ex qua generatus est Eli, when his brother Jacob died without
Heli; rursus Heli, fratre Iacob sine children, was joined to his brother’s wife,
liberis decedente, copulatus est and begot a son Joseph, who according
fratris uxori, et generavit alium to law is called the son of Jacob, since Eli
Ioseph, qui iuxta legem Iacobi raised up seed to his deceased brother,
filius dicitur: quoniam semen according to the: order of the ancient law.
fratris defuncti iuxta legis veteris
seriem suscitabat.
Beda: Vel aliter. Iacob fratris Heli BEDE; Or else, Jacob, taking the wife of
sine liberis defuncti uxorem de his brother Eli who had died without
mandato legis accipiens genuit children according to the command of the
Ioseph, natura quidem germinis law, begot Joseph, by natural parentage
filium suum, secundum vero legis his own son, but by the ordinance of the
praeceptum efficitur filius Heli. law the son of Eli.
Augustinus de quaest. Nov. et AUG. It is most probable that Luke took

Vet. Testam: Probabilius enim the origin by adoption, as not being willing
intelligimus Lucam adoptantis to say that Joseph, was begotten by him
originem tenuisse, qui noluit whose son he related him to be. For more
Ioseph genitum dicere ab illo easily is a man said to be his son by
cuius filium esse narravit. whom he was adopted, than to be
Commodius enim filius dictus est begotten by him from whose flesh he was
eius a quo fuerat adoptatus, not born. But Matthew saying, “Abraham
quam diceretur ab illo genitus begat Isaac, and Isaac begat Jacob,” and
cuius carne non erat natus. continuing in the word “begat,” until at last
Matthaeus autem dicens: he says, but “Jacob begat Joseph,” has
Abraham genuit Isaac, Isaac sufficiently expressed that he has carried
autem genuit Iacob, atque in hoc through the succession of the fathers, to
verbo, quod est genuit, that father by whom Joseph was not
perseverans donec in ultimo adopted, but begotten. Although even
diceret: Iacob autem genuit supposing that Luke should say that
Ioseph, satis expressit ad eum se Joseph was begotten by Eli, neither ought
patrem perduxisse originem that word to perplex us. For it is not
generantium, a quo Ioseph non absurd to say that a man has begotten not
adoptatus, sed genitus erat. in the flesh but in love the Son whom he
Quamquam si etiam genitum has adopted. But rightly has Luke taken
Lucas diceret Ioseph ab Heli, nec the origin by adoption, for by adoption are
sic nos hoc verbum perturbare we made the sons of God, by believing on
deberet: neque enim absurde the Son of God, but by His birth in the
quisque dicitur non carne, sed flesh, the Son of God has rather for our
caritate genuisse quem sibi filium sakes become the Son of man.
adoptavit. Merito autem Lucas
adoptionis originem suscepit:
quia per adoptionem efficiuntur
filii Dei; per carnalem vero
generationem filius Dei potius
propter nos filius hominis factus
est.
Chrysostomus: Quia vero haec CHRYS But because this part of the
pars Evangelii consistit in serie Gospel consists of a series of names,
nominum, nihil pretiosum exinde men think there is nothing valuable to be
acquiri existimant. Ne igitur hoc derived therefrom. Lest then we should
patiamur, experiamur etiam hunc feel this, let us try to examine every step.
passum scrutari. Est enim ex For from the mere name we may extract
nudis nominibus copiosum an abundant treasure, for names are
haurire thesaurum, quia indicative of many things. For they savor
plurimum rerum indicativa sunt of the Divine mercy and the offerings of
nomina: nam et divinam thanks by women, who when they
clementiam, et oblatas a obtained sons gave a name significant of
mulieribus gratiarum actiones the gift.
sapiunt: cum enim filios
impetrabant, nomen imponebant
a dono.
Glossa: Interpretatur igitur Heli, GLOSS. By interpretation then Eli means,

Deus meus, vel scandens; qui “My God,” or “climbing”; Who was the son
fuit Mathat, idest donans of Matthat, i.e. “forgiving sins.” Who was
peccata; qui fuit levi, idest as the son of Levi, i.e. “being added.”
additus.
Ambrosius: Pulchre Lucas, AMBROSE; Luke rightly thought, seeing

quoniam filios Iacob non poterat that he could not embrace more of the
plures comprehendere, ne extra sons of Jacob, lest he should seem to be
generationes evagari superflua wandering from the line of descent in a
serie videretur, licet in aliis longe superfluous course, that the ancient
posterioribus patriarcharum names of the Patriarchs though occurring
tamen antiqua nomina non in others far later, Joseph Judah, Simeon,
praetermittenda arbitratus est: and Levi, should not be omitted. For we
Ioseph, Iudae, Simeonis et levi. recognize in these four kinds of virtue; in
Quatuor enim genera in his Judah, the mystery of our Lord’s Passion
cognoscimus fuisse virtutum: in prophesied by figure; in Joseph, an
Iuda passionis dominicae per example of chastity going before; in
figuram mysterium prophetatum; Simeon the punishment of injured
in Ioseph praecessisse castitatis modesty; in Levi, the priestly office. Hence
exemplum, in Simeone vindictam it follows, Who was the son of Melchi, i.e.
pudoris; in levi officium “my King.” Who was the son of Janna, i.e.
sacerdotis; unde sequitur qui fuit “a right hand”. Who was the son of
Melchi, idest rex meus; qui fuit Joseph, i.e. “growing up,” but this was a
Ianne, idest dextera; qui fuit different Joseph. Who was the son of
Ioseph, idest accrescens (fuit Mattathias, i.e. “the gift of God,” or
autem alius iste Ioseph); qui fuit “sometimes.” Who was the son of Amos,
Mathathiae, idest donum Dei, vel i.e. “loading, or he loaded.” Who was the
aliquando; qui fuit Amos, idest son of Naum i.e. “help me.” Who was the
onerans, vel oneravit; qui fuit son of Matthat i.e. “desire.” Who was the
Nahum, idest consolatio, vel son of Mattathias, as above. Who was the
consolans; qui fuit Hesli, idest, son of Simei, i.e. “obedient.” Who was the
adiuva me; qui fuit Nagge, idest son of Joseph, i.e. “increase.” Who was
meridies, vel meridianum; qui fuit the son of Judah, i.e. “confessing.”
Mahath, idest desiderium; qui fuit Joanna, “the Lord, his grace,” or “the
Mathathiae, ut supra; qui fuit gracious Lord.” Resa, “merciful.”
Semei, idest obediens; qui fuit Zorobabel, “chief or master of Babylon.”
Ioseph, idest augmentum; qui fuit Salathiel, “God my petition.” Neri, “my
Iuda, idest confitens; qui fuit lanthern.” Melchi, “my kingdom.” Addi,
Ioanna, idest dominus, vel gratia “strong or violent.” Cosam, “divining.” Her,
eius, vel dominus misericors; qui “watching, or watch, or of skins.” Who was
fuit Resa, idest misericors; qui the son of Jesus i.e. “Savior.” Eliezer, i. e.
fuit Zorobabel, idest princeps, vel “God my helper.” Joarim, i.e. “God
magister Babylonis; qui fuit exalting, or, is exalting.” Matthat, as
Salathiel, idest petitio mea Deus; above. Levi, as above. Simeon, i.e. “He
qui fuit Neri, idest lucerna mea; has heard the sadness, or the sign.” Juda,
qui fuit Melchi, idest regnum as above. Joseph, as above. Jonah, a
meum; qui fuit addi, idest dove, or wailing. Eliachim, i.e. “the
robustus, vel violentus; qui fuit resurrection of God.” Melchi, i.e. “his
Cosan, idest dominans; qui fuit king.” Menan, i.e. “my bowels.”
Helmadam, quod est Dei Mattathias, i.e. “gift.” Nathan, i.e. “He
mensura; qui fuit Her, quod est gave, or, of giving.”
vigilans, vel vigilia, vel pelliceus;
qui fuit Iesu, quod est salvator;
qui fuit Eliezer, idest Deus meus
adiutor; qui fuit Iorim, idest
dominus exultans, vel exaltans;
qui fuit Mathat, ut supra; qui fuit
levi, ut supra; qui fuit Simeon, id
est audivi tristitiam, vel signum;
qui fuit Iuda, ut supra; qui fuit
Ioseph, ut supra; qui fuit Iona,
idest columba, vel dolens; qui fuit
Eliakim, quod est Dei resurrectio;
qui fuit Melcha, idest rex eius; qui
fuit Menna, quod est viscera
mea; qui fuit Mathathiae, idest
donum; qui fuit Nathan, idest
dedit, vel dantis.
Ambrosius: Per Nathan autem AMBROSE; But by Nathan we perceive
expressam advertimus expressed the dignify of Prophecy, that as
prophetiae dignitatem; ut quia Christ Jesus alone fulfilled all things, in
unus omnis Christus Iesus, in each of His ancestors different kinds of
singulis quoque maioribus virtue might precede Him. It follows, Who
genera virtutum diversa was the son of David.
praecederent. Sequitur qui fuit
David.
Origenes in Lucam: Dominus ORIGEN; The Lord descending into the

descendens in mundum, world took upon Him the person of all
assumpsit peccatorum hominum sinners, and was willing to be born of the
personam, et nasci voluit de stock of Solomon, (as Matthew relates,)
stirpe Salomonis, ut refert whose sins have been written down, and
Matthaeus, cuius peccata scripta of the rest, many of whom did evil in the
sunt, et ceterorum, ex quibus sight of God. But when He ascended, and
multi fecerunt malum in is described as being born a second time
conspectu Dei. Quando vere in baptism, (as Luke relates,) He is not
ascendit, et secundo per born through Salomon, but Nathan, who
Baptismum ortus esse reproves the father for the death of Uriah,
describitur, ut refert Lucas, non and the birth of Solomon.
per Salomonem, sed per Nathan
nascitur, qui arguit patrem super
Uriae morte, ortuque Salomonis.
Augustinus in Lib. Retract: AUG. But it must be confessed that a

Dicendum autem, quod prophet of this same name reproves
huiusmodi nominis propheta David, that he might be thought to be the
arguit David, ne putetur idem same man, whereas he was different.
fuisse homo, cum alter fuerit.
Gregorius Nazianzenus: Sed a GREG. NAZ. From David upwards

David ultra, secundum utrumque according to each Evangelist there is an
Evangelistam, est generis unbroken line of descent; as it follows,
processus indivisibilis; unde Who was the son of Jesse.
sequitur qui fuit Iesse.
Glossa: Interpretatur David GLOSS. David is interpreted, “with a

manu fortis, Iesse incensum. mighty arm, strong in fight.” Obith, i.e.
Sequitur qui fuit Obed, quod est “slavery.” Booz, i.e. “strong.” Salmon, i.e.
servitus; qui fuit Booz, quod est “capable of feeling, or peacemaking.”
fortis; qui fuit Salomon, quod est Naasson, i.e. “augury, or belonging to
sensibilis, vel pacificus; qui fuit serpents.” Aminadal, “the people being
Naasson, quod est augurium, vel willing.” Aram, i.e. “upright, or lofty.”
serpentinus; qui fuit Aminadab, Esro1n, i.e. “an arrow.” Phares, i.e.
idest populus voluntarius; qui fuit “division.” Judah, i.e. “confessing.” Who
aram, quod est erectus, vel was the son of Jacob, i.e. “supplanted.”
excelsus; qui fuit Esron idest Isaac, i.e. “laughing or joy.” Abraham, i.e.
sagitta; qui fuit Phares, quod est “the father of many nations, or the
divisio; qui fuit Iudae, idest people.”
confitens; qui fuit Iacob, quod est
supplantator; qui fuit Isaac, quod
est risus, vel gaudium; qui fuit
Abraham, quod est pater
multarum gentium, vel videns
populum.
Chrysostomus: Matthaeus CHRYS. Matthew, who wrote as for the

quidem tamquam qui Iudaeis Jews, had no further object than to show
scribebat, nihil statuit ulterius that Christ proceeded from Abraham and
scribere nisi quod ab Abraham et David, for this was most grateful to the
David Christus processerat: hoc Jews. Luke however, as speaking to all
enim maxime placabat Iudaeos. men in common, carried his account
Lucas vero, sicut qui omnibus beyond as far even as Adam. Hence it
communiter loquebatur, ulterius follows, Who was the son of Thara.
protendit sermonem, attingens
usque ad Adam; unde sequitur
qui fuit Thare.
Glossa: Quod interpretatur GLOSS. Which is interpreted, “finding

exploratio, sive nequitia; qui fuit out,” or “wickedness.” Nachor, i.e. “the
Nachor, quod est requievit lux; light rested.” Sarug, i.e. “correction,” or
qui fuit Sarug, quod est corrigia, “holding the reins,” or “perfection.” Ragan,
vel comprehendens lorum, vel i.e. “sick,” or “feeding.” Phares, i.e.
perfectio; qui fuit Ragau, quod “dividing,” or “divided.” Heber, i.e.
est aegrotus, vel pascens; qui fuit “passing over.” Sala, i.e. “taking away.”
Phaleg, quod est dividens, vel Canuan, i.e. “lamentation,” or “their
divisum; qui fuit Heber, quod est possession.”
transitus; qui fuit sale, quod est
tollens; qui fuit Cainan, quod est
lamentatio, vel possessio eorum.
Beda: Nomen et generatio BEDE; The name and generation of

Cainan, iuxta Hebraicam Cainan, according to the Hebrew reading,
veritatem neque in Genesi, is found neither in Genesis, nor in the
neque in verbis dierum invenitur, Chronicles, but Arphaxad is states to have
sed Arphaxad Selaa vel sale begot Sala his son, without any one
filium nullo interposito genuisse intervening. Know then that Luke
perhibetur. Scito ergo Lucam borrowed this generation from the
hanc generationem de Septuagint, where it is written, that
Septuaginta interpretum editione Arphaxad at a hundred and thirty-five
sumpsisse, ubi scriptum est quod years old begot Cainan, but he at a
Arphaxad centum triginta hundred and thirty years begot Sala. It
quinque annorum genuerit follows, Who was the son of Arphaxad.
Cainan, et ipse Cainan cum
triginta quinque fuerit annorum,
genuerit sale. Sequitur qui fuit
Arphaxad.
Glossa: Quod est sanans GLOSS. i.e. “healing the laying waste.”
depopulationem; qui fuit Sem Sem, i.e. “a name,” or being “named.”
quod est nomen, vel nominatus; Who was the son of Noah, i.e. “rest.”
qui fuit Noe, quod est requies.
Ambrosius: Noe quidem iusti AMBROSE; The mention of just Noah

inter dominicas generationes ought not to be omitted among our Lord’s
commemoratio non debuit generations, that as our Lord was born
praetermitti: ut quia aedificator the builder of His Church, He might seem
Ecclesiae nascebatur, eum sui to have sent Noah beforehand, the author
generis auctorem praemisisse of His race, who had before founded the
videatur qui eam in typo ante Church under the type of an ark. Who was
fundaverat. Qui fuit Lamech. the son of Lambech.
Glossa: Quod est humiliatum vel GLOSS. i.e. “humility, or striking, or

percutiendum, percussum vel struck, or humble.” Who was the son of
humilem; qui fuit Mathusalem, Mathusalem, i.e. “the sending forth of
quod est mortis emissio, vel death,” or “he died,” also “he asked.”
mortuus est, et interrogavit.
Ambrosius: Huius ultra diluvium AMBROSE; His years are numbered

numerantur anni; ut quoniam beyond the deluge that since Christ is the
solus est Christus unus, cuius only one whose life experiences no age,
vita nullam sentit aetatem, in in His ancestors also He might seem to
maioribus quoque suis non have felt not the deluge. Who was the son
sensisse diluvia videretur. Qui fuit of Enoch. And here is a manifest
Enoch: et hic pietatis dominicae declaration of our Lord’s piety and divinity,
et divinitatis manifestum indicium since our Lord neither experienced death,
est, eo quod nec mortem senserit and returned to heaven, the founder of
dominus, et ad caelum whose race was taken up into heaven.
remeaverit, cuius generis auctor Whence it is plain that Christ could not
raptus ad caelum est. Unde die, but was willing that His death should
manifestum est Christum profit us. And Enoch indeed was taken,
potuisse non mori, sed voluisse, that his heart might not change by
ut nobis mors illa prodesset: et wickedness, but the Lord, whom the
ille quidem raptus ne malitia wickedness of the world could not
mutaret cor eius; dominus autem, change, returned to that place whence He
quem malitia saeculi mutare non had come by the greatness of His own
poterat, eo unde venerat, naturae nature.
suae maiestate remeavit.
Beda: Pulchre autem a baptizato BEDE; But rightly rising up from the
Dei filio usque ad Deum patrem baptized Son of God to God the Father,
ascendens, septuagesimo gradu he places Enoch in the seventy seventh
Enoch ponit, qui dilata morte step, who, having put off death, was
translatus est in Paradisum; ut translated unto Paradise, that he might
significet eos qui in gratiam signify that those, who by the grace of
adoptionis filiorum ex aqua et adoption of sons are born again of water
spiritu sancto regenerantur, and the Holy Spirit, are in the mean time
interim post corporis (after the dissolution of the body) to be
absolutionem, aeternam received into eternal rest, for the number
suscipiendos in requiem: seventy, because of the seventh of the
septuagenarius enim, propter sabbath, signifies the rest of those who,
septimam sabbati, illorum the grace of God assisting them, have
requiem significat qui iuvante Dei fulfilled the decalogue of the law.
gratia Decalogum legis
impleverunt.
Glossa: Interpretatur autem GLOSS; Enoch is interpreted “dedication.”

Enoch dedicatio; qui fuit Iared, Jared, i.e. descending or “holding
quod est defendens, sive together.” Malaleleel, i.e. “the praised of
continens; qui fuit Malaleel, quod God,” or “praising God.” Cainan, as
est laudatus Dei, vel laudans above. Enos, i.e. “man,” or “despairing,”
Deum; qui fuit Cainan, ut supra; or “violent.” Seth, i.e. “placing,” “settling,”
qui fuit Enos, idest homo “he has placed.”
desperans, vel violentus; qui fuit
Seth, quod est positio sive
posuit.
Ambrosius: Seth posterior filius Seth, the last son of Adam, is not omitted,
Adae non siletur; ut cum duae that as there were two generations of
sint populi generationes, people, it might be signified under a figure
significaretur in typo, in that Christ was to be reckoned rather in
posteriore potius quam in priore the last than the first.
generatione Christum
numerandum. Sequitur qui fuit
Adam.
Glossa: Quod est homo, vel GLOSS. Which is “man,” or “of the earth,”
terrenus, vel indigens. Qui fuit or “needy.” Who was the son of God.
Dei.
It follows, Who was the son
of Adam.
Ambrosius: Quid pulchrius AMBROSE; What could better agree than

potuit convenire quam ut sancta that the holy generation should
generatio a Dei filio inciperet, et commence from the Son of God, and be
usque ad Dei filium duceretur; carried up even to the Son of God; and
creatusque praecederet in figura, that he who was created should precede
ut natus in veritate sequeretur; in a figure, in order that he who was born
ad imaginem factus praeiret, might follow in substance, so that he who
propter quem Dei imago was made after the image of God might
descenderet? Putavit etiam go before, for whose sake the image of
Lucas ad Deum Christi originem God was to descend. For Luke thought
referendam, quod verus Christi that the origin of Christ should be referred
generator Deus sit, vel to God, because God is the true
secundum generationem veram progenitor of Christ, or the Father
pater, vel secundum lavacrum et according to the true birth, or the Author
regenerationem mystici auctor of the mystical gift according to baptism
numeris. Et ideo non a principio and regeneration, and therefore he did not
generationem eius coepit from the first begin to describe His
describere, sed posteaquam generation, but not till after he had
Baptisma eius explicuit; ut unfolded His baptism, that both by nature
secundum naturam et secundum and by grace he might declare Him to be
gratiam Dei filium demonstraret. the Son of God. But what more evident
Quod autem evidentius divinae sign of His divine generation than that
generationis indicium, quam when about to speak of it St. Luke
quod de generatione dicturus introduces first the Father, saying, You are
patrem praemisit loquentem tu es my beloved Son?
filius meus dilectus?
Augustinus. De Cons. Evang: AUG. He sufficiently declared by this that

Satis etiam per hoc demonstravit, he called not Joseph the son of Eli
non se ideo dixisse Ioseph filium because he was begotten by him, but
Heli, quod de illo genitus: sed rather because he was adopted by him,
quod ab illo potius fuerit for he has called also Adam himself son,
adoptatus; cum etiam ipsum since though made by God, yet by grace
Adam filium dixit, cum sit factus a (which he forfeited by sin) he was placed
Deo; sed per gratiam, quam as a son in paradise.
postea peccando amisit,
tamquam filius in Paradiso
constitutus sit.
Theophylactus: Ideo etiam THEOPHYL. For this reason he closes

generationem finit in Deum, ut the generations in God, that we may learn
addiscamus quod qui in medio that those fathers who intervene, Christ
sunt patres, Christus ad Deum will raise up to God, and make them sons
eriget, et filios Dei faciet; et ut of God, and that it might be believed also
etiam crederetur Christi generatio that the birth of Christ was without seed;
sine semine fuisse; quasi dicat: si as if he said, If you believes” not that the
non credis quod secundus Adam second Adam was made without seed,
factus sit sine semine, devenias you must come to the first Adam, and you
ad primum Adam: invenies enim will find that he was made by God without
absque semine factum a Deo. seed.
Augustinus de Cons. Evang: Et AUG. Matthew indeed wished to set forth

Matthaeus quidem significare God descending to our mortality;
voluit dominum descendentem accordingly at the beginning of the Gospel
ad nostram mortalitatem; ideo he recounted the generations from
generationes ab Abraham usque Abraham to the birth of Christ in a
ad Christi nativitatem descending scale. But Luke, not at the
descendendo commemoravit ab beginning, but after the baptism of Christ,
initio Evangelii sui. Lucas autem relates the generation not descending but
non ab initio, sed a Baptismo ascending, as if marking out rather the
Christi generationes narrat, nec high priest in the expiation of sins, of
descendendo, sed ascendendo, whom John bore testimony, saying,
tamquam sacerdotem in Behold, who takes away the sins of the
expiandis peccatis magis world. But by ascending he comes to
assignans; cui Ioannes God, to whom we are reconciled, being
testimonium perhibuit dicens: cleansed and expiated.
ecce qui tollit peccata mundi.
Ascendendo autem pervenit ad
Deum, cui mundati et expiati
reconciliamur.
Ambrosius: Nec sic AMBROSE; Nor do the Evangelists seem

Evangelistae discrepare so to differ who have followed the old
videantur, qui veterem ordinem order, nor can you wonder if from
sunt secuti. Nec mireris, si ab Abraham down to Christ there are more
Abraham plures secundum successions according to Luke, fewer
Lucam successiones usque ad according to Matthew, since you must
Christum sunt, pauciores admit the line to have been traced through
secundum Matthaeum, cum per different persons. But it might be that
alias personas generationem some men have passed a very long life,
fatearis esse decursam. Potest but the men of the next generation have
enim fieri ut alii longaevam died at an early age, since we see how
transegerint vitam, alterius vero many old men live to see their
generationis viri immatura aetate grandchildren, while others depart as
decesserint: cum videamus soon as they have sons born to them.
quam plures senes cum suis
nepotibus vivere, alios vero viros
statim filiis obire susceptis.
Augustinus de Cons. Evang: AUG. But most fitly with regard to our
Convenientissime autem Lucas baptized Lord does Luke reckon the
baptizato domino generationes generations through seventy-seven
per septuaginta septem personas persons. For both the ascent to God is
sursum versus numerat; nam et expressed, to whom we are reconciled by
ascensus ad Deum, cui per the abolition of sins, and by baptism is
peccatorum abolitionem brought to man the remission of all his
reconciliamur, expressus est; et sins, which are signified by that number.
per Baptismum fit homini omnium For eleven times seven are seventy-
remissio peccatorum, quae illo seven. But by the tenth number is meant
numero significantur: nam perfect happiness. Hence it is plain that
undecies septem, septuaginta et the going beyond the tenth marks the sin
septem sunt: in denario autem of one through pride coveting to have
perfectio beatitudinis est; unde more. But this is said to be seven times to
manifestum est quod signify that the transgression was caused
transgressio denarii designat by the moving of man. For by the third
peccatum per superbiam plus number the immortal part of man is
aliquid habere cupientis. Hoc represented, but by the fourth the body.
autem septies propterea ducitur, But motion is not expressed in numbers,
ut motu hominis facta significetur as when we say, one, two, three; but
illa transgressio: ternario enim when we say, once, twice, thrice. And so
numero incorporea pars hominis by seven times eleven, is signified a
significatur; quaternario vero transgression wrought by man’s action.
corpus; motus autem in numeris
non exprimitur, cum dicimus:
unum, duo, tria; sed cum
dicimus: semel, bis, ter. Unde per
septies undecim significatur motu
hominis facta transgressio.
Caput 4 CHAPTER IV
Lectio 1
1 Ἰησοῦς δὲ πλήρης 1. And Jesus being full of

πνεύματος ἁγίου the Holy Ghost returned
from Jordan, and was led by
ὑπέστρεψεν ἀπὸ τοῦ the Spirit into the
ἰορδάνου, καὶ ἤγετο ἐν wilderness, 2. Being forty
τῷ πνεύματι ἐν τῇ days tempted of the devil.
ἐρήμῳ 2 ἡμέρας And in those days he did eat
nothing: and when they
τεσσεράκοντα
were ended, he afterward
πειραζόμενος ὑπὸ τοῦ hungered. 3. And the devil
διαβόλου. καὶ οὐκ said to him, If you be the
ἔφαγεν οὐδὲν ἐν ταῖς Son of God, command this
ἡμέραις ἐκείναις, καὶ stone that it be made bread.
4. And Jesus answered him,
συντελεσθεισῶν saying, It is written, That
αὐτῶν ἐπείνασεν. 3 man shall not live by bread
εἶπεν δὲ αὐτῷ ὁ alone, but by every word of
διάβολος, εἰ υἱὸς εἶ τοῦ God.
θεοῦ, εἰπὲ τῷ λίθῳ
τούτῳ ἵνα γένηται
ἄρτος. 4 καὶ ἀπεκρίθη
πρὸς αὐτὸν ὁ Ἰησοῦς,
γέγραπται ὅτι οὐκ ἐπ'
ἄρτῳ μόνῳ ζήσεται ὁ
ἄνθρωπος.
Theophylactus: Post Baptismum THEOPHYL. Christ is tempted after His

Christus tentatur, innuens nobis baptism, showing us that after we are
quod postquam erimus baptizati, baptized, temptations await us. Hence it
tentationes imminent nobis; unde is said, But Jesus being full of the Holy
dicitur Iesus autem plenus spiritu Spirit it, &c.
sancto regressus est a Iordane.
Cyrillus: Dudum dixit Deus: non CYRIL. God said in times past, My
permanebit spiritus meus in Spirit shall not always abide in men, for
hominibus istis, eo quod sunt caro; that they are flesh. But now that we
ubi vero regeneratione per aquam have been enriched with the gift of
et spiritum ditati sumus, facti sumus regeneration by water and the Spirit, we
divinae naturae participes per are become partakers of the Divine
spiritus sancti participationem. nature by participation of the Holy Spirit.
Primogenitus autem in multis But the first-born among many brethren
fratribus, primus recepit spiritum, first received the Spirit, who Himself
qui et spiritus dator est, ut etiam ad also is the giver of the Spirit, that we
nos per ipsum perveniat gratia through Him might also receive the
spiritus sancti. grace of the Holy Spirit.
Origenes in Lucam: Quando igitur ORIGEN; When therefore you read that
legis Iesum plenum spiritu sancto, Jesus was full of the Holy Spirit, and it
et in actibus scribitur de apostolis, is written in the Acts concerning the
quod repleti fuerint spiritu sancto, Apostles, that they were filled with the
vide ne aequales putes esse Holy Spirit, you must not suppose that
apostolos salvatori: quomodo enim the Apostles were equal to the Savior.
si volueris dicere, haec vasa plena For as if you should say, These vessels
sunt vino vel oleo, non statim dices, are full of wine or oil, you would not
quod aequali mensura sunt plena; thereby affirm them to be equally full, so
sic et Iesus et Paulus pleni erant Jesus and Paul were full of the Holy
spiritu sancto; sed vas Pauli multo Spirit, but Paul’s vessel was far less
minus erat quam Iesu, et tamen than that of Jesus, and yet each was
erat secundum mensuram suam filled according to its own measure.
utrumque repletum. Accepto itaque Having then received baptism, the
Baptismo, salvator plenus spiritu Savior, being full of the Holy Spirit,
sancto, qui super eum in specie which came upon Him from heaven in
columbae de caelis venerat, the form of a dove, was led by the
ducebatur a spiritu: quia quotquot Spirit, because, as many as are led by
spiritu Dei ducuntur, hi filii Dei sunt; the Spirit, they are the sons of God, but
iste autem supra omnes proprie He was above all, especially the Son of
filius Dei est. God.
Beda: Ne cui autem veniret in BEDE; That there might be no doubt by
dubium a quo spiritu ductum sive what Spirit He was led, while the other
expulsum, alii Evangelistae Evangelists say, into the wilderness,
dicerent in desertum, consulte Luke has purposely added, And he was
Lucas demum intulit et agebatur in led by the Spirit into the wilderness for
desertum a spiritu quadraginta forty days. That no unclean spirit should
diebus: ne quid contra eum be thought to have prevailed against
valuisse spiritus putaretur Him, who being full of the Holy Spirit did
immundus, qui plenus spiritu whatever He wished.
sancto quaecumque volebat,
agebat.
Graecus: Si vero nos arbitrio GREEK EX. But if we order our lives
proprio nostram vitam disponimus, according to our own will, how was He
quomodo ipse trahebatur invitus? led about unwillingly? Those words
Quod ergo dicitur agebatur spiritu, then, He was led by the Spirit, have
huiusmodi habet intellectum: some meaning of this kind: He led of
sponte spiritualem duxit His own accord that kind of life, that He
conversationem, ut locum exhiberet might present an opportunity to the
tentanti. tempter.
Basilius: Non enim verbo BASIL; For not by word provoking the
provocans inimicum, sed opere enemy, but by His actions rousing him,
incitans quaerit desertum: He seeks the wilderness. For the devil
delectatur enim Diabolus in delights in the wilderness, he is not
deserto, non patitur esse in wont to go into the cities, the harmony
urbibus, contristat ipsum concordia of the citizens troubles him.
civium.
Ambrosius: Agebatur igitur AMBROSE; He was led therefore into

consilio in desertum, ut Diabolum the wilderness, to the intent that He
provocaret: nam nisi ille certasset, might provoke the devil, for if the one
non mihi iste vicisset: mysterio, ut had not contended, the other it seems
illum Adam de exilio liberaret qui de had not conquered. In a mystery, it was
Paradiso in desertum eiectus est; to deliver that Adam from exile who was
exemplo, ut ostenderet nobis cast out of Paradise into the wilderness.
Diabolum ad meliora tendentibus By way of example, it was to show us
invidere, et tunc magis esse that the devil envies us, whenever we
cavendum ne mysterii gratiam strive after better things; and that then
deserat mentis infirmitas; unde we must use caution, lest the weakness
sequitur et tentabatur a Diabolo. of our minds should lose us the grace of
the mystery. Hence it follows: And he
was tempted of the devil.
Cyrillus: Ecce factus est in athletis CYRIL; Behold, He is among the

iubens agones Deus in his, qui wrestlers, who as God awards the
coronat sanctorum vertices. prizes. He is among the crowned, who
crowns the heads of the saints.
Gregorius Moral: Hostis tamen GREG. Our enemy was however

noster mentem mediatoris Dei et unable to shake the purpose of the
hominum tentatione quassare non Mediator between God and men. For
valuit: sic enim dignatus est He condescended to be tempted
tentationes exterius suscipere, ut outwardly, yet so that His soul inwardly,
tamen eius mens interius divinitati resting in its divinity, remained
inhaerens inconcussa permaneret. unshaken.
Origenes in Lucam: Tentatur ORIGEN; But Jesus is tempted by the

autem Iesus a Diabolo quadraginta devil forty days, and what the
diebus; et quae fuerint tentamenta temptations were we know not. They
nescimus; quae ideo forsitan were perhaps omitted, as being greater
praetermissa sunt, quia maiora than could be committed to writing.
erant quam ut litteris traderentur.
Basilius: Vel dominus per BASIL; Or, the Lord remained for forty
quadragenam intentatus mansit; days untempted, for the devil knew that
noverat enim Diabolus quod He fasted, yet hungered not, and dared
ieiunabat et non famescebat; et not therefore approach Him. Hence it
ideo non audebat accedere; unde follows: And he eat nothing in those
sequitur et nihil manducavit in days. He fasted indeed, to show that He
diebus illis: ieiunavit siquidem, who would gird Himself for struggles
ostendens quod illi qui se vult ad against temptation must be temperate
pugnas tentationum accingere, and sober.
sobrietas est necessaria.
Ambrosius in Lucam: Tria igitur AMBROSE; There are three things

sunt quae ad usum proficiunt which united together conduce to the
salutis humanae: sacramentum, salvation of man; The Sacrament, The
desertum et ieiunium. Nemo nisi Wilderness, Fasting. No one who has
qui legitime certaverit, coronatur; not rightly contended receives a crown,
nemo autem ad certamen virtutis but no one is admitted to the contest of
admittitur, nisi prius ab omnibus virtue, except first being washed from
ablutus maculis delictorum, gratiae the stains of all his sins, he is
caelestis munere consecretur. consecrated with the gift of heavenly
grace.
Gregorius Nazianzenus: GREG. NAZ. He fasted in truth forty

Quadraginta siquidem diebus days, eating nothing. (For He was God.)
ieiunavit nihil manducans: erat But we regulate our fasting according to
enim Deus: nos autem ieiunium our strength, although the zeal of some
possibilitati proportionamus, licet persuades them to fast beyond what
zelus aliquibus progredi suadeat they are able.
ultra posse.
Basilius: Sed tamen non sic BASIL; But we must not however so
utendum est carne ut per use the flesh, that through want of food
egestatem alimenti naturalis vigor our strength should waste away, nor
eius solvatur; neque ut ad ultimum that by excess of mortification our
torporem intellectus urgeatur per understandings wax dull and heavy.
dissolutionis excessum. Unde Our Lord therefore once performed this
dominus noster semel hoc peregit, work, but during this whole succeeding
sed per totum consequens tempus time He governed His body with due
ordine debito gubernavit corpus; et order, and so in like manner did Moses
similiter Moyses et Elias. and Elias.
Chrysostomus: Valde autem CHRYS. But very wisely, He exceeded

prudenter factum est quod in not their number of days, lest indeed He
ieiunando eorum non excessit should be thought to have come in
numerum; ne scilicet putaretur appearance only, and not to have really
apparenter venisse, non autem received the flesh, or lest the flesh
recepisse veram carnem, aut should seem to be something beyond
praeter humanam esse naturam. human nature.
Ambrosius: Quadraginta autem AMBROSE; But mark the mystical

dierum mysticum numerum number of days. For you remember that
recognoscis: tot enim diebus aquas for forty days the waters of the deep
abyssi effusas esse meministi, et were poured forth, and by sanctifying a
tot ieiunio dierum sanctificato fast of that number of days, He brings
refusam caeli serenioris ostendit before us the returning mercies of a
clementiam, tot ieiunio dierum calmer sky. By a fast of so many days
Moyses perceptionem legis also, Moses earned for himself the
emeruit, tot annos in eremo understanding of the law. Our fathers
constituti patres panem Angelorum being for so many days settled in the
consecuti sunt. wilderness, obtained the food of Angels.
Augustinus de Cons. Evang: AUG. Now that number is a sacrament

Numerus autem iste laboriosi huius of our time and labor, in which under
temporis sacramentum est, quo Christ’s discipline we contend against
sub disciplina regis Christi the devil, for it signifies our temporal
adversus Diabolum dimicamus. Hic life. For the periods of years run in
enim numerus temporalem vitam courses of four, but forty contains four
significat: tempora enim annorum tens. Again, those ten are completed by
quadripartitis vicibus currunt: the number one successively advancing
quadraginta autem quater habent on to four more. This plainly shows that
decem: porro ipsa decem ab uno the fast of forty days, i.e. the humiliation
usque ad quatuor progrediente of the soul, the Law and the Prophets
numero consummantur; quod have consecrated by Moses and Elias,
declarat quod quadraginta dierum the Gospel by the fast of our Lord
ieiunium, hoc est humiliationem Himself.
animae, consecravit et lex et
prophetae per Moysen, et Eliam, et
Evangelium per ipsius domini
ieiunium.
Basilius: Verum quia non esurire BASIL; But because not to suffer
supra hominem est, assumpsit hunger is above the nature of man, our
dominus passionem famis, indicans Lord took upon Himself the feeling of
eam non esse peccatum, et hunger, and submitted Himself as it
concessit cum voluit naturae pleased Him to human nature, both to
humanae quae sua sunt pati et do and to suffer those things which
agere; unde sequitur et were His own. Hence it follows: And
consummatis illis esuriit, non those days being ended, he was as a
coactus ad necessitatem quae hungered. Not forced to that necessity
praeest naturae, sed quasi which overpowers nature, but as if
provocans Diabolum ad duellum: provoking the devil to the conflict. For
sentiens enim Diabolus, quia ubi the devil, knowing that wherever hunger
fames, ibi imbecillitas, aggreditur is there is weakness, sets about to
ad tentandum; et quasi tentationum tempt Him, and as the deviser or
excogitator, famem Christo patienti inventor of temptations, Christ
suadebat lapidibus appetitum permitting him tries to persuade Him to
sedare; unde sequitur dixit autem satisfy His appetite with the stones. As
illi Diabolus: si filius Dei es, dic it follows; But the devil said to him, If
lapidi huic ut panis fiat. you are the Son of God, command
these stones that they be made bread.
Ambrosius: Tria praecipue AMBROSE; There are three especial

docemur tela esse Diaboli, quibus weapons which we are taught the devil
ad convulnerandam mentem is wont to arm himself with, that he may
hominis consuevit armari: gulae wound the soul of man. One is of the
unum, aliud iactantiae, tertium appetite, another of boasting, the third
ambitionis. Inde ergo coepit unde ambition. He began with that wherewith
iam vicit, scilicet Adam. Discamus he had already conquered, namely,
igitur cavere gulam, cavere Adam. Let us then beware of the
luxuriam, quia telum est Diaboli. appetite, let us beware of luxury, for it is
Sed quid sibi vult talis sermo: si a weapon of the devil. But what mean
filius Dei es, nisi quia cognoverat his words, If you are the Son of God,
Dei filius esse venturum, sed unless he had known that the Son
venisse per hanc infirmitatem would come, but supposed Him not to
corporis non putabat? Aliud est have come from the weakness of His
explorantis, aliud tentantis: ideo body. He first endeavors to find Him
profitetur se credere, et homini out, then to tempt Him. He professes to
conatur illudere. trust Him as God, then tries to deceive
Him as man.
Origenes in Lucam: Rogato autem ORIGEN; When a father is asked by his

patre a filio panem, nec dante son for bread, he does not give him a
lapidem pro pane, iste quasi stone for bread, but the devil like a
adversarius et fallax, pro pane crafty and deceitful foe gives stones for
dabat lapidem. bread.
Basilius: Suadebat quidem BASIL; He tried to persuades Christ to

lapidibus appetitum sedare; hoc satisfy His appetite with stones, i.e. to
est, permutare desiderium ab shift his desire from the natural food to
alimento naturali ad existentia that which was beyond nature or
praeter naturam. unnatural.
Origenes: Puto etiam quod usque ORIGEN; I suppose also that even now
hodie lapidem Diabolus ostendit, ut at this very time the devil shows a stone
hortetur singulos ad loquendum: dic to men that he may tempt them to
ut lapis iste panis fiat. Si videris speak, saying to them, Command this
haereticos dogmatum suorum stone to be made bread. If you see the
mendacium pro pane comedere, heretics devouring their lying doctrines
scito lapidem eorum esse as if they were bread, know that their
sermonem, quem monstrat eis teaching is a stone which the devil
Diabolus. shows them.
Basilius: Dissipator autem BASIL; But Christ while He vanquishes

tentationum Christus non repellit a temptation, banishes not hunger from
natura famem; unde sequitur et our nature, as though that were the
respondit ad illum Iesus: scriptum cause of evils, (which is rather the
est, quia non in solo pane vivit preservative of life, but confining nature
homo, sed in omni verbo Dei. within its proper bounds, shows of what
kind its nourishment is, as follows; And
Jesus answered him, saying, It is
written, Man shall not live by bread
alone.
Theophylactus: Quasi dicat: non THEOPHYL. As if He said, Not by

solis panibus humana natura bread alone is human nature sustained,
sustentatur; immo sufficit verbum but the word of God is sufficient to
Dei ad nutriendum universam support the whole nature of man. Such
naturam humanam. Taliter pastus was the food of the Israelites when they
est Israeliticus populus, colligens gathered manna during the space of
annis quadraginta manna, et forty, years, and when they delighted in
gaudens volatilium praeda. Divino the taking of quails. By the Divine
consilio Elias convivas habuit counsel Elias had the crows to entertain
corvos; Eliseus herbis agrestibus him; Elisha feel his companions on the
socios nutrivit. herbs of the field.
Cyrillus: Vel aliter. Terrenis cibis CYRIL; Or, our earthly body is
terrenum nostrum alitur corpus; nourished by earthly food, but the
anima vero rationalis divino verbo reasonable soul is strengthened by the
vigoratur ad bonam habitudinem Divine Word, to the right ordering of the
spirit.
spiritus: non enim naturam
incorpoream corpus alit.
Gregorius Nyssenus: Unde non GREG. NAZ. For the body nourishes
alitur virtus pane, not our immaterial nature.
nec per carnes bene se habet GREG NYSS. Virtue then is not
anima et pinguescit: aliis epulis vita sustained by bread, nor by flesh does
sublimis educatur et crescit: the soul keep itself in health and vigor,
nutrimentum boni castitas, panis but by other banquets than these is the
sapientia, pulmentum iustitia, potus heavenly life fostered, and increased.
impassibilis status, delectatio bene The nourishment of tile good man is
sapere. chastity, his bread, wisdom, his herbs,
justice, his drink, freedom from passion,
his delight, to be rightly wise.
Ambrosius: Vides igitur quo AMBROSE; You see then what kind of
genere utatur armorum, quo arms He uses to defend man against
hominem a spiritualis nequitiae the assaults of spiritual wickedness,
incursione defendat adversum and the allurements of the appetite. He
incitamenta gulae: non enim quasi does not exert His power as God, (for
Deus utitur potestate: quid enim how had that profited me,) but as man
mihi proderat? Sed quasi homo He summons to Himself a common aid,
commune sibi accepit auxilium, ut that while intent upon the food of divine
divino pabulo lectionis intentus reading He may neglect the hunger of
famem corporis negligat, alimentum the body, and gain the nourishment of
verbi acquirat: non enim potest qui the word. For he who seeks after the
verbum sequitur, panem desiderare word cannot feel the want of earthly
terrenum: humanis enim divina bread for divine things doubtless make
praestare non dubium est. Simul up for the loss of human. At the same
cum dicit non in solo pane vivit time by saying, Man lives not by bread
homo, ostendit hominem esse alone, He shows that man was
tentatum, hoc est susceptionem tempted, that is, our flesh which He
nostram, non suam divinitatem. assumed, not His own divinity.
Lectio 2
5 καὶ ἀναγαγὼν 5. And the devil, taking him

αὐτὸν ἔδειξεν αὐτῷ up into a high mountain,
showed to him all the
πάσας τὰς βασιλείας kingdoms of the world in a
τῆς οἰκουμένης ἐν moment of time. 6. And the
στιγμῇ χρόνου: 6 καὶ devil said to him, All this
εἶπεν αὐτῷ ὁ power will I give you, and the
glory of them: for that is
διάβολος, σοὶ δώσω
delivered to me; and to
τὴν ἐξουσίαν ταύτην whomsoever I will I give it. 7.
ἅπασαν καὶ τὴν If you therefore will worship
me, all shall be yours. 8. And
δόξαν αὐτῶν, ὅτι ἐμοὶ Jesus answered and said to
παραδέδοται καὶ ᾧ him, Get you behind me,
ἐὰν θέλω δίδωμι Satan: for it is written, You
αὐτήν: 7 σὺ οὖν ἐὰν shall worship the Lord your
God, and him only shall you
προσκυνήσῃς
serve.
ἐνώπιον ἐμοῦ, ἔσται
σοῦ πᾶσα. 8 καὶ
ἀποκριθεὶς ὁ Ἰησοῦς
εἶπεν αὐτῷ,
γέγραπται, κύριον τὸν
θεόν σου
προσκυνήσεις καὶ
αὐτῷ μόνῳ
λατρεύσεις.
Theophylactus: Primo inimicus THEOPHYL. The enemy had first

Christum de gula tentaverat, sicut assailed Christ by the temptation of the
et Adam; deinde de cupiditate sive appetite, as also he did Adam. He next
avaritia, in hoc quod ostendit ei tempts Him with the desire of gain or
omnia regna mundi; unde sequitur covetousness, showing Him all the
et duxit illum Diabolus in montem kingdoms of the world. Hence it follows,
excelsum, et ostendit ei omnia And the devil taking him up.
regna orbis terrae in momento
temporis.
Gregorius in Evang: Quid mirum GREG. What marvel that He permitted

si se permisit ab illo in montem Himself to be led by the devil into the
duci qui se pertulit etiam a mountains, who even in endured to be
membris ipsius crucifigi? crucified in His own body?
Theophylactus: Sed qualiter THEOPHYL. But how did the devil show
ostendit ei omnia regna orbis Him all the kingdoms of the world? Some
terrae? Quidam dicunt, quod say that he presented them to Him in
mente haec ei ostendit; ego autem imagination, but I hold that he brought
dico, quod sensibiliter et in them before Him in visible form and
phantasia apparere fecit. appearance.
Titus: Vel descripsit orbem verbo TITUS BOST. Or, the devil described the
et velut quamdam domum world in language, and as he thought
intentioni eius manifestavit, ut brought it vividly before our Lord’s mind
existimabat. as though it were a certain house.
Ambrosius: Bene autem in AMBROSE;; Truly in a moment of time,

momento temporis saecularia et the kingdoms of this world are described.
terrena monstrantur: non enim tam For here it is not so much the rapid
conspectus celeritas indicatur, glance of sight which is signified as is
quam caducae fragilitas potestatis declared the frailty of mortal power. For
exprimitur. In momento enim in a moment all this passes by, and
cuncta illa praetereunt; et saepe oftentimes the glory of this world has
honor saeculi abiit antequam vanished before it has arrived. It follows,
venerit. Sequitur et ait illi: tibi dabo And he said to him, I will give you all this
potestatem hanc universam et power.
gloriam illorum, quia mihi tradita
sunt, et cui volo do illa.
Titus: In utroque mentiebatur: TITUS BOST; He lied in two respects.

neque enim habebat, nec conferre For he neither had to give nor could he
poterat quo carebat: nullus enim give that which he had not; he gains
obtinet potestatem, sed ad possession of nothing, but is an enemy
pugnam est adversarius reduced to fight.
derelictus.
Ambrosius: Alibi enim legitur quia AMBROSE; For it is elsewhere said, that
omnis potestas a Deo est; itaque a all power is from God. Therefore from
Deo est potestatum ordinatio, a God’s hands comes the disposal of
malo ambitio potestatis; nec est power, the lust of power is from the evil
potestas mala, sed is qui male one; power is not itself evil, but he who
utitur potestate. Quid ergo? evilly uses it. What then; is it good to
Bonum est uti potestate, studere exercise power, to desire honor? Good if
honori? Bonum, si deseratur, non it is bestowed upon us, not if it is seized.
eripiatur. Distingue tamen hoc We must distinguish however in this
ipsum bonum; alius enim bonus in good itself. There is one good use of the
saeculo; alius perfectae virtutis world, another of perfect virtue. It is good
usus. Bonum est enim Deum to seek God; it is a good thing that the
quaerere et cognoscendae desire of becoming acquainted with God
divinitatis studium nullis should be hindered by no worldly
occupationibus impediri. Quod si business. But if he who seeks God, is
is qui Deum quaerit, propter from the weakness of the flesh, and the
fragilitatem carnis et mentis narrowness of his mind, often tempted,
angustias saepe tentatur; quanto how much more is he exposed who
magis qui saeculum quaerit, seeks the world? We are taught then to
obnoxius est. Docemur ergo despise ambition, because it is subject to
ambitionem despicere, eo quod the power of the devil.
diabolicae subicit potestati.
Titus: Habet autem forensis gratia But honor abroad is followed by danger
domesticum periculum, et ut at home, and in order to rule others a
dominetur aliis prius servit; man is first their servant, and prostrates
curvatur ad obsequium ut honore himself in obedience that he may be
donetur; et dum vult esse rewarded with honors, and the higher he
sublimior, simulata humilitate fit aspires the lower he bends with feigned
vilior; unde subdit tu ergo si humility; whence he adds, If you will fall
adoraveris coram me, erunt tibi down and worship me.
omnia subdita.
Cyrillus: Quomodo tu, cuius sors CYRIL; And do you, whose lot is the
est inextinguibilis flamma, qualiter unquenchable fire, promise to the Lord
omnium domino quae sua sunt of all that which is His own? Did you
spondes? Putasti cultorem think to have Him for your worshiper,
habere, cuius metu tremunt from dread of whom the whole creation
universa? trembles?
Origenes in Lucam: Vel aliter ORIGEN; Or, to view the whole in

totum. Duo reges certatim regnare another light. Two kings are earnestly
festinant: peccati rex peccatoribus contending for a kingdom; The king of
Diabolus, et iustitiae rex iustis sin who reigns over sinners, that is, the
Christus: sciensque Diabolus ad devil; The king of righteousness who
hoc venisse Christum ut regnum rules the righteous, that is, Christ. The
eius tolleret, ostendit ei omnia devil, knowing that Christ had come to
regna mundi: non quidem regnum take away his kingdom, shows Him all
Persarum et Indorum, sed regnum the kingdoms of the world; not the
suum, quomodo regnaret in kingdoms of the Persians and of the
mundo, quomodo scilicet alii Medes, but his own kingdom whereby he
regnentur a fornicatione, alii ab reigned in the world, whereby some are
avaritia: et ostendit ei in puncto under the dominion of fornication, others
temporis, hoc est in praesenti of covetousness. And he shows Him
temporum cursu, qui ad them in a moment of time, that is, in the
comparationem aeternitatis puncti present course of time, which is but a
obtinet instar: neque enim moment in comparison of eternity. For
necessarium habebat salvator ut the Savior needed not to be shown for
ei diutius huius saeculi negotia any longer time the affairs of this world,
monstrarentur; sed statim ut aciem but as soon as He turned His eyes to
luminum suorum ad look, He beheld sins reigning, and men
contemplandum vertit, et peccata made slaves to vice. The devil therefore
regnantia, et eos qui regnarentur a says to Him, Came You to contend with
vitiis conspexit. Dicit ergo ad eum: me for dominion? Worship me, and
venisti ut adversus me de imperio behold I give You the kingdom I hold.
dimices. Adora me, et accipe Now the Lord would indeed reign, but
regnum quod teneo. Verum being Righteousness itself, would reign
dominus vult quidem regnare, sed without sin; and would have all nations
iustitia, ut absque peccato regnet; subject to Him, that they might obey the
et vult gentes sibi esse subiectas, truth, but would not so reign over others
ut serviant veritati; nec sic vult as that He Himself should be subject to
regnare ceteris ut ipse regnetur a the devil. Hence it follows, And Jesus
Diabolo; unde sequitur et answering said to him, It is written, You
respondens Iesus dixit illi: shall worship the Lord your God.
scriptum est: dominum Deum
tuum adorabis, et illi soli servies.
Beda: Dicens Diabolus salvatori si BEDE, The devil saying to our Savior, If
procidens adoraveris me, e you will fall down and worship me,
contrario audit, quod ipse magis receives answer that he himself ought
adorare eum debeat quasi rather to worship Christ as his Lord and
dominum et Deum suum. God.
Cyrillus: Qualiter autem, si, CYRIL; But how comes ;it that the Son
secundum haereticos, filius est (if as the heretics say a created being) is
creatura, adoratur? Quod crimen worshipped? What charge can be
inferretur adversus eos qui brought against those who served the
servierunt creaturae et non creature and not the Creator, if the Son
creatori, si filium secundum eos (according to them a created being) we
creaturam existentem colimus are to worship as God?
tamquam Deum?
Origenes: Vel aliter. Hos, inquit, ORIGEN; Or else, All these, he says, I
omnes propterea mihi volo esse would have subject to me, that they
subiectos, ut dominum Deum might worship the Lord God, and serve
adorent et ipsi soli serviant; tu Him alone. But do you wish sin to begin
autem a me vis incipere from Me, which I came hither to destroy?
peccatum, quod ego dissoluturus
huc veni.
Cyrillus: Hoc autem mandatum CYRIL; This command touched him to

eius tetigit intima; ante adventum the quick; for before Christ’s coming he
enim eius ipse ubique colebatur: was every where worshipped. But the
lex autem divina eiciens ipsum a law of God casting him down from his
dominio usurpato, adorare statuit usurped dominion, establishes the
solum eum qui naturaliter Deus worship of Him alone who is really God.
est.
Beda: Quaeret autem aliquis BEDE; But some one may ask how this
quomodo conveniat quod hic injunction agrees with the word of the
praecipitur, soli domino Apostle, which says, Beloved, serve one
serviendum, apostoli verbo, qui another. In the Greek, signifies a
dicit: per caritatem servite invicem. common service, (i.e. given either to
Sed in Graeco dulia intelligitur God or man,) according to which we are
servitus communis, hoc est sive bid to serve one another; but is the
Deo, sive homini exhibita; latria service due to the worship of the Deity,
autem vocatur servitus divinitatis with which we are bid to serve God
cultui debita. Iubemur ergo per alone.
caritatem servire invicem, quod
est Graece duleuin; iubemur uni
Deo servire, quod est Graece
latreuin: unde hic dicitur et illi soli
servies; quod est Graece latreuis.
Lectio 3
9 ἤγαγεν δὲ αὐτὸν εἰς 9. And he brought him to

ἰερουσαλὴμ καὶ ἔστησεν Jerusalem, and set him
on a pinnacle of the
ἐπὶ τὸ πτερύγιον τοῦ temple, and said to him, If
ἱεροῦ, καὶ εἶπεν αὐτῷ, εἰ you be the Son of God,
υἱὸς εἶ τοῦ θεοῦ, βάλε cast yourself down from
σεαυτὸν ἐντεῦθεν κάτω: hence: 10. For it is
written, He shall give his
10 γέγραπται γὰρ ὅτι τοῖς
angels charge over you,
ἀγγέλοις αὐτοῦ to keep you: 11. And in
ἐντελεῖται περὶ σοῦ τοῦ their hands they shall
διαφυλάξαι σε, 11 καὶ ὅτι bear you up, lest at any
ἐπὶ χειρῶν ἀροῦσίν σε time you dash your foot
against a stone. 12. And
μήποτε προσκόψῃς πρὸς Jesus answering said to
λίθον τὸν πόδα σου. 12 him, It is said, You shall
καὶ ἀποκριθεὶς εἶπεν not tempt the Lord thy
αὐτῷ ὁ Ἰησοῦς ὅτι God. 13. And when the
devil had ended all the
εἴρηται, οὐκ ἐκπειράσεις
temptation, he departed
κύριον τὸν θεόν σου. 13 from him for a season.
καὶ συντελέσας πάντα
πειρασμὸν ὁ διάβολος
ἀπέστη ἀπ' αὐτοῦ ἄχρι
καιροῦ.
Ambrosius: Sequitur iactantiae telum, AMBROSE; The next weapon he

quo in proclive delinquitur: quia dum uses is that of boasting, which
homines gloriam virtutis suae iactare always causes the offender to fall
desiderant, de loco meritorum et down; for they who love to boast of
statione decidunt: unde dicitur et duxit the glory of their virtue descend from
illum in Ierusalem, et statuit eum the stand and vantage ground of
supra pinnaculum templi. their good deeds. Hence it is said,
And he led him to Jerusalem.
Origenes in Lucam: Sequebatur ORIGEN; He followed evidently as a
plane, quasi athleta ad tentationem wrestler, gladly setting out to meet
sponte proficiscens, et quodammodo the temptation, and saying, as it
loquebatur: duc quo vis, et invenies were, Lead me where you will, and
me in omnibus fortiorem. you will find me the stronger in every
thing.
Ambrosius: Ita est autem iactantia ut AMBROSE; It is the fate of boasting,

dum se putat unusquisque ad altiora that while a man thinks he is climbing
conscendere, sublimium usurpatione higher, he is by his pretension to lofty
factorum ad inferiora trahatur; unde deeds brought low. Hence it follows,
sequitur et dixit illi: si filius Dei es, And he said, to him, you are the Son
mitte te hinc deorsum. of God, throw yourself down.
AthanasiusNon autem contra ATHAN. The devil entered not into a

divinitatem certamen Diabolus iniit, contest with God, (for he durst not,
neque enim audebat; et ideo dicebat and therefore said, you are the Son
si filius Dei es: sed cum homine of God,) but he contended with man
certamen iniit, quem quondam whom once he had power to
seducere potuit. deceive.
Ambrosius: Vere autem diabolica vox AMBROSE; That is truly the devil’s
est quae mentem hominis de gradu language, which seeks to cast down
altiori meritorum praecipitare the soul of man from the high ground
contendit. Simul infirmitatem suam of its good deeds, while he shows at
Diabolus malitiamque designat: quia the same time both his weakness
nemini potest nocere nisi ipse and malice, for he can injure no one
deorsum se miserit: nam qui relictis that does not first cast himself down.
caelestibus terrena eligit, voluntarium For he who forsaking heavenly
quoddam praecipitium vitae labentis things pursues earthly, rushes as it
incurrit. Simul quoniam telum suum were willfully down the self-sought
Diabolus vidit obtusum, qui omnes precipice of a falling life. As soon
proprie subiecerat potestati, plus then as the devil perceived his dart
coepit quam hominem iudicare. blunted, he who had subdued all
Transfigurat autem se Satanas velut men to his own power, began to think
Angelum lucis, et de Scripturis saepe he had to deal with more than man.
divinis laqueum fidelibus parat; unde But Satan transforms himself into an
sequitur scriptum est enim: quoniam angel of light, and often from the
Angelis suis mandavit de te, ut Holy Scriptures weaves his mesh for
conservent te, et quia in manibus the faithful: hence it follows, It is
tollent te, ne forte offendas ad lapidem written, He shall give, &c.
pedem tuum.
Origenes: Unde tibi, Diabole, hoc ORIGEN; Whence know you, Satan,
scire, quod ista scripta sunt? Numquid that those things are written? Have
legisti prophetas vel divina eloquia? you read the Prophets, or the oracles
Legisti quidem non ut ipse ex lectione of God? You have read them indeed,
eorum melior fieres, sed ut de simplici but not that yourself might be the
littera eos qui amici sunt litterae better for the reading, but that from
interficias. Scis quia si de aliis eius the mere letter you might slay them
voluminibus loqui volueris, non who are friends to the letter. You
decipies. know that if you were to speak from
His other books, you would not
deceive.
Ambrosius: Ergo non te capiat AMBROSE; Let not the heretic

haereticus, quia potest de Scripturis entrap you by bringing examples
aliqua exempla proferre: utitur et from the Scriptures. The devil makes
Diabolus testimoniis Scripturarum, use of the testimony of the Scriptures
non ut doceat, sed ut fallat. not to teach but to deceive.
Origenes: Vide autem quomodo et in ORIGEN; But mark how wily he is

ipsis testimoniis versipellis est; vult even in this testimony. For he would
enim minuere gloriam salvatoris, quasi fain throw a slur upon the glory of the
Angelorum indigeat auxilio: offensurus Savior, as though He needed the
pedem, nisi eorum manibus assistance of angels, and would
sublevetur. Hoc enim testimonium non stumble were He not supported by
de Christo, sed de sanctis generaliter their hands. But this was said not of
scriptum est: neque enim indiget Christ, but of the saints generally; He
Angelorum auxilio qui maior est needs not the aid of angels, Who is
Angelis, quin potius disce, Diabole, greater than angels. But let this
quod nisi Deus adiuvaret Angelos, teach you, Satan, that the angels
offenderent pedem suum; et tu would stumble did not God sustain
propterea offendisti, quia credere in them; and you stumble because you
Iesum Christum Dei filium noluisti. refuse to believe in Jesus Christ the
Quare autem siles quod sequitur: Son of God. But why are you silent
super aspidem et basiliscum as to what follows, You shall walk
ambulabis, nisi quia tu es basiliscus, upon the asp and the basilisk, except
tu draco, tu leo? that you are the basilisk, you are the
dragon and the lion?
Ambrosius: Sed dominus rursus ne AMBROSE; But the Lord, to prevent

ea quae de se fuerant prophetata, ad the thought that those things which
arbitrium Diaboli putaret esse had been prophesied of Him were
facienda, sed divinitatis propriae fulfilled according to the devil’s will,
auctoritate servata, versutiae eius and not by the authority of His own
occurrit; ut quia Scripturarum divine power, again so foils his
exemplum praetenderat, Scripturarum cunning, that he who had alleged the
vinceretur exemplis; unde sequitur et testimony of Scripture, should by
respondens Iesus ait illi: dictum est Scripture himself be overthrown.
quia non tentabis dominum Deum Hence it follows, And Jesus
tuum. answering said, It is said, You shall
not tempt the Lord thy God.
Chrysostomus: Diabolicum enim est CHRYS For it is of the devil to cast
seipsum inicere ad pericula, et tentare one’s self into dangers, and try
si eripiat Deus. whether God will rescue us.
Cyrillus: Non enim tentantibus largitur CYRIL; God gives not help to those
Deus auxilia, sed credentibus in eum: who tempt Him, but to those who
unde Christus tentantibus eum non believe on Him. Christ therefore did
ostendebat miracula, quibus dicebat: not show ills miracles to them that
generatio prava signum quaerit, et tempted Him, but said to them, An
non dabitur ei. evil generation seeks a sign, and no
sign shall be given to them.
Chrysostomus: Aspice autem CHRYS. But mark how the Lord,

quomodo non turbatus est dominus; instead of being troubled,
immo de Scripturis humillime cum condescends to dispute from the
iniquo disceptat, ut conformeris Scriptures with the wicked one, that
Christo pro posse. Novit Diabolus you, as far as you are able, might
arma Christi, quibus succubuit: ex become like Christ. The devil knew
mansuetudine eum cepit, ex the arms of Christ, beneath which he
humilitate devicit. Tu quoque, cum sunk. Christ took him captive by
videris hominem effectum Diabolum, meekness, He overcame him by
et tibi obviantem, eo modo devincas, humility. Do you also, when you see
doceas animam tuam formare os a man who has become a devil
condecens ori Christi: sicut enim cum coming to meet you, subdue him in
Romanus forsan residet iudex, non like manner. Teach your soul to
exaudiet responsum ignorantis eo conform its words to those of Christ.
modo loqui quo ipse, sic et Christus For as a Roman judge, who on the
nisi suo modo loquaris, non exaudiet bench refuses to hear the reply of
te, nec vacabit tibi. one who knows not how to speak as
he does; so also Christ, except you
speak after His manner, will neither
hear you nor protect you.
Gregorius Nyssenus: Legitime GREG NYSS. In lawful contests the

autem pugnanti agonum reperitur battle is terminated either when the
terminus; vel quod adversarius sua adversary surrenders of his own
sponte cedat vincenti, vel trino casu accord to the conqueror, or is
deponitur secundum pugnatoriae artis defeated in three falls, according to
decretum; unde sequitur et the rules of the art of fighting. Hence
consummata omni tentatione Diabolus it follows, And all the temptation
recessit usque ad tempus ab illo. being completed, &c.
Ambrosius: Non dixisset Scriptura AMBROSE; He would not have said

omnem tentationem consummatam, that all the temptation was ended,
nisi in tribus praemissis esset omnium had there not been in the three
materia delictorum: quia causae temptations which have been
tentationum, causae cupiditatum sunt: described the materials for every
scilicet carnis oblectatio, spes gloriae, crime; for the causes of temptations
aviditas potentiae. are the causes of desire, namely, the
delight of the flesh, the pomp of vain-
glory, greediness of power.
AthanasiusAccesserat quidem ad ATHAN. The enemy came to Him as,

eum hostis ut ad hominem; non man, but not finding in Him the marks
inveniens autem in ipso antiqui sui of his ancient seed, he departed.
seminis signa, discessit.
Ambrosius: Vides ergo ipsum AMBROSE; You see then that the
Diabolum in stadio non esse devil is not obstinate on the field, is
pertinacem, cedere verae solere wont to give way to true virtue; and if
virtuti; et si invidere non desinat, he ceases not to hate, he yet dreads
tamen instare formidat, quia to advance, for so he escapes a
frequentius refugit triumphari. Audito more frequent defeat. As soon then
itaque Dei nomine, recessit, inquit, as he heard the name of God, he
usque ad tempus; postea enim non retired (it is said) for a season, for
tentaturus, sed aperte pugnaturus afterwards he comes not to tempt,
venit. but to fight openly.
Theophylactus: Vel quia de voluptate THEOPHYL. Or, having tempted Him

tentaverat in deserto, recessit ab eo in the desert with pleasure, he retires
usque ad tempus crucis, in quo eum from Him until the crucifixion, when
erat de tristitia tentaturus. he was about to tempt Him with
sorrow.
Maximus: Vel Diabolus in deserto MAXIMUS; Or the devil had

Christo suggesserat praeferre mundi prompted Christ in the desert to
materiam divino amori; quem dominus prefer the things of the world to the
retrocedere iussit, quod erat indicium love of God. The Lord commanded
divini amoris: unde postea satagebat him to leave Him, (which itself was a
praevaricatorem eum facere mark of Divine love.) It was
dilectionis ad proximos; et ideo afterwards then enough to make
docente eo semitas vitae provocabat Christ appear the false advocate of
ad illius insidias Pharisaeos et love to His neighbors, and therefore
Scribas, ut ad eorum odium while He was teaching the paths of
perverteretur. Sed dominus dilectionis life, the devil stirred up the Gentiles
intuitu, quem habebat in eos, and Pharisees to lay traps for Him
monebat, arguebat, beneficia conferre that He might be brought to hate
non cessabat. them. But the Lord, from the feeling
of love which He had towards them,
exhorted, reproved, ceased not to
bestow mercy upon them.
Augustinus de Cons. Evang: Totum AUG. The whole of this narrative

autem hoc similiter Matthaeus narrat, Matthew relates in a similar manner,
sed non eodem ordine: unde incertum but not in the same order. It is
est quid prius factum sit: utrum regna uncertain therefore which took place
terrae prius demonstrata sint ei et first, whether the kingdoms of the
postea in pinnam templi levatus sit; an earth were first shown to Him, and
hoc prius et illud postea: nihil tamen He was afterwards taken up to the
ad rem, dum omnia facta esse pinnacle of the temple; or whether
manifestum sit. this came first, and the other
afterwards. It matters little however
which, as long as it is clear that they
all took place.
Maximus: Ob hoc autem MAXIMUS; But the reason why one

Evangelistarum hanc iste, illam vero Evangelist places this event first, and
ille praemittit, quia inanis gloria et another that, is because vain-glory
avaritia ad invicem sese gignunt. and covetousness give birth in turn
to one another.
Origenes in Lucam: Ioannes autem, ORIGEN; But John, who had

quia a Deo exordium fecerat, dicens: commenced his Gospel from God,
in principio erat verbum, tentationem saying, In the beginning was the
domini non descripsit, quia Deus Word, did not describe the
tentari non potest, de quo ei erat temptation of the Lord, because God
sermo: quia vero in Matthaei can not be tempted, of whom he
Evangelio et in Luca generatio wrote. But because in the Gospels of
hominis scribitur et in Marco: homo Matthew and Luke the human
autem est qui tentatur; ideo generations are given, and in Mark it
Matthaeus, Lucas et Marcus is man who is tempted, therefore
tentationem domini descripserunt. Matthew, Luke, and Mark have
described the temptation of the Lord.
Lectio 4
14 καὶ ὑπέστρεψεν ὁ 14. And Jesus returned in the

Ἰησοῦς ἐν τῇ δυνάμει power of the Spirit into
Galilee: and there went out a
τοῦ πνεύματος εἰς fame of him through all the
τὴν γαλιλαίαν. καὶ region round about. 15. And
φήμη ἐξῆλθεν καθ' he taught in their synagogues,
ὅλης τῆς περιχώρου being glorified of all. 16. And
he came to Nazareth, where
περὶ αὐτοῦ. 15 καὶ
he had been brought up: and,
αὐτὸς ἐδίδασκεν ἐν as his custom was, he went
ταῖς συναγωγαῖς into the synagogue on the
αὐτῶν, δοξαζόμενος sabbath day, and stood up for
ὑπὸ πάντων. 16 καὶ to read. 17. And there was
delivered to him the book of
ἦλθεν εἰς ναζαρά, οὗ the prophet Esaias. And when
ἦν τεθραμμένος, καὶ he had opened the book, he
found the place where it was
εἰσῆλθεν κατὰ τὸ written, 18. The Spirit of the
εἰωθὸς αὐτῷ ἐν τῇ Lord is upon me, because he
ἡμέρᾳ τῶν σαββάτων has anointed me to preach
εἰς τὴν συναγωγήν, the Gospel to the poor: he has
sent me to heal the
καὶ ἀνέστη
brokenhearted, to preach
ἀναγνῶναι. 17 καὶ deliverance to the captives,
ἐπεδόθη αὐτῷ and recovering of sight to the
βιβλίον τοῦ blind, to set at liberty them
προφήτου ἠσαΐου, that are bruised, 19. To
preach the acceptable year of
καὶ ἀναπτύξας τὸ the Lord. 20. And he closed
βιβλίον εὗρεν τὸν the book, and he gave it again
τόπον οὗ ἦν to the minister, and sat down.
γεγραμμένον, 18 And the eyes of all them that
were in the synagogue were
πνεῦμα κυρίου ἐπ'
fastened on him. 21. And he
ἐμέ, οὗ εἵνεκεν began to say to them, This
ἔχρισέν με day is this Scripture fulfilled in
εὐαγγελίσασθαι your ears.
πτωχοῖς, ἀπέσταλκέν
με κηρύξαι
αἰχμαλώτοις ἄφεσιν
καὶ τυφλοῖς
ἀνάβλεψιν,
ἀποστεῖλαι
τεθραυσμένους ἐν
ἀφέσει, 19 κηρύξαι
ἐνιαυτὸν κυρίου
δεκτόν. 20 καὶ πτύξας
τὸ βιβλίον ἀποδοὺς
τῷ ὑπηρέτῃ
ἐκάθισεν: καὶ
πάντων οἱ ὀφθαλμοὶ
ἐν τῇ συναγωγῇ
ἦσαν ἀτενίζοντες
αὐτῷ. 21 ἤρξατο δὲ
λέγειν πρὸς αὐτοὺς
ὅτι σήμερον
πεπλήρωται ἡ γραφὴ
αὕτη ἐν τοῖς ὠσὶν
ὑμῶν.
Origenes in Lucam: Quia ORIGEN; The Lord having overcome the

dominus tentatorem vicerat, virtus tempter, power was added to Him, i.e. as
ei addita est; quantum scilicet ad far as regards the manifestation of it.
manifestationem; unde dicitur et Hence it is said, And Jesus returned in
egressus est Iesus in virtute the power of the Spirit.
spiritus in Galilaeam.
Beda: Virtutem spiritus signa BEDE; By the power of the Spirit he

miraculorum dicit. means showing forth of miracles.
Cyrillus: Agebat autem miracula, CYRIL; Now He performed miracles not

non ab extrinseco, et quasi from any external power, and from having
acquisitam habens spiritus sancti as it were the acquired grace of the Holy
gratiam, sicut alii sancti; sed Spirit, as other saints, but rather as being
potius, cum esset naturaliter Dei by nature the Son of God, and partaking
filius et consors omnium quae of all things which are the Father’s, He
sunt patris, tamquam propria exercises as by His own power and
virtute et operatione, utitur ea operation that grace which is of the Holy
quae est spiritus sancti. Decebat Spirit. But it was right that from that time
autem ex tunc eum notum fieri, et He should become known, and that the
humanationis fulgere mysterium mystery of His humanity should shine
apud eos qui erant de sanguine forth among those who were of the seed
Israel; ideo sequitur et fama exiit of Israel. It therefore follows, And his
per universam regionem de illo. fame went out.
Beda: Et quia sapientia pertinet BEDE; And because wisdom belongs to

ad doctrinam, virtus vero refertur teaching, but power to works, both are
ad opera, utraque hic joined here, as it follows, And he taught
coniunguntur; unde sequitur et in the synagogue.
Synagogue, which is a
ipse docebat in synagogis eorum. Greek word, is rendered in Latin
Synagoga Graece, Latine dicitur congregatio. By this name then the Jews
congregatio; quo nomine non were accustomed to call not only the
solum turbarum conventum, sed gathering together of people, but also the
et domum in qua ad audiendum house where they met together to hear
verbum Dei conveniebant, Iudaei the word of God; as we call by the name
appellare solebant; sicut nos of Church, both the place and the
Ecclesias et loca et choros company of the faithful. But there is this
fidelium vocamus. Verum differt difference between the synagogue which
inter synagogam quae is called congregation, and the Church
congregatio, et Ecclesiam quae which is interpreted convocation, that
convocatio interpretatur: quia flocks and cattle, and any thing else can
scilicet et pecora et quaeque res be gathered together in one, but only
congregari in unum possunt; rational beings can be called together.
convocari non possunt nisi ratione Accordingly the Apostolical doctors
utentia: ideo novae gratiae thought right to call a people which was
populum quasi maiore dignitate distinguished by the superior dignity of a
praeditum, rectius Ecclesiam new grace rather by the name of Church,
quam synagogam nominare than Synagogue. But rightly also was the
apostolicis doctoribus visum est. fact of His being magnified by those
Merito autem et magnificatus a present proved, by actual evidence of
praesentibus asseveratur word and deed, as it follows, And he was
praecedentibus factorum magnified by all.
dictorumve indiciis, cum sequitur
et magnificabatur ab omnibus.
Origenes in Lucam: Cave autem ORIGEN; But you must not think that
ne beatos tantum illos iudices, et they only were happy, and that you are
te arbitreris privatum esse Christi deprived of Christ’s teaching. For now
doctrina: quia nunc etiam in toto also throughout the world He teaches
orbe docet per organa sua, et through His instruments, and is now more
nunc magis glorificatur ab glorified by all men, than at that time
omnibus quam illo tempore quo when those only in one province were
tantum in una provincia gathered together.
cognoscebatur.
Cyrillus: Largitur autem sui CYRIL; He communicates the knowledge

notitiam illis inter quos educatus of Himself to those among whom He was
est secundum carnem; unde brought up according to the flesh. As it
sequitur et venit Nazareth, ubi follows, And he came to Nazareth.
erat nutritus.
Theophylactus: Ut et nos doceat THEOPHYL. That He might teach us to

prius proprios beneficare et benefit and instruct first our brethren,
docere, deinde et ad reliquos then to extend our kindness to the rest of
amicitiam spargere. our friends.
Beda: Confluebant autem die BEDE; They flocked together on the

sabbati in synagogis, ut feriatis Sabbath day in the synagogues, that,
mundi negotiis ad meditanda legis resting from all worldly occupations, they
monita quieto corde residerent; might set themselves down with a quiet
unde sequitur et intravit mind to meditate on the precepts of the
secundum consuetudinem suam Law. Hence it follows, And he entered as
die sabbati in synagogam. was his custom on the Sabbath day into
the synagogue.
Ambrosius: Ita autem dominus AMBROSE; The Lord in every thing so

ad omnia se curvavit obsequia, ut humbled Himself to obedience, that He
ne lectoris quidem aspernaretur did not despise even the office of a
officium; unde sequitur et surrexit reader, as it follows, And he rose up to
legere, et traditus est illi liber read, and there was delivered to him the
Isaiae. Accepit quidem librum, ut book, &c. He received the book indeed,
ostenderet seipsum esse qui that He might show Himself to be the
locutus est in prophetis, et same who spoke in the Prophets, and
removeret sacrilegia perfidorum, that He might stop the blasphemies of the
qui alium Deum dicunt veteris wicked, who say that there is one God of
testamenti, alium novi; vel qui the Old Testament, another of the New;
initium Christi dicunt esse de or who say that Christ had His beginning
virgine; quomodo enim coepit ex from a virgin. For how did He begin from
virgine qui ante virginem a virgin, who spoke before that virgin
loquebatur? was?
Origenes: Non autem fortuito ORIGEN; He opens not the book by

revolvit librum, et caput de se chance, and finds a chapter containing a
vaticinans reperit lectionis; sed prophecy of Himself, but by the
hoc providentiae Dei fuit; unde providence of God. Hence it follows, And
sequitur et ut revolvit librum, when he had opened the book, he found
invenit locum ubi scriptum erat: the place, &c.
spiritus domini super me; Christus
enim est qui ita commemoratur.
AthanasiusExplicans enim nobis ATHAN. He says this to explain to us the

causam factae in mundo cause of the revelation made Or to the
revelationis, id est suae world, and of His taking upon Him the
humanationis, hoc dicit: sicut human nature. For as the Son, though He
enim filius, cum sit spiritus dator, is the giver of. the Spirit, does not refuse
non recusat fateri tamquam to confess as man that by the Spirit He
homo, quod in spiritu Dei eicit casts out devils, so, inasmuch as He was
Daemonia; ita non recusat dicere made man, He does not refuse to say,
spiritus domini super me, pro eo The Spirit of the Lord is upon me.
quod factus est homo.
Cyrillus: Similiter autem fatemur CYRIL; In like manner we confess Him to

eum unctum fuisse inquantum have been anointed, inasmuch as He
carnem suscepit; unde sequitur took upon Him our flesh, as it follows,
propter quod unxit me: non enim Because he has anointed me. For the
ungitur divina natura, sed quod Divine nature is not anointed, but that
nobis cognatum existit: sic etiam which is cognate to us. So also when He
et quod dicit se missum, says that He was sent, we must suppose
imputandum est humanitati; nam Him speaking of His human nature. For it
sequitur evangelizare pauperibus follows, He has sent me to preach the
misit me. gospel to the poor.
Ambrosius: Vides Trinitatem AMBROSE; You see the Trinity coeternal

coaeternam atque perfectam: and perfect. The Scripture speaks of
ipsum loquitur Scriptura Iesum Jesus as perfect God and perfect man. It
Deum hominemque in utero speaks of the Father, and the Holy Spirit,
perfectum; loquitur et patrem et who was shown to be a cooperator, when
spiritum sanctum, qui cooperator in a bodily form as a dove He descended
ostenditur quando corporali upon Christ.
specie sicut columba descendit in
Christum.
Origenes in Lucam: Pauperes ORIGEN; By the poor He means the

autem nationes dicit: isti enim Gentile nations, for they were poor,
erant pauperes nihil omnino possessing nothing at all, having neither
possidentes, non Deum, non God, nor Law, nor Prophets, nor justice,
legem, non prophetas, non and the other virtues.
iustitiam, non reliquas virtutes.
Ambrosius: Vel universaliter AMBROSE; Or, He is anointed all over

ungitur oleo spirituali et virtute with spiritual oil, and heavenly virtue, that
caelesti, ut paupertatem He might enrich the poverty of man’s
conditionis humanae, thesauro condition with the everlasting treasure of
resurrectionis rigaret aeterno. His resurrection.
Beda: Mittitur etiam evangelizare BEDE; He is sent also to preach the

pauperibus, dicens: beati Gospel to the poor, saying, Blessed are
pauperes, quia vestrum est the poor, for yours is the kingdom of
regnum caelorum. heaven.
Cyrillus: Forsitan enim CYRIL; For perhaps to the poor in spirit

pauperibus spiritu in his ostendit He declares in these words, that among
exhibitum liberale donum inter all the gifts which are obtained through
omnia dona quae per Christum Christ, upon them was bestowed a free
obtinentur. Sequitur sanare gift. It follows, To heal the broken
contritos corde. Vocat contritos hearted. He calls those broken hearted,
corde debiles, fragilem mentem who are weak, of an infirm mind, and
habentes, et resistere nequeuntes unable to resist the assaults of the
insultibus passionum; quibus passions, and to them He promises a
remedium sanitatis promittit. healing remedy.
Basilius: Vel contritos corde venit BASIL; Or, He came to heal the broken
sanare, idest remedium dare hearted, i.e. to afford a remedy to those
habentibus cor contritum a that have their heart broken by Satan
Satana per peccatum: eo quod through sin, because beyond all other
prae ceteris peccatum cor things sin lays prostrate the human
humanum prosternit. hears.
Beda: Vel quia scriptum est: cor BEDE; Or, because it is written, A broken
contritum et humiliatum Deus non and a contrite heart God will not despise.
spernit, ideo missum se dicit ad He says therefore, that He is sent to heal
sanandum contritos corde, the broken hearted, as it is written, Who
secundum illud: qui sanat heals the broken hearted.
It follows, And
contritos corde. Sequitur et to preach deliverance to the captives.
praedicare captivis remissionem.
Chrysostomus: Captivationis CHRYS. The word captivity has many

vocabulum multiplex est. Est enim meanings. There is a good captivity,
captivatio bona, sicut Paulus dicit: which St. Paul speaks of when he says,
captivantes omnem intellectum ad Bringing into captivity every thought to
obedientiam Christi. Est et prava the obedience of Christ. There is a bad
et sensibilis; quae est a captivity also, of which it is said, Leading
corporalibus hostibus. Sed captive silly women laden with sins.
deterior est intelligibilis, de qua There is a captivity present to the senses,
hic dicit: fungitur enim peccatum that is by our bodily enemies. But the
pessima tyrannide, praecipiens worst captivity is that of the mind, of
mala, et obedientes confundens. which he here speaks. For sin exercises
Ab hoc intelligibili carcere nos the worst of all tyrannies, commanding to
Christus eripuit. do evil, and destroying them that obey it.
From this prison of the soul Christ lets us
free.
Theophylactus: Possunt autem THEOPHYL. But these things may be

et haec de mortuis intelligi, qui understood also of the dead, who being
captivi existentes, soluti sunt ab taken captive have been loosed from the
Inferni dominio per Christi dominion of hell by the resurrection of
resurrectionem. Sequitur et visum Christ. It follows, And recovering of sight
caecis. to the blind.
Cyrillus: Profluentes enim a CYRIL; For the darkness which the Devil
Diabolo tenebras in corda has spread over the human heart, Christ
humana, Christus quasi sol the Sun of Righteousness has removed
iustitiae removit, faciens homines making men, as the Apostle says,
filios non noctis et tenebrarum, children not of night and darkness, but of
sed lucis et diei: qui enim light and the day. For they who one time
aliquando errabant, perceperunt wandered have discovered the path of
iustorum semitas. Sequitur the righteous. It follows, To set at liberty
dimittere confractos in them that are bruised.
remissionem.
Origenes in Lucam: Quid enim ORIGEN; For what had been so

ita fractum, atque collisum fuerat shattered and dashed about as man, who
ut homo, qui a Iesu dimissus est was set at liberty by Jesus and healed?
et sanatus?
Beda: Vel dimittere confractos in BEDE; Or, to set at liberty them that are
remissionem, idest eos, qui legis bruised; i.e. to relieve those who had
pondere importabili fuerant been heavy laden with the intolerable
depressi relevare. burden of the Law.
Origenes: Ista autem omnia ORIGEN; But all these things were
praedicta sunt, ut post visionem mentioned first, in order that after the
ex caecitate, post libertatem ex recovery of sight from blindness, after
vinculis, post sanitatem a diversis deliverance from captivity, after being
vulneribus veniamus ad annum healed of divers wounds, we might come
domini acceptum; unde sequitur to the acceptable year of the Lord. As it
praedicare annum domini follows, To preach the acceptable year of
acceptum. Aiunt autem quidam the Lord. Some say that, according to the
iuxta simplicem intelligentiam, simple meaning of the word, the Savior
anno uno Evangelium salvatorem preached the Gospel throughout Judea in
in Iudaea praedicasse; et hoc est one year, and that this is what is meant
quod dicitur praedicare annum by preaching the acceptable year of the
domini acceptum. Vel annus Lord. Or, the acceptable year of the Lord
domini acceptus est totum is the whole time of the Church, during
tempus Ecclesiae, quo dum which while present in the body, it is
versatur in corpore, peregrinatur a absent from the Lord.
domino.
Beda: Neque enim solus ille BEDE; For not only was that year
annus quo dominus praedicabat acceptable in which our Lord preached,
fuit acceptabilis, sed etiam iste but that also in which the Apostle
quo praedicat apostolus dicens: preaches, saying, Behold, now is the
ecce nunc tempus acceptabile. accepted time. After the acceptable year
Post annum sane domini of the Lord, he adds, And the day of
acceptabilem, subdit et diem retribution; that is, the final retribution,
retributionis, scilicet extremae, when the Lord shall give to every one
quando reddet unicuique according to his work.
secundum opus suum.
Ambrosius: Vel diem hunc AMBROSE; Or, by the acceptable year of

annum domini acceptum dicit the Lord, he means this day extended
perpetuis diffusum temporibus, through endless ages, which knows of no
qui redire in orbem laboris return to a world of labor, and grants to
nesciat, continuationem fructus men everlasting reward and rest. It
hominibus et quietis indulgeat. follows, And he closed the book, and he
Sequitur et cum plicuisset librum, gave it again.
reddidit ministro, et sedit.
Beda: Librum audientibus illis qui BEDE; He read the book to those who
aderant legit; sed lectum ministro were present to hear Him, but having
reddidit: quia dum esset in read it, He returned it to the minister; for
mundo, palam locutus est, while He was in the world He spoke
docens in synagogis et templo; openly, teaching in the synagogues and
sed ad caelestia reversurus, his in the temple; but about to return to
qui ab initio viderant, et ministri heaven, He committed the office of
sermonis fuerant, evangelizandi preaching the Gospel to those who from
officium tradidit. Stans legit, quia the beginning were eye-witnesses and
nobis Scripturas quae de ipso ministers of the word. He read standing,
erant aperuit, quando in carne because while explaining those
dignatus est operari; sed reddito Scriptures which were written of Him, He
libro residet, quia se supernae condescended to work in the flesh; but
quietis solio restituit: stare enim having returned the book, He sits down,
operantis est, sedere autem because He restored Himself to the
quiescentis vel iudicantis. Sic et throne of heavenly rest. For standing is
praedicator verbi surgat et legat, the part of the workman, but sitting of one
idest operetur, et praedicet; et who is resting or judging. So also let the
resideat, idest praemia quietis preacher of the word rise up and read
expectet. Revolutum autem and work and preach, and sit down, i.e.
librum legit, quia Ecclesiam misso wait for the reward of rest. But He opens
spiritu omnem veritatem docuit; the book and reads, because sending the
plicatum ministro reddidit, quia Spirit, He taught His Church all truth;
non omnia omnibus dicenda, sed having shut the book, He returned it to
pro captu audientium committit the minister, because all things were not
doctori dispensandum verbum. to be said to all, but He committed the
Sequitur et omnium in synagoga word to the teacher to be dispensed
oculi erant intendentes in eum. according to the capacity of the hearers.
It follows, And the eyes of all in the
synagogue were fastened on him.
Origenes in Lucam: Et nunc ORIGEN; And now also if we will, our

etiam si volumus, oculi nostri eyes can look upon the Savior. For when
possunt intendere in salvatorem: you direct your whole heart to wisdom,
cum enim principalem cordis tui truth, and the contemplation of the only-
direxeris aciem ad sapientiam et begotten Son of God, your eyes behold
veritatem Deique unigenitum Jesus.
contemplandum, oculi tui
intuentur Iesum.
Cyrillus: Tunc autem omnium CYRIL; But then He turned the eyes of all
oculos convertebat ad se, men upon Him, wondering how He knew
quodammodo stupentium qualiter the writing which He had never learnt.
litteras novit quas non didicit. Sed But since it was the custom of the Jews
quoniam mos erat Iudaeis to say that the prophecies spoken of
promulgatas de Christo Christ are completed either in certain of
prophetias dicere consummari vel their chiefs, i.e. their kings, or in some of
in quibusdam eorum praepositis, their holy prophets, the Lord made this
vel in aliquibus sanctis prophetis, announcement; as it follows, But he
dominus hoc praedicavit; unde began to say to them that this Scripture is
sequitur coepit autem dicere ad fulfilled.
illos: quia hodie impleta est haec
Scriptura in auribus vestris.
Beda: Quia scilicet, sicut illa BEDE; Because, in fact, as that Scripture
Scriptura praedixerat, et magna had foretold, the Lord was both doing
faciebat, et maiora dominus great things, and preaching greater.
evangelizabat.
Lectio 5
22 καὶ πάντες 22. And all bare him

ἐμαρτύρουν αὐτῷ καὶ witness, and wondered at
the gracious words which
ἐθαύμαζον ἐπὶ τοῖς proceeded out of his mouth.
λόγοις τῆς χάριτος τοῖς And they said, Is not this
ἐκπορευομένοις ἐκ τοῦ Joseph’s son? 23. And he
στόματος αὐτοῦ, καὶ said to them, You will surely
say to me this proverb,
ἔλεγον, οὐχὶ υἱός ἐστιν
Physician, heal yourself:
ἰωσὴφ οὗτος; 23 καὶ whatsoever we have heard
εἶπεν πρὸς αὐτούς, done in Capernaum, do also
πάντως ἐρεῖτέ μοι τὴν here in your country. 24.
παραβολὴν ταύτην: And he said, Verily I say to
you, No prophet is accepted
ἰατρέ, θεράπευσον in his own country. 25. But I
σεαυτόν: ὅσα tell you of a truth, many
ἠκούσαμεν γενόμενα widows were in Israel in the
εἰς τὴν καφαρναοὺμ days of Elias, when the
heaven was shut up three
ποίησον καὶ ὧδε ἐν τῇ
years and six months, when
πατρίδι σου. 24 εἶπεν great famine was throughout
δέ, ἀμὴν λέγω ὑμῖν ὅτι all the land; 26. But to none
οὐδεὶς προφήτης of them was Elias sent, save
δεκτός ἐστιν ἐν τῇ to Sarepta, a city of Sidon,
to a woman that was a
πατρίδι αὐτοῦ. 25 ἐπ' widow. 27. And many lepers
ἀληθείας δὲ λέγω ὑμῖν, were in Israel in the time of
πολλαὶ χῆραι ἦσαν ἐν Eliseus the prophet; and
ταῖς ἡμέραις ἠλίου ἐν none of them was cleansed,
saving Naaman the Syrian.
τῷ Ἰσραήλ, ὅτε
ἐκλείσθη ὁ οὐρανὸς
ἐπὶ ἔτη τρία καὶ μῆνας
ἕξ, ὡς ἐγένετο λιμὸς
μέγας ἐπὶ πᾶσαν τὴν
γῆν,
Chrysostomus in Matthaeum: CHRYS. When our Lord came to
Cum venisset in Nazareth dominus, Nazareth, He refrains from miracles,
a miraculis abstinet, ne provocaret lest He should provoke the people to
eos ad maiorem livorem. Praetendit greater malice. But He sets before them
autem eis doctrinam non minus His teaching no less wonderful than His
admirandam miraculis: erat enim miracles. For there was a certain
quaedam divina gratia ineffabilis in ineffable grace in our Savior’s words
dictis salvatoris concurrens, animas which softened the hearts of the
permulcens auditorum; unde dicitur hearers. Hence it is said, And they all
et omnes testimonium illi dabant et bare him witness.
mirabantur in verbis gratiae quae
procedebant de ore ipsius.
Beda: Testimonium illi dabant, BEDE; They bare Him witness that it
attestando illum vere esse ut was truly He, as He had said, of whom
dixerat, de quo propheta cecinerat. the prophet had spoken.
Chrysostomus: Sed stulti CHRYS. But foolish men though

admirantes sermonis virtutem, wondering at the power of His words
parvipendunt ipsum ab eo qui little esteemed Him because of His
putabatur pater; unde sequitur et reputed father. Hence it follows, And
dicebant: nonne hic est filius they said, Is not this the son of Joseph?
Ioseph?
Cyrillus: Sed quid impedit ut CYRIL; But what prevents Him from
venerabilis et admirabilis sit, si filius filling men with awe, though He were
esset, ut putabatur, Ioseph? Nonne the Son as was supposed of Joseph?
vides divina miracula? Satanam Do you not see the divine miracles,
iam prostratum, nonnullos ab his Satan already prostrate, men released
aegritudinibus liberatos? from their sickness?
Chrysostomus: Post multum enim CHRYS. For though after a long time
tempus et signorum ostensionem and when He had begun to show forth
profectus est ad eos, nec eum His miracles, He came to them; they did
sustinuerunt, sed iterum se not receive Him, but again were
succendebant invidia; unde inflamed with envy. Hence it follows,
sequitur et ait illis: utique dicetis And he said to them, You will surely say
mihi hanc similitudinem: medice, to me this proverb, Physician, heal
cura te ipsum. Quanta audivimus yourself.
facta in Capharnaum, fac et hic in
patria tua.
Cyrillus: Commune quidem CYRIL; It was a common proverb

proverbium erat apud Hebraeos ad among the Hebrews, invented as a
improperium excogitatum: reproach, for men used to cry out
clamabant enim aliqui contra
medicos infirmos: medice, sana te against infirm physicians, Physician,
ipsum. heal yourself.
Glossa: Quasi dicerent: quia in GLOSS. It was as, if they said, We

Capharnaum plures te curasse have heard that you performed many
audivimus, cura etiam teipsum; cures in Capernaum; cure also thyself,
idest, fac similiter in tua civitate, ubi i.e. Do likewise in your own city, where
conceptus es et nutritus. you were nourished and brought up.
Augustinus de Cons. Evang: AUG. But since St. Luke mentions that
Cum autem iam magna ab illo facta great things had been already done by
fuisse commemorat, quae se Him, which he knows he had not yet
nondum narrasse scit; quid related, what is more evident than that
evidentius quam hoc eum scienter he knowingly anticipated the relation of
praeoccupasse narrandum? Neque them. For he had not proceeded so far
enim tantum ab eius Baptismo beyond our Lord’s baptism as that he
progressus est, ut oblitus putetur should be supposed to have forgotten
nondum se aliquid commemorasse that he had not y et related any of those
de his quae in Capharnaum gesta things v, which were done in
fuerant. Capernaum.
Ambrosius: Non otiose autem AMBROSE; But the Savior purposely

salvator se excusat quod nulla in excuses Himself for not working
patria sua miracula virtutis operatus miracles in His own country, that no one
sit, ne fortassis aliquis viliorem might suppose that love of country is a
patriae nobis esse debere putaret thing to be lightly esteemed by us. For it
affectum; nam sequitur ait autem: follows, But he says, Verily I say to you,
amen dico vobis, quia nemo that no prophet is accepted in his own
propheta acceptus est in patria sua. country.
Cyrillus: Quasi dicat: vultis multa CYRIL; As if He says, You wish me to

prodigia inter vos a me fieri, penes work many miracles among you, in
quos sum nutritus; sed non latet me whose country I have been brought up,
quaedam communis, quae multis but I am aware of a very common failing
accidit, passio: contemnuntur enim in the minds of many. To a certain
quodammodo semper etiam optima extent it always happens, that even the
quaeque quando non raro very best things are despised when
contingunt alicui, sed suppetunt ad they fall to a man’s lot, not scantily, but
velle; et sic etiam contingit in ever at his will. So it happens also with
hominibus: familiaris enim, quia respect to men. For a friend who is ever
semper praesto est, debita at hand, does not meet with the respect
reverentia privatur a notis eius. due to him.
Beda: Prophetam autem dici in BEDE; Now that Christ is called a

Scripturis Christum et Moyses Prophet in the Scriptures, Moses bears
testis est, qui dicit: prophetam vobis witness, saying, God shall raise up a
suscitabit Deus de fratribus vestris.
Prophet to you from among your
brethren.
Ambrosius: Hoc autem exemplo AMBROSE; But this is given for an

declaratur quod frustra opem example, that in vain can you expect
misericordiae caelestis expectes, si the aid of Divine mercy, if you grudge to
alienae fructibus virtutis invideas: others the fruits of their virtue. The Lord
aspernator enim Deus invidorum despises the envious, and withdraws
est, et ab his qui divina beneficia in the miracles of His power from them
aliis persequuntur, miracula suae that are jealous of His divine blessings
pietatis avertit. Dominicae quippe in others. For our Lord’s Incarnation is
carnis actus divinitatis exemplum an evidence of His divinity, and His
est, et invisibilia eius nobis per ea invisible things are proved to us by
quae sunt visibilia demonstrantur. those which are visible. See then what
Videte igitur quid mali invidia evils envy produces. For envy a country
afferat: indigna propter invidiam is deemed unworthy of the works of its
patria iudicatur in qua civis citizen, which was worthy of the
operetur, quae digna fuit in qua Dei conception of the Son of God.
filius nasceretur.
Origenes in Lucam: Quantum ad ORIGEN; As far as Luke’s narrative is

Lucae historiam pertinet, nondum concerned, our Lord is not yet said to
in Capharnaum fecisse aliquod have worked any miracle in
signum describitur: nam antequam Capernaum. For before He came to
veniret in Capharnaum, in Nazareth Capernaum, He is said to have lived at
dixisse legitur quaecumque Nazareth. I cannot but think therefore
audivimus facta in Capharnaum. that in these words, “whatsoever we
Unde puto in praesenti sermone have heard done in Capernaum,” there
aliquid latitare mysterii, et Nazareth lies a mystery concealed, and that
in typo Iudaeorum, Capharnaum in Nazareth is a type of the Jews,
typo praecessisse gentium. Erit Capernaum of the Gentiles. For the
enim tempus quando dicturus est time will come when the people of Israel
populus Israel: quae ostendis shall say, “The things which you have
universo orbi, ostende et nobis; shown to the whole world, show also to
praedica sermonem tuum populo us.” Preach your word to the people of
tuo Israel, ut saltem cum Israel, that then at least, when the
subintraverit plenitudo gentium, fullness of the Gentiles has entered, all
tunc omnis Israel salvus fiat. Israel may be saved. Our Savior seems
Quamobrem videtur mihi to me to have well answered, No
convenienter respondisse salvator prophet is accepted in his own country,
nemo propheta acceptus est in but rather according to the type than the
patria sua, plus iuxta sacramentum letter; though neither was Jeremiah
quam iuxta litteram, licet et accepted in Anathoth his country, nor
Ieremias in Anathoth patria sua non the rest of the Prophets. But it seems
fuerit acceptus, et reliqui rather to be meant that we should say,
prophetae; sed magis videtur mihi that the people of the circumcision were
intelligi ut dicamus patriam omnium the countrymen of all the Prophets. And
prophetarum fuisse populum the Gentiles indeed accepted the
circumcisionis. Et nationes quidem prophecy of Jesus Christ, esteeming
susceperunt vaticinium Iesu Christi, Moses and the Prophets who preached
magis habentes Moysen et of Christ, far higher than they who
prophetas de Christo praedicantes, would not from these receive Jesus.
quam illi qui ex his non susceperunt
Iesum.
Ambrosius: Bene autem apto AMBROSE; By a very apt comparison

comparationis exemplo arrogantia the arrogance of envious citizens is put
civium retunditur invidorum, to shame, and our Lord’s conduct
dominicumque factum Scripturis shown to agree with the ancient
docetur veteribus convenire; nam Scriptures. For it follows, But I tell you
sequitur et in veritate dico vobis: of a truth, many widows were in Israel
multae viduae erant in diebus Eliae: in the days of Elias: not that the days
non quia Eliae dies fuerunt, sed in were his, but that he performed his
quibus Elias operatus est. works in them.
Chrysostomus: Ipse quidem CHRYS. He himself, an earthly angel, a

terrestris Angelus, caelestis homo, heavenly man, who had neither house,
qui nec tectum, nec mensam, nec nor food, nor clothing like others,
amictum habebat, ut multi, clavem carries the keys of the heavens on his
caelorum gerit in lingua; et hoc est tongue. And this is what follows, When
quod sequitur quando clausum est the heaven was shut. But as soon as he
caelum annis tribus et mensibus had closed the heavens and made the
sex. Postquam autem caelum earth barren, hunger reigned and
seravit, terramque reddit sterilem, bodies wasted away, as it follows, when
regnabat fames, et consumpta sunt there was as famine through the land.
corpora; unde sequitur cum facta
esset fames in terra.
Basilius: Ut enim aspexit ex BASIL; For when he beheld the great

saturitate non modicum generari disgrace that arose from universal
opprobrium, per famem illis plenty, he brought a famine that the
ieiunium attulit, quo culpam eorum, people might fast, by which he checked
quae in immensum crescebat, their sin which was exceeding great.
cohibuit. Corvi autem facti sunt But crows were made the ministers of
iusto cibi ministri, qui consueverunt food to the righteous, which are wont to
aliorum pabula usurpare. steal the food of others.
Chrysostomus: Sed quoniam CHRYS. But when the stream was dried
exsiccatus est fluvius, ex quo up by which the cup of the righteous
pocula iusto dabantur, vade, inquit man was filled, God said, Go to
Deus, in Sareptam Sidoniae; illic Sarepta, a city of Sidon; there I will
mandabo mulieri viduae ut pascat command a widow woman to feed you.
te; unde et hic sequitur et ad nullam As it follows, But to none of them was
earum missus est Elias, nisi in Elias sent, save to Sarepta, a city of
Sareptam Sidoniae ad mulierem Sidon, to a woman that was a widow.
viduam: quod ex quadam Dei And this was brought to pass by a
dispensatione factum est: fecit particular appointment of God. For God
enim Deus eum per longum iter made him go a long journey, as far as
pergere usque in Sidonem, ut visa Sidon, in order that having seen the
mundi peste poscat a domino famine of the country he should ask for
pluvias. Multi autem tunc temporis rain from the Lord. But there were many
opulenti erant; sed nullus tale rich men at that time, but none of them
aliquid fecit ut vidua; reverentia did any thing like the widow. For in the
enim mulieris ad prophetam, non respect shown by the woman toward
praediorum, sed voluntatis fiebant the prophet, consisted her riches not of
divitiae. lands, but of good will.
Ambrosius: Mystice autem dicit in AMBROSE; But he says in a mystery,

diebus Eliae: quia dies faciebat illis “In the days of Elias,” because Elias
qui in eius operibus lucem videbant brought the day to them who saw in his
gratiae spiritualis; et ideo works the light of spiritual grace, and so
aperiebatur caelum videntibus the heaven was opened to them that
divina mysteria, claudebatur beheld the divine mystery, but was shut
quando fames erat, quia nulla erat when there was famine, because there
cognoscendae divinitatis ubertas. was no fruitfulness in acknowledging
In vidua autem illa ad quam Elias God. But in that widow to whom Elias
directus est, typus Ecclesiae was sent was prefigured a type of the
praemissus est. Church.
Origenes in Lucam: Occupante ORIGEN; For when a famine came

enim fame populum Israel, scilicet upon the people of Israel, i.e. of hearing
audiendi sermonem Dei, venit the word of God, a prophet came to a
propheta ad viduam, de qua dicitur: widow, of whom it is said, For the I
multi filii desertae magis quam eius desolate has many more children than
quae habet virum; et cum venisset, she which has an husband; and when
panem illius et alimenta multiplicat. he had come, he multiplies her bread
and her nourishment.
Beda: Sidonia autem venatio BEDE; Sidonia signifies a vain pursuit,

inutilis, Sarepta incendium vel Sarepta fire, or scarcity of bread. By all
angustia panis interpretatur: quibus which things the Gentiles are signified,
omnibus gentilitas exprimitur, quae who, given up to vain pursuits,
inutili venationi dedita, idest lucris (following gain and worldly business,)
et negotiis saeculi serviens, were suffering from the flames of fleshly
incendium carnalium cupiditatum lusts, and the want of spiritual bread,
panisque spiritualis angustias until Elias, (i.e. the word of prophecy,)
patiebatur; donec Elias, idest now that the interpretation of the
propheticus sermo, cessante Scriptures had ceased because of the
Scripturarum intelligentia, pro faithlessness of the Jews, came to the
perfidia Iudaeorum venit ad Church, that being received into the
Ecclesiam, ut receptus pasceret et hearts of believers he might feed and
reficeret corda credentium. refresh them.
Basilius: Quaelibet etiam anima BASIL; Every widowed soul, bereft of
viduata et privata virtute et divina virtue and divine knowledge, as soon as
notitia, postquam divinum verbum she receives the divine word, knowing
recipit, propria delicta cognoscens, her own failings, learns to nourish it with
docetur nutrire verbum virtutum the bread of virtue, and to water the
panibus, et irrigare fonte vitae teaching of virtue from the fountain of
doctrinam veritatis. life.
Origenes in Lucam: Sed et aliud ORIGEN; He cites also another similar

ad eumdem sensum pertinens example, adding, And there were many
loquitur, cum subdit et multi leprosi lepers in Israel at the time of Eliseus the
erant in Israel sub Eliseo propheta; Prophet, and none of them were
et nemo eorum mundatus est, nisi cleansed but Naaman the Syrian, who
Naaman Syrus; qui utique non erat indeed was not of Israel.
ex Israel.
Ambrosius: Mystice autem AMBROSE; Now in a mystery the

populus Ecclesiam contingit, ut people pollute the Church, that another
sequatur populus ille ex alienigenis people might succeed, gathered
congregatus, ante leprosus, prius together from foreigners, leprous
quam mystico baptizaretur in indeed at first before it is baptized in the
flumine; idest, post sacramenta mystical stream, but which after the
Baptismatis, maculis corporis et sacrament of baptism, washed from the
mentis ablutis, immaculata virgo stains of body and soul, begins to be a
coepit esse sine ruga. virgin without spot or wrinkle.
Beda: Naaman enim, qui decorus BEDE; For Naaman, which means
interpretatur, populum significat beautiful, represents the Gentile people,
nationum, qui septies lavari iubetur; who is ordered to be washed seven
quia illud Baptisma salvat quod times, because that baptism saves
septiformis spiritus regenerat. Caro which the seven-fold Spirit renews. His
eius post lavacrum sicut pueri flesh after washing began to appear as
apparet; quia mater gratia omnes in a child’s, because grace like a mother
unam parit infantiam: vel quia begets all to one childhood, or because
Christo conformatur, de quo dicitur: he is conformed to Christ, of whom it is
puer natus est nobis. said, to us a Child is born.
Lectio 6
26 καὶ πρὸς οὐδεμίαν 28. And all they in the

αὐτῶν ἐπέμφθη synagogue, when they heard
these things, were filled with
ἠλίας εἰ μὴ εἰς wrath, 29. And rose up, and
σάρεπτα τῆς thrust him out of the city, and
σιδωνίας πρὸς led him to the brow of the hill
γυναῖκα χήραν. 27 whereon their city was built,
καὶ πολλοὶ λεπροὶ that they might cast him down
headlong. 30. But he passing
ἦσαν ἐν τῷ Ἰσραὴλ through the midst of them went
ἐπὶ ἐλισαίου τοῦ his way.
προφήτου, καὶ
οὐδεὶς αὐτῶν
ἐκαθαρίσθη εἰ μὴ
ναιμὰν ὁ σύρος. 28
καὶ ἐπλήσθησαν
πάντες θυμοῦ ἐν τῇ
συναγωγῇ
ἀκούοντες ταῦτα, 29
καὶ ἀναστάντες
ἐξέβαλον αὐτὸν ἔξω
τῆς πόλεως, καὶ
ἤγαγον αὐτὸν ἕως
ὀφρύος τοῦ ὄρους
ἐφ' οὗ ἡ πόλις
ᾠκοδόμητο αὐτῶν,
ὥστε κατακρημνίσαι
αὐτόν: 30 αὐτὸς δὲ
διελθὼν διὰ μέσου
αὐτῶν ἐπορεύετο.
Graecus: Quia pravam eorum CYRIL; He convicted them of their evil

intentionem redarguerat, ideo intentions, and therefore they are
indignantur; et hoc est quod enraged, and hence what follows, And all
dicitur et repleti sunt omnes in they in the synagogue when they heard
synagoga ira: pro eo etiam quod these things were filled with wrath.
dixerat hodie completa est haec Because He had said, This day is this
prophetia, arbitrati sunt quod prophecy fulfilled, they thought that He
seipsum compararet prophetis; compared Himself to the prophets, and
et ideo indignantur, et fugant are therefore enraged, and expel Him out
eum extra civitatem; unde of their city, as it follows, And they rose
sequitur et surrexerunt, et up, and cast him out.
eiecerunt illum extra civitatem.
Ambrosius: Nec mirum, si AMBROSE; It can not be wondered at

perdiderunt salutem qui that they lost their salvation who cast the
eiecerunt de suis finibus Savior out of their city. But the Lord who
salvatorem. Dominus autem, qui taught His Apostles by the example of
docuerat apostolos exemplo sui Himself to be all things to all men, neither
omnibus omnia fieri, nec repels the willing, nor chooses the
volentes repudiat, nec invitos unwilling; neither struggles against those
alligat, nec eicientibus reluctatur, who cast Him out, nor refuses to hear
nec rogantibus deest. Non those who supplicate Him. But that
mediocriter autem invidia conduct was the result of no slight enmity,
proditur, quae caritatis oblita in which, forgetful of the feelings of fellow
acerba odia causas amoris citizens, converts the causes of love into
inflectit. Cum enim ipse dominus the bitterest hatred. For when the Lord
per populos beneficia diffunderet, Himself was extending His blessings
illi iniurias irrigabant; unde among the people, they began to inflict
sequitur et duxerunt illum usque injuries upon Him, as it follows, And they
ad supercilium montis, super led him to the brow of the hill, that they
quem civitas illorum erat might cast him down.
aedificata, ut praecipitarent eum.
Beda: Peiores sunt Iudaei BEDE; Worse are the Jewish disciples
discipuli Diaboli Diabolo than their master the Devil. For he says,
magistro; ille enim ait: mitte te Cast yourself down; they actually attempt
deorsum: isti facto mittere to cast Him down. But Jesus having
conantur; sed illorum mente suddenly changed His mind, or seized
mutata subito, vel obstupefacta, with astonishment, went away, since He
descendit, quia adhuc illis still reserves for them a place of
poenitentiae locum reservat; repentance. Hence it follows, He passing
unde sequitur ipse autem through the midst of them went his way.
transiens per medium illorum
ibat.
Chrysostomus: In quo et quae CHRYS. Herein He shows both His

sunt humanitatis et quae sunt human nature and His divine. To stand in
divinitatis ostendit: stare enim in the midst of those who were plotting
medio insidiantium et non against Him, and not be seized,
apprehendi, divinitatis betokened the loftiness of His divinity; but
eminentiam ostendebat; His departure declared the mystery of the
discedere vero, dispensationis dispensation, i.e. His incarnation.
approbat mysterium.
Ambrosius: Simul intellige non AMBROSE; At the same time we must

ex necessitate fuisse, sed understand that this bodily endurance was
voluntariam corporis passionem: not necessary, but voluntary. When He
etenim quando vult capitur, wills, He is taken, when He wills, He
quando vult elabitur. Nam escapes. For how could He be held by a
quemadmodum a paucis teneri few who was not held by a whole people?
potuit, qui a populo non tenetur? But He would have the impiety to be the
Sed voluit sacrilegium esse deed of the many, in order that by a few
multorum, ut a paucis quidem indeed He might be afflicted, but might die
affligeretur, sed pro toto orbe for the whole world. Moreover, He had still
moreretur. Quin etiam malebat rather heal the Jews than destroy them,
Iudaeos adhuc sanare quam that by the fruitless issue of their rage they
perdere; ut inefficaci furoris exitu might be dissuaded from wishing what
desinerent velle quod implere they could not accomplish.
non possent.
Beda: Nondum etiam venerat BEDE; The hour of His Passion had not
hora passionis, quae in yet come, which was to be on the
parasceve Paschae futura preparation of the Passover, nor had He
extiterat; necdum locum yet come to the place of His Passion,
passionis adierat, qui non in which not at Nazareth, but at Jerusalem,
Nazareth, sed Hierosolymis was prefigured by the blood of the victims;
hostiarum sanguine figurabatur; nor had He chosen this kind of death, of
nec hoc genus mortis elegerat, whom it was prophesied that He should
qui crucifigendum se a saeculo be crucified by the world.
praeconabatur.
Lectio 7
31 καὶ κατῆλθεν εἰς 31. And came down to

καφαρναοὺμ πόλιν τῆς Capernaum, a city of
Galilee, and taught them on
γαλιλαίας. καὶ ἦν the sabbath days. 32. And
διδάσκων αὐτοὺς ἐν they were astonished at his
τοῖς σάββασιν: 32 καὶ doctrine: for his word was
ἐξεπλήσσοντο ἐπὶ τῇ with power. 33. And in the
synagogue there was a
διδαχῇ αὐτοῦ, ὅτι ἐν
man, which had a spirit of
ἐξουσίᾳ ἦν ὁ λόγος an unclean devil, and cried
αὐτοῦ. 33 καὶ ἐν τῇ out with a loud voice, 34.
συναγωγῇ ἦν Saying, Let us alone; what
ἄνθρωπος ἔχων have we to do with you, you
Jesus of Nazareth? are you
πνεῦμα δαιμονίου come to destroy us? I know
ἀκαθάρτου, καὶ you who you are; the Holy
ἀνέκραξεν φωνῇ One of God. 35. And Jesus
μεγάλῃ, 34 ἔα, τί ἡμῖν rebuked him, saying, Hold
your peace, and come out
καὶ σοί, Ἰησοῦ
of him. And when the devil
ναζαρηνέ; ἦλθες had thrown him in the
ἀπολέσαι ἡμᾶς; οἶδά σε midst, he came out of him,
τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. and hurt him not. 36. And
35 καὶ ἐπετίμησεν αὐτῷ they were all amazed, and
spoke among themselves,
ὁ Ἰησοῦς λέγων, saying, What a word is this!
φιμώθητι καὶ ἔξελθε for with authority and power
he commands the unclean
ἀπ' αὐτοῦ. καὶ ῥίψαν spirits, and they come out.
αὐτὸν τὸ δαιμόνιον εἰς 37. And the fame of him
went out into every place of
τὸ μέσον ἐξῆλθεν ἀπ' the country round about.
αὐτοῦ μηδὲν βλάψαν
αὐτόν. 36 καὶ ἐγένετο
θάμβος ἐπὶ πάντας, καὶ
συνελάλουν πρὸς
ἀλλήλους λέγοντες, τίς
ὁ λόγος οὗτος, ὅτι ἐν
ἐξουσίᾳ καὶ δυνάμει
ἐπιτάσσει τοῖς
ἀκαθάρτοις πνεύμασιν,
καὶ ἐξέρχονται; 37 καὶ
ἐξεπορεύετο ἦχος περὶ
αὐτοῦ εἰς πάντα τόπον
τῆς περιχώρου.
Ambrosius: Non indignatione AMBROSE; Neither indignation at their

commotus dominus, nec scelere treatment, nor displeasure at their
offensus, Iudaeam deseruit; quin wickedness, caused our Lord to
etiam immemor iniuriae, memor abandon Judea, but unmindful of His
clementiae, nunc docendo, nunc injuries, and remembering mercy, at
sanando, infidae plebis corda one time by teaching, at another by
demulcet; unde dicitur et descendit healing, He softens the hearts of this
in Capharnaum civitatem Galilaeae, unbelieving people, as it is said, And
ibique docebat illos sabbatis. he went down to Capernaum.
Cyrillus: Quamvis enim sciret quod CYRIL; For although He knew that they
inobedientes essent et duri cordis, were disobedient and hard of heart, He
tamen visitat illos, sicut bonus nevertheless visits them, as a good
medicus illos qui ultima laborant Physician tries to heal those who are
aegritudine tentat sanare. Docebat suffering from a mortal disease. But He
autem in synagogis confidenter, taught them boldly in the synagogues,
secundum illud: nequaquam occulte as Esaias said, I have not spoken in
locutus sum, nec in obscuro loco secret, in a dark place of the earth. On
terrae. In sabbato quoque the sabbath day also He disputed with
disputabat cum eis, quia vacabant. them, because they were at leisure.
Mirati sunt ergo de doctrinae virtute They wondered therefore at the
et potestatis magnitudine; unde mightiness of His teaching, His virtue,
sequitur et stupebant in doctrina and His power, as it follows, And they
eius, quia in potestate erat sermo were astonished at his doctrine, for his
ipsius; idest non blandus, sed word was with power. That is, not
imperiosus ad salutem. Iudaei soothing, but urging and exciting them
autem putabant esse Christum sicut to seek salvation. Now the Jews
aliquem sanctorum aut supposed Christ to be one of the saints
prophetarum. Ut autem maiorem de or prophets. But in order that they
eo opinionem accipiant, transcendit might esteem Him higher, He passes
mensuram propheticam; non enim beyond the prophetic limits. For he said
dicebat: haec dicit dominus, ut not, “Thus said the Lord,” but being the
prophetae consueverant dicere; sed Master of the Law, He uttered things
sicut dominus legis, quae sunt which were above the Law, changing
supra legem proferebat, transferens the letter to the truth, and the figures to
litteram ad veritatem, et figuras ad the spiritual meaning.
spiritualem intelligentiam.
Beda: Sermo etiam doctoris in BEDE; The word of the teacher is with
potestate fit, cum ea quae docet power, when he performs that which he
operatur: qui enim facto destruit teaches. But he who by his actions
quod praedicat, contemnitur. belies what he preaches is despised.
Cyrillus: Opportune autem CYRIL; But He generally intermingles

dogmatibus plerumque ardua with His teaching the performance of
miscet opera: quos enim non mighty works. For those whose reason
disponit ratio ad cognoscendum, does not incline to knowledge, are
hos instigat signorum ostensio: roused by the manifestation of
unde sequitur et in synagoga erat miracles. Hence it follows, And there
homo habens Daemonium was in the synagogue a man which
immundum. had a devil.
Ambrosius: Sabbato medicinae AMBROSE; The work of divine healing

divinae opera coepta significat, ut commenced on the sabbath, signifying
inde nova creatura coeperit unde thereby that he began anew where the
vetus creatura ante desivit; ne sub old creation ceased, in order that He
lege esse Dei filium, sed supra might declare at the very beginning
legem, in ipso principio designaret. that the Son of God was not under the
Bene etiam sabbato coepit, ut Law, but above the Law. Rightly also
ipsum se ostenderet creatorem, He began on the sabbath, that He
quia opera operibus interserit, et might show Himself the Creator, who
prosequitur opus quod ipse ante interweaves His works one within
iam coeperat; ut si domum faber another, and follows up that which He
renovare disponat, non a had before begun; just as a builder
fundamentis, sed a culminibus determining to reconstruct a house,
incipit solvere vetustatem, ita ut ibi begins to pull down the old one, not
prius manum admoveat ubi ante from the foundation, but from the top,
desierat. Deinde a minoribus incipit, so as to apply his hand first to that part,
ut ad maiora perveniat. Liberare a where he had before left off.: Holy men
Daemone etiam homines, sed in may through the word of God deliver
verbo Dei, possunt; resurrectionem from evil spirits, but to bid the dead rise
mortui imperare, divinae solius est again, is the work of Divine power
potestatis. alone.
Cyrillus: Calumniabantur autem CYRIL; But the Jews spoke falsely of

Iudaei gloriam Christi, dicentes: hic the glory of Christ, saying, He casts out
non eicit Daemones nisi in devils by Beelzebub the prince of the
Beelzebub principe Daemoniorum; devils. To remove this charge, when
ad quod removendum cum the devils came beneath His invincible
repraesentarentur Daemones power, and endured not the Divine
invictae potestati eius, nec Presence, they sent forth a savage cry,
tolerarent congressum deitatis, as it follows: And he cried with a loud
saevam vocem emittebant; unde et voice, saying, Let us alone; what have
hic sequitur exclamavit voce magna we to do with you, &c.
dicens: sine: quid nobis et tibi, Iesu
Nazarene? Venisti perdere nos?
Beda: Quasi dicat: paululum a me BEDE; As if he said, Abstain a while

vexando quiesce, cui nulla est from troubling me, you who have no
societas cum nostra fraude. fellowship with our designs.
Ambrosius: Nec quemquam AMBROSE; It ought not to shock any

movere debet quod Iesu Nazareni one that the devil is mentioned in this
nomen in hoc libro Diabolus dixisse book as the first to have spoken the
primus inducitur: nec enim ab eo name of Jesus of Nazareth. For Christ
Christus nomen accepit, quod de received not from him that name which
caelo Angelus ad virginem detulit. an Angel brought down from heaven to
Est huius impudentiae Diabolus, ut the Virgin. The devil is of such
inter homines aliquid primus effrontery, that he is the first to use a
usurpet, et ad homines quasi novum thing among men and bring it as
deferat, quo terrorem suae something new to them, that he may
potestatis incutiat; unde sequitur strike people with terror at his power.
scio enim te, quia sis sanctus Dei. Hence it follows: For I know you who
you are, the Holy One of God.
AthanasiusNon dicebat eum ATHAN. He spoke of Him not as a Holy

sanctum Dei, quasi aliis sanctis One of God, as if He were like to the
similis, sed quasi eo singulariter other saints, but as being in a
sancto existente cum articuli remarkable manner the Holy One, with
adiectione: ipse est enim naturaliter the addition of the article. For He is by
sanctus, cuius participatione omnes nature holy by partaking of whom all
alii sancti vocantur: neque tamen others are called holy. Nor again did He
hoc dicebat quasi eum veraciter speak this as if He knew it, but He
nosset, sed se cognoscere fingebat. pretended to know it.
Cyrillus: Putaverunt enim CYRIL; For the devils thought by

Daemones quod per huiusmodi praises of this sort to make Him a lover
laudem facerent ipsum inanis of vainglory, that He might be induced
gloriae amatorem, ut abstineret ab to abstain from opposing or destroying
eorum contrarietate, utpote pro them by way of grateful return.
gratia gratiam recompensans.
Chrysostomus: Voluit etiam CHRYS. The devil wished also to

Daemon perturbare ordinem rerum, disturb the order of things, and to
et apostolorum rapere dignitatem, et deprive the Apostles of their dignity,
suggerere multis ut ei obediant. and to incline the many to obey Him.
AthanasiusQuamvis igitur vera ATHAN. Although he confessed the

fateretur, compescebat tamen eius truth he controlled his tongue, lest with
sermonem, ne simul cum veritate the truth he should also publish his
etiam suam iniquitatem promulget; own disgrace, which should teach us
ut nos etiam assuefaciat ne not to care for such, although they
curemus de talibus, etsi vera loqui speak the truth, for we who know the
videantur. Nefas est enim ut cum divine Scripture, must not be taught by
adsit nobis Scriptura divina, the devil, as it follows: And Jesus
instruamur a Diabolo; unde sequitur rebuked him, saying, Be silent, &c.
et increpavit illum, dicens:
obmutesce, et exi ab illo.
Beda: Divina autem permissione BEDE; But by the permission of God,

liberandus a Daemone homo the man who was to be delivered from
proicitur in medium, ut virtus the devil is thrown into the midst, that
patefacta salvatoris plures ad viam the power of the Savior being
salutis invitet; unde sequitur et cum manifested might bring over many to
proiecisset illum Daemonium in the way of salvation. As it follows: And
medium, exiit ab illo, nihilque illi when he had thrown him in the midst.
nocuit. Videtur autem repugnare But this seems to be opposed to Mark,
quod hic dicitur Marco qui ait: et who says, And the unclean spirit
discerpens eum spiritus immundus, tearing him, and crying with a loud
et exclamans voce magna, exivit ab voice, went out of him, unless we
eo, nisi intelligamus hoc dixisse understand that Mark meant by tearing
Marcum: discerpens eum, quod him the same as Luke by these words,
Lucas dicit et cum proiecisset illum And when he had thrown him in the
in medium; ut quod secutus ait midst, so that what follows, and hurt
nihilque illi nocuit, intelligatur quia him not, might be understood to mean,
iactatio illa membrorum atque that that twisting of limbs, and sore
vexatio non eum debilitavit, sicut troubling, did not weaken him, as is
solent exire Daemonia etiam often the case when devils depart from
quibusdam membris amputatis aut a man, leaving him with limbs cut and
evulsis. Unde merito pro tam integra torn off. Well then do they wonder at
restitutione sanitatis mirantur; nam such complete restoration of health.
sequitur et factus est pavor in For it follows: And fear came upon all.
omnibus, et colloquebantur ad
invicem, dicentes: quod est hoc
verbum quod in potestate et virtute
imperat immundis spiritibus, et
exeunt?
Theophylactus: Quasi dicant: THEOPHYL. As if they said, What is

quale est praeceptum hoc quod this word by which he commands, Go
praecepit exi ab eo, et exit? out, and he went out?
Beda: Expellere quidem Daemonia BEDE; Holy men were able by the
et homines sancti, sed in verbo Dei, word of God to cast out devils, but the
possunt; ipsum autem Dei verbum Word Himself does mighty works by
propria potestate virtutes operatur. His own power.
Ambrosius: Mystice autem qui in AMBROSE; In a mystery, the man in

synagoga spiritum habebat the synagogue with the unclean spirit is
immundum, populus est Iudaeorum, the Jewish people, which being fast
qui innodatus Diaboli laqueis, bound in the wiles of the devil, defiled
simulatam corporis munditiam its vaunted cleanliness of body by the
interioris mentis sordibus pollution of the heart. And truly it had
inquinabat: et bene spiritum an unclean spirit, because it had lost
immundum habebat, quia spiritum the Holy Spirit. For the devil entered
sanctum amiserat: introierat enim whence Christ had gone out.
Diabolus, unde Christus exierat.
Theophylactus: Sciendum est THEOPHYL. We must know also that

etiam, quod multi nunc Daemonia many now have devils, namely, such
habent, scilicet qui Daemoniorum as fulfill the desires of devils, as the
desideria implent, ut furiosi habent furious have the demon of anger; and
Daemonium irae, et sic de ceteris. so of the rest. But the Lord came into
Sed dominus in synagogam venit, the synagogue when the thoughts of
cum mens hominis fuerit the man were collected, and then says
congregata, et tunc dicit Daemoni to the demon that dwelt there, Hold
inhabitanti obmutesce; et statim your peace, and immediately throwing
eiciens eum in medium, egreditur ab him into the middle he departs out of
eo; non enim decet hominem him. For it becomes not a man always
semper iracundum esse, bestiale to be angry, (that is, like the brutes,)
namque hoc est; nec semper nor always to be without anger, (for
absque ira, insensibile namque hoc that is want of feeling,) but he must
est: sed medium iter ambulare take the middle path, and have anger
oportet, et iram contra mala habere; against what is evil; and so the man is
et sic proicitur homo cum immundus thrown into the midst when the unclean
spiritus ab eo egreditur. spirit departs from him.
Lectio 8
38 ἀναστὰς δὲ ἀπὸ τῆς 38. And he arose out of the

συναγωγῆς εἰσῆλθεν synagogue, and entered into
εἰς τὴν οἰκίαν Simon’s house. And Simon’s
wife’s mother was taken with
σίμωνος. πενθερὰ δὲ a great fever: and they
τοῦ σίμωνος ἦν besought him for her. 39.
συνεχομένη πυρετῷ And he stood over her, and
μεγάλῳ, καὶ rebuked the fever: and it left
her: and immediately she
ἠρώτησαν αὐτὸν περὶ
arose and ministered to
αὐτῆς. 39 καὶ ἐπιστὰς them.
ἐπάνω αὐτῆς
ἐπετίμησεν τῷ
πυρετῷ, καὶ ἀφῆκεν
αὐτήν: παραχρῆμα δὲ
ἀναστᾶσα διηκόνει
αὐτοῖς.
Ambrosius: Postquam Lucas AMBROSE; Luke having first introduced

virum a spiritu nequitiae liberatum a man delivered from an evil spirit, goes
ante praemisit, substituit feminae on to relate the healing of a woman. For
sanitatem. Utrumque enim sexum our Lord had come to heal each sex,
dominus curaturus advenerat; et and he ought first to be healed who was
prior sanari debuit qui prior creatus first created. Hence it is said, And he
est; unde dicitur surgens autem de arose out of the synagogue, and entered
synagoga introivit in domum into Simon’s house.
Simonis.
Chrysostomus in Matthaeum: CHRYS. For He honored His disciples

Manebat enim apud discipulos by dwelling among them, and so making
honorans ipsos, et ob hoc them the more zealous.
animosiores reddens.
Cyrillus: Aspice autem quomodo CYRIL; Now, see how Christ abides in
manet penes virum inopem the house of a poor man, suffering
Christus, qui spontanea voluntate poverty of His own will for our sakes,
paupertatem pro nobis passus est, that we might learn to visit the poor, and
ut discamus cum pauperibus despise not the destitute and needy. It
conversari, nec spernere follows: And Simon’s wife’s mother was
depressos et pauperes. Sequitur taken with a great fever: and they
socrus autem Simonis tenebatur besought him for her.
magnis febribus: et rogaverunt
illum pro ea.
Hieronymus super Matthaeum: BEDE; At one time at the request of
Modo salvator rogatus, modo ultro others, at another of his own accord, our
curat aegrotos; ostendens se Savior cures the sick, showing that He is
contra peccatorum quoque far aloof from the passions of sinners,
passiones et precibus semper and ever grants the prayer of the faithful,
annuere fidelium; et ea quae ipsi and what they in themselves little
minime in se intelligunt, vel understand He either makes intelligible,
intelligenda dare, vel non intellecta or forgives their not understanding it. As,
dimittere: secundum illud: delicta Who understands his errors? Lord,
quis intelligit? Ab occultis meis cleanse me from my secret faults.
munda me, domine.
Chrysostomus: Quod autem CHRYS. Because Matthew is silent on

Matthaeus hic reticuit, non differt: the point of asking Him, he does not
illud enim est brevitatis, hoc autem differ from Luke, or it matters not, for
exquisitae interpretationis. one Gospel had brevity in view, the
Sequitur et stans super illam, other accurate research. It follows: And
imperavit febri; et dimisit illam. he stood over her, &c.
Basilius: In quo Lucas figuravit ORIGEN; Here Luke speaks figuratively,

sermonem tamquam de praecepto as of a command given to a sensible
animali sensibili facto, sic dicens being, saying, that the fever was
febri imperatum, et quod febris non commanded, and neglected not the
omisit imperantis operationem; work of Him who commanded it. Hence
unde sequitur et continuo surgens it follows: And she arose, and ministered
ministrabat illis. to them.
Chrysostomus: Quia enim CHRYS. For since the disease was

morbus curabilis erat, per modum curable, He shows His power by the
medendi potestatem suam manner of the cure, doing what ere
declaravit, faciens quod minime could never do. For after the allaying of
ars medicinae facere potuisset: the fever, the patient needs much time
post febris enim sedationem, multo ere he be restored to his former health,
tempore patientes egent ut but at this time all took place at once.
pristinae restituantur sanitati; tunc
autem simul omnia facta sunt.
Ambrosius: Si autem altiori AMBROSE; But if we weigh these things

consilio ista perpendamus, animi with deeper thoughts, we shall consider
debemus intelligere et corporis the health of the mind as well as the
sanitatem: ut prius animus, qui body; that the mind which was assailed
serpentis laborabat insidiis, by the wiles of the devil may be released
absolutus sit. Denique non prius first. Eve was not a hungered before the
Eva esuriit, quam serpentis eam serpent beguiled her, and therefore
versutia tentavit; et ideo adversus against the author of evil himself ought
ipsum auctorem peccati prius the medicine of salvation first to operate.
debuit medicina salutis operari. Perhaps also in that woman as in a type
Fortassis etiam in typo mulieris our flesh languished under the various
illius, variis criminum febribus caro fevers of crimes, nor should I say that
nostra languescebat; nec minorem the fever of love was less than that of
febrem amoris esse dixerim quam bodily heat.
caloris.
Beda: Si enim virum a Daemonio BEDE; For if we say that a man

liberatum moraliter animum ab released from the devil represents
immunda cogitatione purgatum morally the mind cleansed from unclean
significare dixerimus; thoughts, consequently a woman vexed
consequenter femina febribus by fever, but cured at our Lord’s
tenta, sed ad imperium domini command, represents the flesh
curata, carnem ostendit a controlled by the rules of continence in
concupiscentiae suae fervore per the fury of its own lust.
continentiae praecepta frenatam.
Cyrillus: Et nos ergo suscipiamus CYRIL; Let us therefore receive Jesus.

Iesum: cum enim visitaverit nos, et For when He has visited us, we carry
portamus eum in mente et corde, Him in our heart and mind; He will then
tunc enormium voluptatum aestum extinguish the flames of our unlicensed
extinguet, et incolumes faciet, ut pleasures, and will make us whole, so
ministremus ei, hoc est, ei that we minister to Him, that is, do things
beneplacita peragamus. well-pleasing to Him.
Lectio 9
40 δύνοντος δὲ τοῦ 40. Now when the sun was

ἡλίου ἅπαντες ὅσοι setting, all they that had any
sick with divers diseases
εἶχον ἀσθενοῦντας brought them to him; and he
νόσοις ποικίλαις laid his hands on every one
ἤγαγον αὐτοὺς πρὸς of them, and healed them.
αὐτόν: ὁ δὲ ἑνὶ ἑκάστῳ 41. And devils also came out
of many, crying out, and
αὐτῶν τὰς χεῖρας
saying, You are Christ the
ἐπιτιθεὶς ἐθεράπευεν Son of God. And he rebuking
αὐτούς. 41 ἐξήρχετο δὲ them suffered them not to
καὶ δαιμόνια ἀπὸ speak: for they knew that he
πολλῶν, was Christ.
κρ[αυγ]άζοντα καὶ
λέγοντα ὅτι σὺ εἶ ὁ
υἱὸς τοῦ θεοῦ. καὶ
ἐπιτιμῶν οὐκ εἴα αὐτὰ
λαλεῖν, ὅτι ᾔδεισαν
τὸν Χριστὸν αὐτὸν
εἶναι.
Theophylactus: Considerandum THEOPHYL. We must observe the zeal

est turbae desiderium: nam cum of the multitude, who after the sun had
sol occidisset, adducunt ad eum set bring their sick to Him, not deterred
infirmos, non a tempore impediti; by the lateness of the day; as it is said,
unde dicitur cum autem sol Now when the sun was setting, they
occidisset, omnes qui habebant brought their sick.
infirmos variis languoribus,
ducebant illos ad eum.
Origenes: Ideo quidem circa solis ORIGEN; It was ordered about sun-set,
occasum, idest elapsa die, illos that is, when the day was gone, that
educebant, quia verecundabantur, they should bring them out, either
vel timebant Pharisaeos; vel quia because during the day they were
de die intenti erant circa alia; vel employed about other things, or
quia putabant non licere sanare in because they thought that it was not
sabbato. Ipse autem sanabat eos; lawful to heal on the sabbath. But He
unde sequitur at ille singulis manus healed them, as it follows, But he laid
imponens, curabat omnes. his hands upon every one of them.
Cyrillus: Quamvis autem ut Deus CYRIL; But although as God He was

potuisset omnes verbo pellere able to drive away diseases by His
morbos, tamen tangit eos, word, He nevertheless touches them,
ostendens propriam carnem showing that His flesh was powerful to
efficacem ad praestanda remedia, apply remedies, since it was the flesh of
nam caro Dei erat. Sicut enim ignis God; for as fire, when applied to a
appositus vasi aeneo imprimit ei brazen vessel, imprints on it the effect of
propriae caliditatis effectum; sic its own heat, so the omnipotent Word of
omnipotens Dei verbum, cum univit God, when He united to Himself in real
sibi veraciter assumptum templum assumption a living virgin temple,
ex virgine animatum et endued with understanding, implanted in
intellectivum, particeps suae it a participation of His own power. May
potestatis, eius effectum inseruit. He also touch us, nay rather may we
Tangat et nos, immo potius nos touch Him, that He may deliver us from
illum tangamus, quatenus et nos the infirmities of our souls as well as the
ab animarum infirmitatibus liberet, assaults of the evil spirit and pride! For it
nec non a Daemonum follows, And devils also came out.
impugnatione et superbia; sequitur
enim exibant autem Daemonia a
multis clamantia et dicentia: quia tu
es filius Dei.
Beda: Daemonia filium Dei BEDE; The devils confess the Son of
confitentur, et, sicut postea dicitur, God, and as it is afterwards said, they
sciebant ipsum esse Christum: knew him to be Christ; for when the
quia cum ieiunio fatigatum eum devil saw Him distressed by fasting, he
Diabolus videret, verum hominem perceived Him to be truly man, but when
intellexit; sed quia tentando non he prevailed not in his trial he doubted
praevaluit, utrum filius Dei esset whether or not He were the Son of God,
dubitabat; nunc autem per but now by the power of Christ’s
signorum potentiam vel intellexit miracles he either perceived or
vel potius suspicatus est esse suspected Him to be the Son of God. He
filium Dei. Non igitur ideo Iudaeis did not then persuade the Jews to
eum crucifigere persuasit, quia crucify Him because he thought Him not
Christum sive Dei filium non esse to be Christ or the Son of God, but
putavit; sed quia se morte illius non because he did not foresee that by this
praevidit esse damnandum. De death he himself would be condemned.
hoc enim mysterio a saeculis Of this mystery hidden from the world
abscondito dicit apostolus quod the Apostle says, that none of the
nemo principum huius saeculi princes of this world knew, for if they
cognovit: si enim cognovissent, had known they would never have
nunquam dominum gloriae crucified the Lord of Glory.
crucifixissent.
Chrysostomus in Marcum: In hoc CHRYS. But in what follows, And he

autem quod sequitur et increpans rebuking them suffered them not to
non sinebat ea loqui, percipe speak, mark the humility of Christ, who
Christi humilitatem: non sinebat ut would not let the unclean spirits make
Daemones immundi eum Him manifest. For it was not fit that they
manifestarent; non enim oportebat should usurp the glory of the Apostolical
eos subripere officii apostolici office, nor did it become the mysteries of
gloriam, nec decebat Christi Christ to be made public by impure
mysterium lingua foeda publicari. tongues.
Theophylactus: Quia non est THEOPHYL. Because, “praise is not

speciosa laus in ore peccatoris; vel seemly in the mouth of a sinner.” Or,
quia nolebat invidiam accendere because He did not wish to inflame the
Iudaeorum ex hoc quod ab envy of the Jews by being praised of all.
omnibus laudaretur.
Beda: Ipsi autem apostoli BEDE; But the Apostles themselves are
praecipiuntur reticere de illo, ne commanded to be silent concerning
divina maiestate praedicata, Him, lest by proclaiming His divine
passionis dispensatio differretur. Majesty, the dispensation of His Passion
should be delayed.
Lectio 10
42 γενομένης δὲ ἡμέρας 42. And when it was day,

he departed and went
ἐξελθὼν ἐπορεύθη εἰς into a desert place: and
ἔρημον τόπον: καὶ οἱ the people sought him,
and came to him, and
ὄχλοι ἐπεζήτουν αὐτόν, stayed him, that he
καὶ ἦλθον ἕως αὐτοῦ, καὶ should not depart from
κατεῖχον αὐτὸν τοῦ μὴ them. 43. And he said to
πορεύεσθαι ἀπ' αὐτῶν. 43 them, I must preach the
kingdom of God to other
ὁ δὲ εἶπεν πρὸς αὐτοὺς
cities also: for therefore
ὅτι καὶ ταῖς ἑτέραις am I sent. 44. And he
πόλεσιν εὐαγγελίσασθαί preached in the
με δεῖ τὴν βασιλείαν τοῦ synagogues of Galilee.
θεοῦ, ὅτι ἐπὶ τοῦτο
ἀπεστάλην. 44 καὶ ἦν
κηρύσσων εἰς τὰς
συναγωγὰς τῆς ἰουδαίας.
Chrysostomus: Postquam satis CHRYS. When he had bestowed

utilitatis populis per miracula est sufficient favor upon the people by
collatum, oportebat eum abesse: miracles, it was necessary for Him to
maiora namque putantur miracula depart. For miracles are always
post absentiam operantis, dum ipsa thought greater when the worker is
magis exclamant, et vice vocis gone, since they themselves are
fruuntur; unde dicitur facta autem die, then the more heeded, and have in
egressus ibat in desertum locum. their turn a voice; as it is said, But
when it was as day, he departed, and
went.
Graecus: Abiit etiam in desertum, ut GREEK EX. He went also into the
Marcus dixit, et orabat: non quod ipse desert, as Mark says, and prayed;
oratione indigeret, sed ut nobis bonae not that he needed prayer, but as an
operationis fieret forma. example to us of good works.
Chrysostomus: Pharisaei quidem, CHRYS. The Pharisees indeed,

ipsis prodigiis praedicantibus, potentia seeing how that the miracles
Christi scandalizabantur; populi vero themselves published His fame, were
eloquia audientes, acquiescebant et offended at His power. But the
sequebantur; unde sequitur et turbae people hearing His words, assented
requirebant eum, et venerunt usque and followed; as it is said, And the
ad ipsum; et detinebant illum, ne multitudes sought him, not indeed
discederet ab eis; non quidem aliqui any of the chief priests, or scribes,
primatum aut Scribarum, sed but all those who had not been
quoscumque malitiae fucus non blackened with the dark stain of
denigraverat, et illaesam habebant malice, and preserved their
conscientiam. consciences unhurt.
Graecus: Quod autem Marcus dicit GREEK EX. Now when Mark says
apostolos pervenisse ad eum dicentes that the Apostles came to him,
quod omnes quaerunt te, Lucas vero saying, All seek you, but Luke, that
dicat populus pervenisse, non the people came, there is no
discrepant ab invicem. Applicuerant difference between them, for the
enim ad ipsum populi, apostolorum people came to Him following in the
sequentes vestigia; dominus autem footsteps of the Apostles. But the
gaudebat detentus, sed mandabat ut Lord rejoiced in being held back, yet
eum dimitterent, ut etiam alii participes bid them let Him go, that others also
forent eius doctrinae, quasi tempore might partake of His teaching, as the
suae praesentiae non multum time of His presence would not last
duraturo; unde sequitur quibus ait: long; as it follows, And he said to
quia et aliis civitatibus oportet me them, I must preach the kingdom of
evangelizare regnum Dei, quia ideo God to other cities also, &c. Mark
missus sum. Marcus dicit: ad hoc says, to this I came, showing the
veni, ostendens divinitatis eius loftiness of His divine nature, and His
celsitudinem, et voluntariam voluntary emptying Himself of it. But
exinanitionem; Lucas vero dicit ad hoc Luke says, to this am I sent, showing
missus sum, idest incarnationem His incarnation, and calling also the
ostendens, necnon beneplacitum decree of the Father, a sending Him
patris missionem appellans; et ille forth; and one simply says, To
quidem simpliciter dicit: ut praedicem, preach, the other added, the
iste vero regnum Dei adiungit, quod kingdom of God, which is Christ
est ipse Christus. Himself.
Chrysostomus: Simul etiam CHRYS. Observe also, that He

considera, quod poterat in eodem loco might, by abiding in the same place,
manendo, omnes attrahere ad se; non have drawn all men over to Himself.
tamen hoc fecit, praebens nobis He did not however do so, giving us
exemplum ut perambulemus et an example to go about and seek
requiramus pereuntes, sicut pastor those who are perishing, as the
ovem perditam, et medicus accedit ad shepherd his lost sheep, and as the
infirmum: una enim anima recuperata, physician the sick. For by recovering
poterit aliquis mille delicta abolere; one soul, we may be able to blot out
unde et hic sequitur et erat praedicans a thousand sins. Hence also it
in synagogis Galilaeae. Frequentabat follows, And he was preaching in the
quidem synagogas, docens illos quod synagogues of Galilee. He frequently
non esset seductor: nam si iugiter indeed went to the synagogues, to
inhabitata coleret, diffamarent eum show them that He was no deceiver.
velut latitantem. For if He were constantly to dwell in
the desolate places, they would
spread abroad that He was
concealing Himself.
Beda: Si autem occasu solis mystice BEDE; But if the sun-setting

mors domini exprimitur, die redeunte mystically expresses the death of our
resurrectio illius indicatur; cuius Lord, the returning day denotes His
manifestata luce, a credentium turbis resurrection, (the light of which being
requiritur, et in gentium deserto made manifest, He is sought for by
inventus, ne abeat detinetur; maxime the multitudes of believers, and
cum hoc contigerit prima sabbati, quo being found in the desert of the
resurrectio celebrata est. Gentiles He is held back by them,
lest He should depart;) especially as
this took place on the first day of the
week, on which day the Resurrection
was celebrated.
Caput 5 CHAPTER V
Lectio 1
1 ἐγένετο δὲ ἐν τῷ 1. And it came to pass, that,

τὸν ὄχλον ἐπικεῖσθαι as the people pressed upon
him to hear the word of God,
αὐτῷ καὶ ἀκούειν τὸν he stood by the lake of
λόγον τοῦ θεοῦ καὶ Gennesaret, 2. And saw two
αὐτὸς ἦν ἑστὼς παρὰ ships standing by the lake: but
τὴν λίμνην the fishermen were gone out
of them, and were washing
γεννησαρέτ, 2 καὶ
their nets. 3. And he entered
εἶδεν δύο πλοῖα into one of the ships, which
ἑστῶτα παρὰ τὴν was Simon’s, and prayed him
λίμνην: οἱ δὲ ἁλιεῖς that he would thrust out a little
ἀπ' αὐτῶν ἀποβάντες from the land. And he sat
down, and taught the people
ἔπλυνον τὰ δίκτυα. 3 out of the ship.
ἐμβὰς δὲ εἰς ἓν τῶν
πλοίων, ὃ ἦν
σίμωνος, ἠρώτησεν
αὐτὸν ἀπὸ τῆς γῆς
ἐπαναγαγεῖν ὀλίγον,
καθίσας δὲ ἐκ τοῦ
πλοίου ἐδίδασκεν
τοὺς ὄχλους.
Ambrosius in Lucam: Ubi AMBROSE; When the Lord had

dominus impertivit multis varia performed many and various kinds of
genera sanitatum, nec tempore, cures, the multitude began to heed
nec loco coepit a studio sanandi neither time nor place in their desire to be
turba cohiberi: vespera incubuit, healed. The evening came, they followed;
sequebantur: stagnum occurrit, et a lake is before them, they still press on;
turbae urgebant: unde dicitur as it is said, And it came to pass, as the
factum est autem cum turbae people pressed upon him.
irruerent in eum.
Chrysostomus: Erant enim ei CHRYS. For they clung to Him with love
connexi, diligentes eum et and admiration, and longed to keep Him
mirantes, et tenere cupientes. with them. For who would depart while
Quis enim discessisset, dum He performed such miracles? who would
huiusmodi miracula faciebat? not be content to see only His face, and
Quis noluisset solam prospicere the mouth that uttered such things? Nor
faciem, et os talia loquens? as performing miracles only was He an
Neque enim in agendo miracula object of admiration, but His whole
solum admirabilis erat; sed visus appearance was overflowing with grace.
eius abundabat plurima gratia; Therefore when He speaks, they listen to
unde et loquentem eum audiunt in Him in silence, interrupting not the chain
silentio, seriem locutionis non of His discourse; for it is said, that they
irrumpentes; dicitur enim ut might hear the word of God, &c. It
audirent verbum Dei, et ipse follows, And he stood near the lake of
stabat secus stagnum Gennesaret.
Genezareth.
Beda: Stagnum Genezareth idem BEDE; The lake of Gennesaret is said to

dicunt esse quod mare Galilaeae, be the same as the sea of Galilee or the
vel mare Tiberiadis; sed mare sea of Tiberias; but it is called the sea of
Galilaeae ab adiacente provincia Galilee from the adjacent province, the
dicitur; mare autem Tiberiadis a sea of Tiberias from a neighboring city.
proxima civitate. Porro Gennesaret, however, is the name given
Genezareth a laci ipsius natura, it from the nature of the lake itself, (which
quae crispantibus aquis de seipso is thought from its crossing waves to
sibi excitare auram perhibetur, raise a breeze upon itself,) being the
Graeco vocabulo quasi generans Greek expression for “making a breeze to
sibi auram dicitur: neque enim in itself.” For the water is not steady like that
stagni morem sternitur aqua, sed of a lake, but constantly agitated by the
frequentibus auris spirantibus breezes blowing over it. It is sweet to the
agitatur, haustu dulcis, et ad taste, and wholesome to drink. In the
potandum habilis. Sed Hebraeae Hebrew tongue, any extent of water,
linguae consuetudine omnis whether it be sweet or salt, is called a
aquarum congregatio, sive dulcis, sea.
sive salsa, mare nuncupatur.
Theophylactus: Fugit autem THEOPHYL. But the Lord seeks to avoid

dominus gloriam quanto magis glory the more it followed Him, and
ipsa eum sequebatur; et ideo a therefore separating Himself from the
turbis se separans ascendit in multitude, He entered into a ship, as it is
navem. Et vidit duas naves said, And he saw two ships standing near
stantes secus stagnum: the lake: but the Fishermen were gone
piscatores autem descenderant, out of them, and were washing their nets.
et lavabant retia.
Chrysostomus: Quod signum CHRYS. This was a sign of leisure, but

erat vocationis. Secundum vero according to Matthew He finds them
Matthaeum invenit eos reficientes mending their nets. For so great was their
retia; tantus enim erat paupertatis poverty, that they patched up their old
excessus, ut laniata repararent, nets, not being able to buy new ones. But
nova nequeuntes habere. Volens our Lord was very desirous to collect the
autem diligenter congregare multitudes, that none might remain
spectaculum, ut nemo remaneret behind, but they might all behold Him
post tergum, sed omnes facie ad face to face; He therefore enters into a
faciem cernerent, ascendit in ship, as it is said, And he entered into a
navim; unde dicitur ascendens ship, which was Simon’s, and prayed
autem in unam navim, quae erat him.
Simonis, rogavit eum a terra
reducere pusillum.
Theophylactus: Vide autem THEOPHYL. Behold the gentleness of

Christi mansuetudinem, quomodo Christ; He asks Peter; and the willingness
rogat Petrum; et Petri of Peter, who was obedient in all things.
obedientiam, quomodo in
omnibus fuit obediens.
Chrysostomus: Postquam vero CHRYS. After having performed many

multa peregerat miracula, iterum miracles, He again commences His
doctrinam proponit, et existens in teaching, and being on the sea, He fishes
mari piscatur existentes in terra; for those who were on the shore. Hence
unde sequitur et sedens docebat it follows, And he sat down and taught
turbas de navicula. the people out of the ship.
Gregorius Nazianzenus: Cunctis GREG NAZ. Condescending to all, in

condescendens, ut a profundis order that He might draw forth a fish from
extrahat piscem, hominem scilicet the deep, i.e. man swimming in Or the
natantem in mobilibus rebus, et ever changing scenes and bitter storms
amaris huius vitae procellis. of this life.
Beda: Mystice autem duae naves BEDE; Now mystically, the two ships
circumcisionem et praeputium represent circumcision and
figurant; quas videt dominus, quia uncircumcision. The Lord sees these,
in utroque populo novit qui sunt because in each people He knows who
eius, et ad futurae vitae are His, and by seeing, i.e. by a merciful
tranquillitatem quasi ad littus visitation, He brings them nearer the
videndo, hoc est misericorditer tranquillity of the life to come. The
visitando, provehit. Piscatores fishermen are the doctors of the Church,
sunt Ecclesiae doctores, qui nos because by the net of faith they catch us,
per rete fidei comprehendunt, et and bring us as it were ashore to the land
quasi littori, sic terrae viventium of the living. But these nets are at one
advehunt. Sed haec retia modo time spread out for catching fish, at
laxantur in capturam, modo lota another washed and folded up. For every
plicantur: quia non omne tempus time is not fitted for teaching, but at one
est habile doctrinae; sed nunc time the teacher must speak with the
exercenda est lingua doctoris, et tongue, and at another time we must
nunc suimet cura gerenda. Navis discipline ourselves. The ship of Simon is
Simonis est Ecclesia primitiva, de the primitive Church, of which St. Paul
qua Paulus dicit: qui operatus est says, He that wrought effectually in Peter
Petro in apostolatum to the Apostleship of circumcision. The
circumcisionis; bene una dicta, ship is well called one, for in the multitude
quia multitudinis credentium erat of believers there was one heart and one
cor unum et anima una. soul.
Augustinus de quaest. Evang: AUG. From which ship He taught the

De qua docebat turbas, quia de multitude, for by the authority of the
auctoritate Ecclesiae docet Church He teaches the Gentiles. But the
gentes. Quod autem dominus Lord entering the ship, and asking Peter
ascendens in navim rogat eum a to put off a little from the land, signifies
terra reducere pusillum, significat that we must be moderate in our words to
temperate utendum verbo ad the multitude, that they may be neither
turbas, ut nec terrena eis taught earthly things, nor from earthly
praecipiantur, nec a terrenis in things rush into the depths of the
profunda sacramentorum sacraments. Or, the Gospel must first be
recedatur. Vel prius in proximis preached to the neighboring countries of
regionibus gentibus the Gentiles, that (as He afterwards says,
praedicandum, ut quod postea Launch out into the deep) He might
dicit duc in altum, ad remotiores command it to be preached afterwards to
gentes postea praedicandum the more distant nations.
praecipiat.
Lectio 2
4 ὡς δὲ ἐπαύσατο 4. Now when he had left

λαλῶν, εἶπεν πρὸς speaking, he said to Simon,
Launch out into the deep, and
τὸν σίμωνα, let down your nets for a
ἐπανάγαγε εἰς τὸ draught. 5. And Simon
βάθος καὶ χαλάσατε answering said to him, Master,
τὰ δίκτυα ὑμῶν εἰς we have toiled all the night,
and have taken nothing:
ἄγραν. 5 καὶ
nevertheless at your word I will
ἀποκριθεὶς σίμων let down the net. 6. And when
εἶπεν, ἐπιστάτα, δι' they had this done, they
ὅλης νυκτὸς enclosed a great multitude of
κοπιάσαντες οὐδὲν fishes: and their net broke. 7.
And they beckoned to their
ἐλάβομεν, ἐπὶ δὲ τῷ partners, which were in the
ῥήματί σου χαλάσω other ship, that they should
τὰ δίκτυα. 6 καὶ come and help them. And they
τοῦτο ποιήσαντες came, and filled both the
ships, so that they began to
συνέκλεισαν πλῆθος
sink.
ἰχθύων πολύ,
διερρήσσετο δὲ τὰ
δίκτυα αὐτῶν. 7 καὶ
κατένευσαν τοῖς
μετόχοις ἐν τῷ ἑτέρῳ
πλοίῳ τοῦ ἐλθόντας
συλλαβέσθαι αὐτοῖς:
καὶ ἦλθον, καὶ
ἔπλησαν ἀμφότερα
τὰ πλοῖα ὥστε
βυθίζεσθαι αὐτά.
Cyrillus: Postquam sufficienter CYRIL; Having sufficiently taught the

populum docuerat, regreditur people, He returns again to His mighty
iterum ad magnificentias works, and by the employment of fishing
proprias, et per piscatoria fishes for His disciples. Hence it follows,
ministeria piscatur discipulos; When he had left off speaking, he said to
unde sequitur ut autem cessavit Simon, Launch out into the deep, and let
loqui, dixit ad Simonem: duc in down your nets for a draught.
altum, et laxate retia vestra in
capturam.
Chrysostomus: Condescendens CHRYS. For in His condescension to

enim hominibus, sicut magos per men, He called the wise men by a star,
sidus vocavit, sic et piscatores the fishermen by their art of fishing.
per piscatoriam artem.
Theophylactus: Petrus autem THEOPHYL. Peter did not refuse to

non distulit; unde sequitur et comply, as it follows, And Simon
respondens Simon dixit illi: answering said to him, Master, we have
praeceptor, per totam noctem toiled all night and have taken nothing. He
laborantes nihil cepimus. Non did not go on to say, “I will not hearken to
autem addidit: non te audiam, you, nor expose myself to additional
nec secundis laboribus me labor,” but rather adds, Nevertheless, at
exponam; sed magis subdit in your word I will let down the net. But our
verbo autem tuo laxabo rete: quia Lord, since he had taught the people out
vero turbam de navicula dominus of the ship, left not the master of the ship
instruxerat, non sine mercede without reward, but conferred on him a
naviculae dominum dereliquit, double kindness, giving him first a
dupliciter beneficians ipsum: quia multitude of fishes, and next making him
primo dedit ei multitudinem His disciple: as it follows, And when they
piscium, et deinde discipulum had done this, they enclosed a great
ipsum fecit. Et cum hoc fecisset, multitude of fishes. They took so many
concluserunt piscium fishes that they could not pull them out,
multitudinem copiosam. Tot but sought the assistance of their
autem pisces cepit ut non posset companions; as it follows, But their net
eos foras educere, sed a sociis broke, and they beckoned to their
auxilium peteret; unde sequitur partners who were in the other ship to
rumpebatur autem rete eorum: et come, &c. Peter summons them by a
annuerunt sociis qui erant in alia sign, being unable to speak from
navi, ut venirent et adiuvarent astonishment at the draught of fishes. We
eos. Per nutum ipsos vocant: next hear of their assistance, And they
quia ex stupore propter capturam came and filled both the ships.
piscium loqui non poterant. Et
sequitur de eorum auxilio, cum
dicitur et venerunt, et impleverunt
ambas naviculas, ita ut pene
mergerentur.
Augustinus de Cons. Evang: AUG. John seems indeed to speak of a

Ioannes quidem videtur simile similar miracle, but this is very different
miraculum dicere; sed illud longe from the one he mentions. That took
aliud est, quod factum est post place after our Lord’s resurrection at the
resurrectionem domini ad mare lake of Tiberias, and not only the time, but
Tiberiadis: ibi enim non solum the miracle itself is very different. For in
ipsum tempus valde diversum the latter the nets being let down on the
est, sed etiam res ipsa plurimum right side took one hundred and fifty-three
distat: nam retia illic in dexteram fishes, and these of large size, which it
partem missa, centum was necessary for the Evangelist to
quinquaginta tres pisces mention, because though so large the
ceperunt, magnos quidem; sed nets were not broken, and this would
pertinuit ad Evangelistam dicere, seem to have reference to the event
quod cum tam magni essent, which Luke relates, when from the
retia non sunt disrupta; multitude of the fishes the nets were
respicientem scilicet ad hoc broken.
factum quod Lucas commemorat,
ubi prae multitudine piscium retia
rumpebantur.
Ambrosius: Mystice autem navis AMBROSE; Now in a mystery, the ship of

Petri, secundum Matthaeum Peter, according to Matthew, is beaten
fluctuat, secundum Lucam about by the waves, according to Luke, is
repletur piscibus, ut et principia filled with fishes, in order that you might
Ecclesiae fluctuantis, et understand the Church at first wavering,
posteriora exuberantis agnoscas. at last abounding. The ship is not shaken
Non turbatur ista quae Petrum which holds Peter; that is which holds
habet; turbatur illa quae Iudam Judas. In each was Peter; but he who
habet: in utraque Petrus; sed qui trusts in his own merits is disquieted by
suis meritis firmus est, turbatur another’s. Let us beware then of a traitor,
alienis. Caveamus igitur lest through one we should many of us be
proditorem, ne per unum plurimi tossed about. Trouble is found there
fluctuemus. Illic turbatio ubi where faith is weak, safety here where
modica fides; hic securitas ubi love is perfect. Lastly, though to others it
perfecta dilectio. Denique etsi is commanded, Let down your nets, to
aliis imperatur ut laxent retia sua, Peter alone it is said, Launch out into the
soli tamen Petro dicitur duc in deep, i.e. into deep researches. What is
altum, hoc est in profundum so deep, as the knowledge of the Son of
disputationum. Quod est tam God! But what are the nets of the
altum quam scire Dei filium? Apostles which are ordered to be let
Quae sunt autem apostolorum down, but the interweaving of words and
quae laxari iubentur retia, nisi certain folds, as it were, of speech, and
verborum complexiones, et quasi intricacies of argument, which never let
quidam orationis sinus, et those escape whom they have once
disputationum recessus, qui eos caught. And rightly are nets the
quos ceperint non amittant? Et Apostolical instruments for fishing, which
bene apostolica instrumenta kill not the fish that are caught, but keep
piscandi retia sunt, quae non them safe, and bring up those that are
captos perimunt, sed reservant, tossing about in the waves from the
et fluctuantes de infimis ad depths below to the regions above. But he
superna transducunt. Dicit autem says, Master, we have toiled the whole
praeceptor, per totam noctem night and have caught nothing; for this is
laborantes nihil cepimus: quia not the work of human eloquence but the
non hoc humanae facundiae gift of divine calling. But they who had
opus, sed supernae vocationis before caught nothing, at the word of the
est munus. Qui autem nihil ante Lord enclosed a great multitude of fishes.
ceperant, magnam in verbo
domini concludunt piscium
multitudinem.
Cyrillus: Hoc autem fuit figura CYRIL; Now this was a figure of the
futuri: non enim incassum future. For they will not labor in vain who
laborabunt evangelicae doctrinae let down the net of evangelical doctrine,
rete tendentes; sed greges but will gather together the shoals of the
gentium aggregabunt. Gentiles.
Augustinus de quaest. Evang: AUG. Now the circumstance of the nets

Quod autem retia rumpebantur breaking, and the ships being filled with
piscium copia, et naviculae the multitude of fishes that they began to
impletae sunt, ita ut pene sink, signifies that there will be in the
mergerentur, significat hominum Church so great a multitude of carnal
carnalium multitudinem tantam men, that unity will be broken up, and it
futuram in Ecclesia, ut etiam will be split into heresies and schisms.
disruptione pacis per haereses et
schismata scinderetur.
Beda: Rumpitur autem rete, sed BEDE; The net is broken, but the fish
non labitur piscis, quia suos escape not, for the Lord preserves His
dominus inter persequentium own amid the violence of persecutors.
scandala servat.
Ambrosius: Alia autem navis est AMBROSE; But the other ship is Judea,
Iudaea, ex qua Ioannes et out of which James and John are chosen.
Iacobus eliguntur. Hi igitur de These then came from the synagogue to
synagoga ad navim Petri, hoc est the ship of Peter in the Church, that they
ad Ecclesiam, convenerunt, ut might fill both ships. For at the name of
implerent ambas naviculas: Jesus every knee shall bow, whether Jew
omnes enim in nomine Iesu or Greek.
genuflectunt, sive Iudaeus sive
Graecus.
Beda: Vel alia navis est Ecclesia BEDE; Or the other ship is the Church of
gentium, quae et ipsa, una the Gentiles, which itself also (one ship
navicula non sufficiente, piscibus being not sufficient) is filled with chosen
impletur electis: quia novit fishes. For the Lord knows who are His,
dominus qui sunt eius. Et apud and with Him the number of His elect is
ipsum certus est suorum sure. And when He finds not in Judea so
numerus electorum; dumque tot many believers as He knows are destined
in Iudaea credituros non invenit to eternal life, He seeks as it were another
quot ad fidem vitamque ship to receive His fishes, and fills the
praedestinatos novit aeternam, hearts of the Gentiles also with the grace
quasi alterius navis receptacula of faith. And well when the net brake did
piscibus quaerens suis, corda they call to their assistance the ship of
quoque gentium fidei gratia their companions, since the traitor Judas,
replet. Et bene rupto reti socia Simon Magus, Ananias and Sapphira,
navis advocatur, quando Iudas and many of the disciples, went back. And
proditor, Simon magus, Ananias then Barnabas and Paul were separated
et Saphira, et multi discipulorum for the Apostleship of the Gentiles.
abierunt retro: ac deinde
Barnabas et Paulus ad gentium
sunt apostolatum segregati.
Ambrosius: Possumus tamen et AMBROSE; We may understand also by

aliam Ecclesiam intelligere navim the other ship another Church, since from
alterius: ab una enim plures one Church several are derived.
Ecclesiae derivantur.
Cyrillus: Innuit autem sociis ut CYRIL; But Peter beckons to his
auxiliarentur eis: multi enim companions to help them. For many
sequuntur apostolorum labores; follow the labors of the Apostles, and first
et prius illi qui Evangeliorum those who brought out the writings of the
ediderunt Scripturas, post quos Gospels, next to whom are the other
alii praesides et populorum heads and shepherds of the Gospel, and
pastores, et in deitatis doctrina those skilled in the teaching of the truth.
periti.
Beda: Harum autem impletio BEDE; But the filling of these ships goes
navium in fines saeculi crescit; on until the end of the world. But the fact
sed quod impletae merguntur, that the ships, when filled, begin to sink,
hoc est in submersione i.e. become weighed low down in the
premuntur (non enim sunt water; (for they are not sunk, but are in
submersae, sed periclitatae), great danger,) the Apostle explains when
apostolus exponit dicens: in he says, In the last days perilous times
novissimis diebus erunt tempora shall come; men shall be lovers of their
periculosa, et erunt homines own selves, &c. For the sinking of the
seipsos amantes, etc.: nam ships is when men, by vicious habits, fall
mergi naves, est homines in back into that world from which they have
saeculo, ex quo electi per fidem been elected by faith.
fuerant, morum pravitate relabi.
Lectio 3
8 ἰδὼν δὲ σίμων πέτρος 8. When Simon Peter saw

προσέπεσεν τοῖς it, he fell down at Jesus’
knees, saying, Depart from
γόνασιν Ἰησοῦ λέγων, me; for I am a sinful man,
ἔξελθε ἀπ' ἐμοῦ, ὅτι O Lord. 9. For he was
ἀνὴρ ἁμαρτωλός εἰμι, astonished, and all that
κύριε: 9 θάμβος γὰρ were with him, at the
draught of the fishes which
περιέσχεν αὐτὸν καὶ
they had taken: 10. And so
πάντας τοὺς σὺν αὐτῷ was also James, and John,
ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων the sons of Zebedee, which
ὧν συνέλαβον, 10 were partners with Simon.
ὁμοίως δὲ καὶ ἰάκωβον And Jesus said to Simon,
Fear not; from henceforth
καὶ ἰωάννην υἱοὺς you shall catch men. 11.
ζεβεδαίου, οἳ ἦσαν And when they had brought
κοινωνοὶ τῷ σίμωνι. καὶ their ships to land, they
εἶπεν πρὸς τὸν σίμωνα forsook all, and followed
him.
ὁ Ἰησοῦς, μὴ φοβοῦ: ἀπὸ
τοῦ νῦν ἀνθρώπους ἔσῃ
ζωγρῶν. 11 καὶ
καταγαγόντες τὰ πλοῖα
ἐπὶ τὴν γῆν ἀφέντες
πάντα ἠκολούθησαν
αὐτῷ.
Ambrosius: Admirabatur Petrus BEDE; Peter was astonished at the

dona divina; et quo plus metuerat, divine gift, and the more he feared, the
praesumebat minus; unde dicitur less did he now presume; as it is said,
quod cum videret Simon Petrus, When Simon Peter saw it, he fell down
procidit ad genua Iesu, dicens: exi a at Jesus’ knees, saying, Depart from
me, domine, quia homo peccator me; for I am a sinful man, O Lord.
sum.
Cyrillus: Reducens enim ad CYRIL; For calling back to his

conscientiam patrata delicta, tremit consciousness the crimes he had
et trepidat, et velut immundus committed, he is alarmed and
mundum non credit se posse trembles, and as being unclean, he
suscipere: acceperat enim a lege, believes it impossible he can receive
distinguendum esse inter maculatum Him who is clean, for he had learnt
et sanctum. from the law to distinguish between
what is defiled and holy.
Gregorius Nyssenus: Cum enim GREG. NYSS. When Christ

mandasset demergere retia, tanta commanded to let down the nets, the
copia piscium capta est, quantum multitude of the fishes taken was just
ipse maris dominus et terrae as great as the Lord of the sea and
voluerat. Vox enim verbi semper est land willed. For the voice of the Word
vox virtutis, cuius praecepto in is the voice of power, at whose bidding
origine mundi lux et ceterae at the beginning of the world light and
creaturae prodibant. In his admiratur the other creatures came forth. At
Petrus; unde sequitur stupor enim these things Peter wonders, for he
circumdederat eum, et omnes qui was astonished, and all that were with
cum illo erant, in captura piscium him, &c.
quam ceperant; similiter autem
Iacobum et Ioannem filios Zebedaei,
qui erant socii Simonis.
Augustinus de Cons. Evang: AUG. He does not mention Andrew by

Andream non nominat, qui tamen name, who however is thought to have
intelligitur in ea navi fuisse, been in that ship, according to the
secundum Matthaei et Marci accounts of Matthew and Mark. It
narrationem. Et ait ad Simonem follows, And Jesus said to Simon, Fear
Iesus: noli timere. not.
Ambrosius: Dic et tu exi a me, AMBROSE; Say you also, Depart from
domine, quia peccator sum, ut me, for I am a sinful man, O Lord, that
respondeat Deus noli timere. God may answer, Fear not. Confess
Indulgenti domino peccatum fatere. your sin, and the Lord will pardon you.
Vides quam bonus dominus, qui See how good the Lord is, who gives
tantum tribuit hominibus ut vivificandi so much to men, that they have the
habeant potestatem; unde sequitur power of making alive. As it follows,
ex hoc iam homines eris capiens. From henceforth you shall catch men.
Beda: Hoc ad ipsum Petrum BEDE; This especially belongs to

specialiter pertinet: exponit enim ei Peter himself, for the Lord explains to
dominus quid haec captura piscium him what this taking of fish means; that
significet; quod scilicet ipse sicut in fact as now he takes fishes by the
nunc per retia pisces, sic aliquando net, so hereafter he will catch men by
per verba sit capturus homines: words. And the whole order of this
totusque facti huius ordo quid in event shows what is daily going on in
Ecclesia, cuius ipse typum tenet, the Church, of which Peter is the type.
quotidie geratur, ostendit.
Chrysostomus: Considera autem CHRYS. But mark their faith and

eorum fidem et obedientiam; obedience. For though they were
habentes enim opus prae manibus eagerly engaged in the employment of
appetibilis piscationis, cum fishing, yet when they heard the
audissent mandantem, non command of Jesus, they delayed not,
distulerunt, sed relictis omnibus but forsook all and followed Him. Such
sequebantur. Talem enim is the obedience which Christ
obedientiam requirit a nobis demands of us; we must not forego it,
Christus, ut eam non even though some great necessity
praetermittamus, etiam si aliquid urges us. Hence it follows, And having
valde necessarium urgeat; unde et brought their ships to land.
sequitur et subductis ad terram
navibus, relictis omnibus, secuti sunt
eum.
Augustinus de Cons. Evang: AUG. Matthew and Mark here briefly

Matthaeus et Marcus breviter hoc state the matter, and how it was done.
perstringunt quemadmodum gestum Luke explains it more at large. There
sit, quod Lucas hic apertius seems however to be this difference,
explicavit. Hoc tamen videtur distare that he makes our Lord to have said to
quod tantum Petro a domino dictum Peter only, From henceforth you shall
commemorat ex hoc iam homines catch men, whereas they related it as
eris capiens, quod illi ambobus having been spoken to both the
fratribus dictum esse narraverunt. others. But surely it might have been
Sed potuit utique prius hoc Petro said at first to Peter, when he
dici, cum de capta ingenti marveled at the immense draught of
multitudine piscium miraretur, quod fishes, as Luke suggests, and
Lucas insinuavit; ambobus postea, afterwards to both, as the other two
quod illi duo commemoraverunt. Vel have related it. Or we must understand
intelligendum est hoc primo fuisse the event to have taken place as Luke
factum quod Lucas commemorat; relates, and that the others were not
nec tunc eos a domino vocatos, sed then called by the Lord, but only it was
tantum fuisse praedictum Petro quod foretold to Peter that he should catch
homines esset capturus: non autem men, not that he should no more be
quod numquam pisces esset employed in fishing; and hence there
capturus: unde datur locus intelligere is room for supposing that they
eos ad capturam piscium remeasse, returned to their fishing, so that
ut postea fieret quod Matthaeus et afterwards that might happen which
Marcus narrant: tunc enim non Matthew and Mark speak of. For then
subductis ad terram navibus, the ships were not brought to land, as
tamquam cura redeundi, sed ita eum if with the intention of returning, but
secuti sunt, tamquam vocantem aut they followed Him as calling or
iubentem. Sed si, secundum commanding them to come. But if
Ioannem, iuxta Iordanem secuti sunt according to John, Peter and Andrew
eum Petrus et Andreas; quomodo ab followed Him close by Jordan, how do
aliis Evangelistis dicitur quod eos in the other Evangelists say that He
Galilaea piscantes invenit et ad found them fishing in Galilee, and
discipulatum vocavit, nisi quia called them to the discipleship? Except
intelligendum est, non sic eos we understand that they did not see
vidisse dominum iuxta Iordanem ut the Lord near Jordan so as to join Him
ei inseparabiliter cohaererent, sed inseparably, but knew only who He
tantum cognovisse quis esset, was, and marveling at Him returned to
eumque miratos ad propria their own.
remeasse?
Ambrosius: Mystice autem quos AMBROSE; But mystically, those

Petrus in verbo capit, negat suam whom Peter takes by his word, he
praedam, negat suum munus. Exi, claims not as his own booty or his own
inquit, a me, domine. Noli timere et gift. Depart, he says, from me, O Lord.
tu quae tua sunt domino deferre, Fear not then also to ascribe what is
quia quae sua sunt nobis ille your own to the Lord, for what was His
concessit. He has given to us.
Augustinus de quaest. Evang: Vel AUG. Or, Peter speaks in the

aliter. Ex persona Ecclesiae character of A the Church full of carnal
carnalibus hominibus plenae Petrus men, Depart from me, for I am a sinful
dicit exi a me, quia homo peccator man. As if the Church, crowded with
sum; tamquam Ecclesia turbis carnal men, and almost sunk by their
carnalium impleta, et eorum moribus vices, throws off from it, as it were, the
pene submersa, regnum rule in spiritual things, wherein the
spiritualium, in quibus maxime character of Christ chiefly shines forth.
persona Christi eminet, a se For not with the tongue do men tell the
quodammodo repellat. Non enim good servants of God that they should
hoc voce linguae dicunt homines depart from them, but with the
bonis ministris Dei, ut eos a se utterance of their deeds and actions
repellant; sed voce morum et they persuade them to go away, that
actuum suadent a se recedi, ne per they may not be governed by the
bonos regantur, et eo vehementius good. And yet all the more anxiously
quo deferunt eis honorem; ut do they hasten to pay honors to them,
honorificentiam eorum significaverit just as Peter testified his respect by
Petrus cadens ad pedes domini, falling at the feet of our Lord, but his
mores autem in eo quod dixit exi a conduct in saying, Depart from me.
me.
Beda: Confortat autem dominus BEDE; But the Lord allays the fears of
timorem carnalium, ne quis vel de carnal men, that no one trembling at
suae conscientia culpae tremens, the consciousness of his guilt, or
vel de aliorum innocentia stupens astonished at the innocence of others,
sanctitatis iter formidet aggredi. might be afraid to undertake the
journey of holiness.
Augustinus de quaest. Evang: AUG. But the Lord did not depart from
Dominus autem dum non recessit ab them, showing thereby that good and
eis, significat, in bonis et spiritual men, when they ere troubled
spiritualibus viris non esse oportere by the wickedness of the many, ought
hanc voluntatem ut peccatis not to wish to abandon their
turbarum commoti, quo quasi ecclesiastical duties, that they might
securius tranquilliusque vivant, live as it were a more secure and
munus ecclesiasticum deserant. tranquil life. But the bringing their ships
Quod autem subductis ad terram to land, and forsaking all to follow
navibus, relictis omnibus secuti sunt Jesus, may represent the end of time,
eum, potest significare finem when those who have clung to Christ
temporis quo ab huius mundi salo, shall altogether depart from the storms
qui Christo inhaeserunt penitus of this world.
recessuri sunt.
Lectio 4
12 καὶ ἐγένετο ἐν τῷ 12. And it came to pass,

εἶναι αὐτὸν ἐν μιᾷ when he was in a certain city,
behold a man full of leprosy:
τῶν πόλεων καὶ ἰδοὺ who seeing Jesus fell on his
ἀνὴρ πλήρης λέπρας: face, and besought him,
ἰδὼν δὲ τὸν Ἰησοῦν saying, Lord, if you will, you
πεσὼν ἐπὶ πρόσωπον can make me clean. 13. And
he put forth his hand, and
ἐδεήθη αὐτοῦ λέγων,
touched him, saying, I will: be
κύριε, ἐὰν θέλῃς you clean. And immediately
δύνασαί με the leprosy departed from
καθαρίσαι. 13 καὶ him. 14. And he charged him
ἐκτείνας τὴν χεῖρα to tell no man: but go, and
show yourself to the Priest,
ἥψατο αὐτοῦ λέγων, and offer for your cleansing,
θέλω, καθαρίσθητι: according as Moses
commanded, for a testimony
καὶ εὐθέως ἡ λέπρα to them. 15. But so much the
ἀπῆλθεν ἀπ' αὐτοῦ. more went there a fame
14 καὶ αὐτὸς abroad of him: and great
παρήγγειλεν αὐτῷ multitudes came together to
hear, and to be healed by him
μηδενὶ εἰπεῖν, ἀλλὰ
of their infirmities. 16. And he
ἀπελθὼν δεῖξον withdrew himself into the
σεαυτὸν τῷ ἱερεῖ, καὶ wilderness, and prayed.
προσένεγκε περὶ τοῦ
καθαρισμοῦ σου
καθὼς προσέταξεν
μωϋσῆς, εἰς
μαρτύριον αὐτοῖς. 15
διήρχετο δὲ μᾶλλον ὁ
λόγος περὶ αὐτοῦ, καὶ
συνήρχοντο ὄχλοι
πολλοὶ ἀκούειν καὶ
θεραπεύεσθαι ἀπὸ
τῶν ἀσθενειῶν
αὐτῶν: 16 αὐτὸς δὲ ἦν
ὑποχωρῶν ἐν ταῖς
ἐρήμοις καὶ
προσευχόμενος.
Ambrosius in Lucam: Quarto AMBROSE; The fourth miracle after

signo, ex quo in Capharnaum Jesus came to Capernaum was the
dominus venit leprosus sanatur. Si healing of a leprous man. But since He
autem quarto die solem illumined the fourth day with the sun, and
illuminavit, et clariorem ceteris made it more glorious than the rest, we
fecit, hoc clarius opus aestimare ought to think this work more glorious
debemus, de quo dicitur et factum than those that went before; of which it is
est cum esset in una civitate, et said, And it came to pass, when he was
ecce vir plenus lepra. Bene ubi in a certain city, behold a man full of
leprosus mundatur, certus non leprosy. Rightly no definite place is
exprimitur locus, ut ostendatur mentioned where the leprous man was
non unum populum specialis healed, to signify that not one people of
alicuius civitatis, sed omnes any particular city, but all nations were
populos fuisse sanatos. healed.
AthanasiusAdoravit autem ATHAN. Now the leper worshipped the
leprosus dominum Deum Lord God in His bodily form, and thought
existentem in corpore; et neque not the Word of God to be a creature
propter carnem putavit esse because of His flesh, nor because He
creaturam verbum Dei; nec pro eo was the Word did he think lightly of the
quod verbum erat, vilipendit flesh which He put on; nay rather in a
carnem quam vestiebat; immo ut created temple he adored the Creator of
in templo creato adorabat omnium all things, falling down on his face, as it
creatorem, in faciem procidens; follows, And when he saw Jesus he fell
sequitur enim et videns Iesum et on his face, and besought him.
procidens in faciem, rogavit eum.
Ambrosius: Quod in faciem AMBROSE; In falling upon his face he

procidit, humilitatis est et pudoris, marked his humility and modesty, for
ut unusquisque de vitae suae every one should blush at the stains of
maculis erubescat: sed his life, but his reverence kept not back
confessionem verecundia non his confession, he shows his wound, and
repressit: ostendit vulnus, asks for a remedy, saying, If you will, you
remedium postulavit, dicens can make me clean. Of the will of the
domine, si vis, potes me mundare. Lord he doubted, not from distrust of His
De voluntate domini non quasi mercy, but checked by the
pietatis incredulus dubitavit; sed consciousness of his own unworthiness.
quasi iniquitatis suae conscius But the confession is one full of devotion
non praesumpsit: religionis autem and faith, placing all power in the will of
et fidei plena confessio est quae the Lord.
in voluntate domini posuit
potestatem.
Cyrillus: Noverat enim lepram CYRIL; For he knew that leprosy yields
experimentis medicorum non not to the skill of physicians, but he saw
cedere; sed vidit divina maiestate the devils cast out by the Divine
pelli Daemones, et ceteros ab aliis authority, and multitudes cured of divers
valetudinibus curari, quae coniecit diseases, all which he conceived was the
divina dextera fieri. work of the Divine arm.
Titus: Addiscamus etiam ex TITUS BOST. Let us learn from the

verbis leprosi corporalium words of the leper not to go about
infirmitatum medelam non seeking the cure of our bodily infirmities,
quaerere, sed divino beneplacito but to commit the whole to the will of
totum committere, qui novit God, Who knows what is best for us, and
opportuna, et omnia iudicio disposes all things as He will.
disposuit.
Ambrosius: Eo autem sanat AMBROSE; He heals in the same

genere quo fuerat obsecratus; manner in which He had been entreated
unde sequitur et extendens Iesus to heal, as it follows, And Jesus put forth
manum, tetigit illum. Lex tangi his hand, and touched him, &c. The law
leprosos prohibet; sed qui forbids to touch the leprous man, but He
dominus legis est, non obsequitur who is the Lord of the law submits not to
legi, sed legem facit. Non ergo the law, but makes the law; He did not
tetigit, quia sine tactu mundare touch because without touching He was
non poterat, sed ut probaret quia unable to make him clean, but to show
subiectus non erat legi, nec that he was neither subject to the law,
contagium timebat ut homines, nor feared the contagion as man; for He
sed quia contaminari non poterat could not be contaminated Who
qui alios liberabat; simul e delivered others from the pollution. On
contrario ut lepra tactu domini the other hand, He touched also, that the
fugaretur, quae solebat leprosy might be expelled by the touch of
contaminare tangentem. the Lord, which was wont to contaminate
him that touched.
Theophylactus: Ipsius enim THEOPHYL. For His sacred flesh has a

sacra caro est purgativa, et vitam healing, and life-giving power, as being
tribuens, sicut existens verbi Dei indeed the flesh of the Word of God.
caro.
Ambrosius: In hoc autem quod AMBROSE; In the words which follow, I

subdit volo, mundare, habes will, be you clean, you have the will, you
voluntatem, habes et pietatis have also the result of His mercy.
effectum.
Cyrillus: A maiestate autem CYRIL; From majesty alone proceeds

processit imperiosum mandatum. the royal command, how then is the
Qualiter igitur in servis computatur Only-begotten counted among the
unigenitus filius, qui volendo servants, who by His mere will can do all
tantummodo cuncta potest? things? We read of God the Father, that
Legitur de Deo patre, quod omnia He has done all things whatsoever He
quaecumque voluit fecit. Qui vero pleased. But He who exercises the
sui patris potestate fungitur, power of His Father, how can He differ
quomodo diversificabitur in natura from Him in nature? Besides, whatsoever
ab eo? Solent etiam quaecumque things are of the same power, are wont
sunt eiusdem virtutis, eiusdem to be of the same substance. Again; let
esse substantiae. Mirare tamen in us then admire in these things Christ
his Christum divine et corporaliter working both divinely and bodily. For it is
operantem: divinum enim est ita of God so to will that all things are done
velle ut praesto fiant omnia, accordingly, but of man to stretch forth
humanum autem extendere the hand. From two natures therefore is
dexteram. Unus itaque Christus perfected one Christ, for that the Word
ex utrisque perficitur, eo quod was made flesh.
verbum caro factum est.
Gregorius Nyssenus: Et quia GREG. NYSS. And because the Deity is

cum utraque hominis particula, united with each portion of man, i.e. both
anima scilicet et corpore, unita est soul and body, in each are evident the
deitas, per utraque patebant signs of a heavenly nature. For the body
supernae naturae indicia. Corpus declared the Deity hidden in it, when hen
enim reconditum in se lumen by touching it afforded a remedy, but the
declarabat, cum palpando soul, by the mighty power of its will,
praestabat remedia, sed anima marked the Divine strength. For as the
praepotenti voluntate divinam sense of touch is the property of the
ostendebat virtutem: velut enim body, so the motion of the will of the soul.
sensus tactus proprius corporis The soul wills, the body touches.
est, sic et animae voluntarius
motus: vult anima, tangit corpus.
Ambrosius: Dicit ergo volo, AMBROSE; He says then, I will, for

propter Photinum; imperat propter Photinus, He commands, for Arius, He
Arium; tangit propter touches, for Manichaeus. But there is
Manichaeum. Nihil autem medium nothing intervening between God’s work
est inter opus Dei atque and His command, that we may see in
praeceptum, ut intelligas medentis the inclination of the healer the power of
affectum, virtutem operis; unde the work. Hence it follows, And
sequitur et confestim lepra immediately the leprosy departed from
discessit ab illo. Sed ne lepra him. But lest leprosy should become rife
transire possit in medicum, among us, let each avoid boasting after
unusquisque dominicae humilitatis the example of our Lord’s humility. For it
exemplo iactantiam vitet; nam follows, And he commanded him that he
sequitur et praecepit illi ut nemini should tell it to no one, that in truth he
diceret: ut scilicet doceret non might teach us that our good deeds are
vulganda nostra beneficia, sed not to be made public, but to be rather
premenda, ut non solum a concealed, that we should abstain not
mercede abstineamus pecuniae, only from gaining money, but even favor.
sed etiam gratiae. Aut fortasse illa Or perhaps the cause of His
silentii causa est imperati, quod commanding silence was that He thought
meliores putabat, qui fide magis those to be preferred, who had rather
spontanea quam speratis believed of their own accord than from
beneficiis credidissent. the hope of benefit.
Cyrillus: Leproso etiam silente CYRIL; Though the leper was silent, the
sufficiebat ipsa negotii vox ad voice of the transaction itself was
narrandum omnibus sufficient to publish it to all who
agnoscentibus per eum acknowledged through him the power of
potestatem curantis. the Curer.
Chrysostomus in Matth: Et quia CHRYS. And since frequently men, when

ut plurimum homines, dum they are sick, remember God, but when
aegrotant, Dei sunt memores, ut they recover, wax dull, He bids him to
autem convalescunt hebetantur, always keep God before his eyes, giving
mandat ut Deum prae oculis glory to God. Hence it follows, But go
habeat, dans gloriam Deo; unde and show yourself to the Priest, in order
sequitur sed vade, ostende te that the leprous man being cleansed
sacerdoti: ut scilicet mundatus might submit himself to the inspection of
leprosus committeret se the Priest, and so by his sanction be
sacerdotis aspectui; ac sic per counted as healed.
illius censuram numeraretur inter
suos.
Ambrosius: Et ut etiam AMBROSE; And that the Priest also

intelligeret sacerdos non legis should know that not by the order of the
ordine, sed gratia Dei supra legem law but by the grace of God above the
esse curatum; et dum mandatur law, he was cured. And since a sacrifice
sacrificium secundum praeceptum is commanded by the regulation of
Moysi, ostendit dominus quia Moses, the Lord shows that He does not
legem non solveret, sed impleret; abrogate the law, but fulfill it. As it
unde sequitur et offer pro follows, And offer for your cleansing
emundatione tua sicut praecepit according as Moses commanded.
Moyses.
Augustinus de quaest. Evang: AUG. He seems here to approve of the

Videtur hic approbare sacrificium sacrifice which had been commanded
quod per Moysen praeceptum est, through Moses though the Church does
cum id non recipiat Ecclesia: quod not require it. It may therefore be
ideo iussisse intelligi potest, quia understood to have been commanded,
nondum coeperat esse sacrificium because not as yet had commenced that
sanctum sanctorum, quod corpus most holy sacrifice which is His body. For
eius est: non enim oportebat it was not fitting that typical sacrifices
auferri significativa sacrificia should be taken away before that which
priusquam illud quod was typified should be confirmed by the
significabatur confirmatum esset witness of the Apostles’ preaching, and
contestatione apostolorum the faith of believers.
praedicantium, et fide credentium
populorum.
Ambrosius: Vel quia lex AMBROSE; Or because the law is

spiritualis est, videtur sacrificium spiritual He seems to have commanded
mandasse spirituale; unde dixit a spiritual sacrifice. Hence he said, As
sicut praecepit Moyses; denique Moses commanded. Lastly, he adds, for
addidit in testimonium illis. a testimony to them.
Titus: Haeretici perperam hoc The heretics understand this

accipiunt, dicentes in opprobrium erroneously, saying, that it was meant as
legis esse dictum. Qualiter autem a reproach to the law. But how would he
iuberet offerre pro emundatione order an offering for cleansing, according
secundum praeceptum Moysi? to Moses’ commandments, if he meant
this against the law?
Chrysostomus in Matthaeum: CYRIL; He says then, for a testimony to

Dicit ergo in testimonium illis, quia them, because this deed makes manifest
ex hoc facto ostenditur Christum that Christ in His incomparable
incomparabili excellentia Moysi excellence is far above Moses. For when
praeferri; quia enim Moyses Moses could not rid his sister of the
insufficiens erat a sorore leprae leprosy, he prayed the Lord to deliver
pellere morbum, orabat dominum her. But the Savior, in His divine power,
ut eam liberaret; sed salvator in declared, I will, be you clean.
potestate divina protulit volo,
mundare.
Cyrillus: Vel in testimonium illis, CHRYS. Or, for a testimony against

hoc est ad reprehensionem them, i.e. as a reproof of them, and a
eorum, et ad probationem quod testimony that I respect the law. For now
legem revereor. Cum enim te too that I have cured you, I send you for
curaverim, mitto te ad sacerdotum the examination of the priests, that you
experientiam, ut attesteris mihi should bear me witness that I have not
quod non sum praevaricatus in played false to the law. And although the
legem. Et quamvis dominus Lord in giving out remedies advised
impendens remedia, moneret telling them to no one, instructing us to
nemini dicere, instruens nos avoid pride; yet His fame flew about
evitare superbiam; fama tamen every where, instilling the miracle into the
eius volabat, undique installans ears of every one, as it follows, But so
auditui cunctorum miraculum; much the more went there a fame
unde sequitur perambulabat abroad of him.
magis sermo de illo.
Beda: Unius autem perfecta BEDE; Now the perfect healing of one
salvatio multas ad dominum cogit brings many multitudes to the Lord, as it
turbas: unde sequitur et follows, And great multitudes came
conveniebant turbae multae, ut together that they should be healed. For
audirent et curarentur ab the leprous man that he might show both
infirmitatibus suis. Ut enim his outward and inward cure, even
leprosus exterius se sanatum though forbid ceases not, as Mark says,
doceret, perceptum beneficium, ut to tell of the benefit he had received.
Marcus ait, etiam iussus non
tacet.
Gregorius Moralium: Redemptor GREG. Our Redeemer performs His

autem noster per diem miracula in miracles by day, and passes the night in
urbibus exibet, et ad orationis prayer, as it follows, And he withdrew
studium in nocte pernoctat: unde himself into the wilderness, and prayed,
sequitur ipse autem secedebat in hinting, as it were, to perfect preachers,
desertum, et orabat: ut perfectis that as neither they should entirely desert
videlicet praedicatoribus innuat the active life from love of contemplation,
quatenus nec activam amore so neither should they despise the joys
speculationis funditus deserant, of contemplation from an excess of
nec contemplationis gaudia activity, but in silent thought imbibe that
operationis nimietate contemnant; which they might afterwards give back in
sed quieti contemplantes sorbeant words to their neighbors.
quod occupati erga proximos
loquentes profundant.
Beda: Quod autem secedit orare, BEDE; Now that He retired to pray, you
non ei naturae tribuas quae dicit would not ascribe to that nature which
volo, mundare, sed ei quae says, I will, be you clean, but to that
extendens manum tetigit which putting forth the hand touched the
leprosum: non quod iuxta leprous man, not that according to
Nestorium gemina sit filii persona; Nestorius there is a double person of the
sed eiusdem personae, sicut Son, but of the same person, as there
naturae, sic et operationes sunt are two natures, so are there two
duae. operations.
Gregorius Nazianzenus: Et GREG NAZ. And His works He indeed

opera quidem in populo, orationes performed among the people, but He
autem in deserto peragebat ut prayed for the most part in the
plurimum; sanciens quod liceat wilderness, sanctioning the liberty of
parumper quiescere, ut mente resting a while from labor to hold
sincera cum Deo colloquamur. converse with God with a pure heart. For
Neque enim ipse indigebat He needed no change or retirement,
remotione, quia non erat in eo since there was nothing which could be
quod remitteretur, cum Deus relaxed in Him, nor any place in which
esset: sed ut pateat nobis et He might confine Himself, for He was
operationis hora et altioris God, but it was that we might clearly
solertiae. know that there is a time for action, a
time for each higher occupation.
Beda: Typice autem leprosus BEDE; How typically the leprous man
humanum genus languidum represents the whole race of man,
peccatis designat, plenum lepra: languishing with sins full of leprosy, for all
quia omnes peccaverunt, et egent have sinned and fall short of the glory of
gratia Dei, ut scilicet extenta God; that so by the hand put forth, i.e.
manu, idest verbo Dei humanam the word of God partaking of human
contingente naturam, a prisci nature, they might be cleansed from the
erroris varietate mundentur, et vanity of their old errors, and offer for
offerant Deo pro emundatione cleansing their bodies as a living
corpora sua hostiam vivam. sacrifice.
Ambrosius: Si autem leprae AMBROSE; But if the word is the healing

medicina verbum est, contemptus of leprosy, the contempt of the word is
verbi lepra mentis est. the leprosy of the mind.
Theophylactus: Vide autem, THEOPHYL. But mark, that after a man

quod postquam mundatus est has been cleansed he is then worthy to
aliquis, tunc dignus est offerre hoc offer this gift, namely, the body and blood
munus, scilicet corpus et of the Lord, which is united to the Divine
nature.
sanguinem domini, quod est
divinae unitum naturae.
Lectio 5
17 καὶ ἐγένετο ἐν μιᾷ τῶν 17. And it came to pass

ἡμερῶν καὶ αὐτὸς ἦν on a certain day, as he
was teaching, that there
διδάσκων, καὶ ἦσαν were Pharisees and
καθήμενοι φαρισαῖοι καὶ doctors of the law sitting
νομοδιδάσκαλοι οἳ ἦσαν by, which were come out
ἐληλυθότες ἐκ πάσης of every town of Galilee,
and Judea, and
κώμης τῆς γαλιλαίας καὶ
Jerusalem: and the power
ἰουδαίας καὶ ἰερουσαλήμ: of the Lord was present to
καὶ δύναμις κυρίου ἦν εἰς heal them. 18. And,
τὸ ἰᾶσθαι αὐτόν. 18 καὶ behold, men brought in a
ἰδοὺ ἄνδρες φέροντες ἐπὶ bed a man which was
taken with a palsy: and
κλίνης ἄνθρωπον ὃς ἦν they sought means to
παραλελυμένος, καὶ bring him in, and to lay
ἐζήτουν αὐτὸν him before him. 19. And
εἰσενεγκεῖν καὶ θεῖναι when they could not find
by what way they might
[αὐτὸν] ἐνώπιον αὐτοῦ.
bring him in because of
19 καὶ μὴ εὑρόντες ποίας the multitude, they went
εἰσενέγκωσιν αὐτὸν διὰ upon the housetop, and
τὸν ὄχλον ἀναβάντες ἐπὶ let him down through the
τὸ δῶμα διὰ τῶν tiling with his couch into
the midst before Jesus.
κεράμων καθῆκαν αὐτὸν 20. And when he saw
σὺν τῷ κλινιδίῳ εἰς τὸ their faith, he said to him,
μέσον ἔμπροσθεν τοῦ Man, your sins are
Ἰησοῦ. 20 καὶ ἰδὼν τὴν forgiven you. 21. And the
Scribes and the
πίστιν αὐτῶν εἶπεν,
Pharisees began to
ἄνθρωπε, ἀφέωνταί σοι reason, saying, Who is
αἱ ἁμαρτίαι σου. 21 καὶ this which speaks
ἤρξαντο διαλογίζεσθαι οἱ blasphemies? Who can
γραμματεῖς καὶ οἱ forgive sins, but God
alone? 22. But when
φαρισαῖοι λέγοντες, τίς Jesus perceived their
ἐστιν οὗτος ὃς λαλεῖ thoughts, he answering
βλασφημίας; τίς δύναται said to them, What
ἁμαρτίας ἀφεῖναι εἰ μὴ reason you in your
hearts? 23. Whether is
μόνος ὁ θεός; 22 ἐπιγνοὺς
easier, to say, Your sins
δὲ ὁ Ἰησοῦς τοὺς be forgiven you; or to say,
διαλογισμοὺς αὐτῶν Rise up and walk? 24. But
that you may know that
ἀποκριθεὶς εἶπεν πρὸς the Son of man has
αὐτούς, τί διαλογίζεσθε power upon earth to
ἐν ταῖς καρδίαις ὑμῶν; 23 forgive sins, (he said to
τί ἐστιν εὐκοπώτερον, the sick of the palsy,) I
say to you, Arise, and
εἰπεῖν, ἀφέωνταί σοι αἱ
take up your couch, and
ἁμαρτίαι σου, ἢ εἰπεῖν, go to your house. 25. And
ἔγειρε καὶ περιπάτει; 24 immediately he rose up
ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς before them, and took up
τοῦ ἀνθρώπου ἐξουσίαν that whereon he lay, and
departed to his own
ἔχει ἐπὶ τῆς γῆς ἀφιέναι house, glorifying God. 26.
ἁμαρτίας — εἶπεν τῷ And they were all
παραλελυμένῳ, σοὶ amazed, and they
λέγω, ἔγειρε καὶ ἄρας τὸ glorified God, and were
filled with fear, saying, We
κλινίδιόν σου πορεύου εἰς
have seen strange things
τὸν οἶκόν σου. 25 καὶ to day.
παραχρῆμα ἀναστὰς
ἐνώπιον αὐτῶν, ἄρας ἐφ'
ὃ κατέκειτο, ἀπῆλθεν εἰς
τὸν οἶκον αὐτοῦ δοξάζων
τὸν θεόν. 26 καὶ ἔκστασις
ἔλαβεν ἅπαντας καὶ
ἐδόξαζον τὸν θεόν, καὶ
ἐπλήσθησαν φόβου
λέγοντες ὅτι εἴδομεν
παράδοξα σήμερον.
Cyrillus: Scribae et Pharisaei, qui CYRIL; The Scribes and Pharisees

facti fuerant prodigiorum Christi who had become spectators of
visores, audiebant ipsum quoque Christ’s miracles, heard Him also
docentem; unde dicitur et factum est teaching. Hence it is said, And it
in una dierum, et Iesus sedebat came to pass on a certain day, as he
docens; et erant Pharisaei sedentes, was teaching, that there were
et legis doctores, qui venerant ex Pharisees sitting by, &c. And the
omni castello Galilaeae, et Iudaeae, power of the Lord was present to
et Ierusalem; et virtus domini erat ad heal them. Not as though He
sanandum eos. Non quasi mutuo borrowed the power of another, but
acciperet potestatem alterius, sed as God and the Lord He healed by
quasi Deus et dominus propria His own inherent power. Now men
operabatur virtute. Fiunt autem often become worthy of spiritual gifts,
homines saepe donorum spiritualium but generally depart from the rule
digni; sed plerumque deficiunt ea which the giver of the gifts knew. It
ratione quam novit donorum largitor; was not so with Christ, for the divine
quod in Christo non accidit: affluebat power went on abounding in giving
enim in praestandis remediis virtus remedies. But because it was
divina. Quia vero necessarium erat, necessary where so great a number
ubi tanta Scribarum et Pharisaeorum of Scribes and Pharisees had come
turba convenerat, aliquid fieri ex his together, that something should be
quae virtuti attestarentur ipsius coram done to attest His power before those
eis qui eum parvipendebant, factum men who slighted Him, He performed
est quoddam miraculum in paralytico: the miracle on the man with the
in quo quia defecisse videbatur palsy, who since medical art seemed
medicinalis ars, portabatur a proximis to fail, was carried by his kinsfolk to a
ad supernum et caelestem medicum; higher and heavenly Physician. As it
unde sequitur et ecce viri portantes in follows, And behold men brought
lecto hominem qui erat paralyticus; et him.
quaerebant eum inferre, et ponere
ante eum.
Chrysostomus: Mirandi vero sunt qui CHRYS. But they are to be admired
paralyticum adduxerunt, qualiter cum who brought in the paralytic, since on
nequissent intrare per ostium, novum finding that they could not enter in at
aliquid et alienum attentaverunt; unde the door, they attempted a new and
sequitur et non invenientes qua parte untried way. As it follows, And when
eum inferrent prae turba, ascenderunt they could not find by what way they
supra tectum. Detegentes autem might bring him in, they went upon
tectum deponunt grabatum, et ponunt the housetop, &c. But unroofing the
in medio paralyticum; unde sequitur et house they let down the couch, and
per tegulas submiserunt illum cum place the paralytic in the midst, as it
lecto in medium ante Iesum. Dicet follows, And they let him down
aliquis demissum fuisse locum a quo through the tilings. Some one may
per tegulas deposuerunt paralytici say, that the place was let down,
lectum. from which they lowered the couch of
the palsied man through the tilings.
Beda: Hominem autem dominus a BEDE; The Lord about to cure the
paralysi curaturus, primo peccatorum man of his palsy, first loosens the
vincula dissolvit, ut ostenderet eum ob chains of his sins, that He may show
nexus culparum artuum dissolutione him, that on account of the bonds of
damnari, nec nisi his relaxatis his sins, he is punished with the
membrorum posse recuperatione loosening of his joints, and that
sanari; unde sequitur quorum fidem ut unless the former are set free, he
vidit, dixit: homo, remittuntur tibi cannot be healed to the recovery of
peccata tua. his limbs. Hence it follows, And when
he saw their faith, &c.
Ambrosius: Magnus dominus, qui AMBROSE; Mighty is the Lord who
aliorum merito ignoscit aliis; et dum pardons one man for the good deed
alios probat, aliis relaxat errata. Cur of another, and while he approves of
apud te, homo, collega non valeat, the one, forgives the other his sins.
cum apud Deum servus et Why, O man, with you does not your
interveniendi meritum et ius habeat fellowman prevail, when with God a
impetrandi? Si gravium peccatorum servant has both the liberty to
diffidis veniam, adhibe precatores, intercede in your behalf, and the
adhibe Ecclesiam quae pro te power of obtaining what he asks? If
precetur, cuius contemplatione, quod you despair of the pardon of heavy
tibi dominus negare posset, ignoscat. sins, bring the prayers of others,
bring the Church to pray for you, and
at sight of this the Lord may pardon
what man denies to you.
Chrysostomus in Matthaeum: CHRYS. But there was combined in

Occurrebat autem et in hoc ipsius this the faith also of the sufferer
patientis fides: non enim sustinuisset himself. For he would not have
se inferius submitti, nisi credidisset. submitted to be let down, had he not
believed.
Augustinus de Cons. Evang: Quod AUG. But our Lord’s saying, Man,
autem dicit homo, dimittuntur tibi your sins are forgiven, conveys the
peccata, ad hoc insinuandum valet meaning that the man had his sins
quia homini dimittebantur peccata, qui forgiven him, because in that he was
hoc ipso quod homo erat, non posset man, he could not say, “I have not
dicere: non peccavi: simul etiam ut ille sinned,” but at the same time also,
qui homini dimittebat, intelligeretur that He who forgave sins might be
Deus. known to be God.
Chrysostomus: Nos autem si CHRYS. Now if we suffer bodily, we

corporaliter patimur, satagimus are enough concerned to get rid of
nocivum abicere; cum vero male sit the hurtful thing; but when there has
animae, differimus; atque ideo nec a harm happened to the soul, we delay,
corporis nocivis curamur. and so are neither cured of our bodily
Abscindamus igitur fontem malorum, ailments. Let us then remove the
et cessabunt aegritudinum fluxus. fountain of evil, and the waters of
Metu autem multitudinis suam sickness will cease to flow. But from
intentionem aperire Pharisaei non fear of the multitude, the Pharisees
audebant, sed solum in cordibus suis durst not openly expose their
meditabantur; unde sequitur et designs, but only meditated them in
coeperunt cogitare Scribae et their hearts. Hence it follows, And
Pharisaei, dicentes: quis est hic qui they began to reason, saying, Who is
loquitur blasphemias? this which speaks blasphemies?
Chrysostomus: In quo mortis CYRIL; By this they hasten the

praecipitant sententiam. Erat enim sentence of death, for it was
mandatum in lege, quod quicumque commanded in the law, that whoever
blasphemaret in Deum, morte blasphemed God should be punished
puniretur. with death.
Ambrosius: Itaque ab ipsis ex AMBROSE; From His very works

operibus suis Dei filius accipit therefore the Son of God receives
testimonium; nam et validius est ad testimony. For it is both more
fidem quod confitentur inviti, et powerful evidence when men
perniciosius ad culpam quod negant confess unwillingly, and a more fatal
qui suis assertionibus relinquuntur; error when they who deny are left to
unde sequitur quis potest peccata the consequence of their own
dimittere, nisi solus Deus? Magna assertions. Hence it follows, Who can
infidae plebis amentia, ut cum forgive sins, but God only? Great is
confessa fuerit solius Dei esse donare the madness of an unbelieving
peccata, non credat Deo peccata people, who though they have
donanti. confessed that it is of God alone to
forgive sins, believe not God when
He forgives sins.
Beda: Verum enim dicunt: quia nemo BEDE; For they say true, that no one
peccata dimittere nisi Deus potest, qui can forgive sins but God, who yet
per eos quoque dimittit quibus forgives through those to whom He
dimittendi tribuit potestatem. Et ideo gives the power of forgiving. And
Christus vere Deus esse probatur, therefore Christ is proved to be truly
quia dimittere peccata quasi Deus God, for He is able to forgive sins as
potest. God.
Ambrosius: Dominus autem salvos AMBROSE; The Lord wishing to

volens facere peccatores, ex save sinners shows Himself to be
occultorum cognitione Deum se esse God, by His knowledge of the secret
demonstrat; unde sequitur ut autem thoughts; as it follows, But that you
cognovit Iesus cogitationes eorum, may know.
respondens dixit ad illos: quid
cogitatis in cordibus vestris?
Cyrillus: Quasi dicat: o Pharisaei, CYRIL; As if to say, O Pharisees’

quia dicitis quis potest peccata since you say, Who can forgive sins,
dimittere, nisi solus Deus? but God alone? I answer you, Who
Respondeo vobis: quis potest secreta can search the secrets of the heart,
cordis scrutari, nisi solus Deus? Qui but God alone, Who says by His
per prophetas dicit: ego dominus prophet, I am the Lord. that searchs
scrutans corda et probans renes. the hearts, and tries the reins.
Chrysostomus: Si ergo increduli CHRYS. If then you disbelieve the

estis erga primum, scilicet first, (i. e. the forgiveness of sins,)
remissionem peccati, ecce aliud behold, I add another, seeing that I
adicio, dum intima vestra patefacio: lay open your inmost thoughts.
quin etiam aliud dum paralytici corpus Again, another that I make whole the
consolido; unde subdit quid est body of the palsied man. Hence He
facilius, dicere: dimittuntur tibi adds, Whether is it easier? It is very
peccata, an dicere: surge et ambula? plain that it is easier to restore the
Palam quidem est quia consolidare body to health. For as the soul is far
corpus facilius est: quanto namque nobler than the body, so is the
nobilior est anima corpore, tanto est forgiveness of sins more excellent
excellentior absolutio criminum: than the healing of the body. But
verum, quia illud non creditis eo quod since you believe not the former,
lateat, adiciam quod minus est; because it is hid; I will add that which
apertius tamen, quatenus quod est is inferior, yet more open, in order
magis occultum per hoc demonstretur. that thereby that which is secret may
Et quidem cum allocutus est be made manifest. And indeed in
infirmantem, non dixit: dimitto tibi addressing the sick man, He said
peccata, propriam exprimens not, I forgive you your sins,
potestatem; sed remittuntur tibi expressing His own power, but, Your
peccata. Cogentibus autem illis, sins are forgiven you. But they
evidentius propriam declarat compelled Him to declare more
potestatem, dicens ut autem sciatis plainly His own power to them, when
quia filius hominis potestatem habet in He said, But that you may know.
terris dimittendi peccata.
Theophylactus: Vide quod in terra THEOPHYL. Observe that on earth

dimittit peccata: dum enim sumus in He forgives sins. For while we are on
terra, peccata nostra delere earth we can blot out our sins. But
possumus, postquam vero a terra after that we are taken away from the
tollimur, non valebimus confiteri: earth, we shall not be able to
clauditur enim ianua. confess, for the gate is shut.
Chrysostomus: Demonstrat autem CHRYS. He show the pardon of sins

peccatorum veniam per corporis by the healing of the body. Hence it
sanationem; unde sequitur ait follows, He says to the sick of the
paralytico: tibi dico: surge. Ipsam vero palsy, I say to you, Rise. But He
corporis sanationem demonstrat per manifests the healing of the body by
lecti portationem, ut sic non reputetur the carrying of the bed, that so that
phantasia quod factum est; unde which took place might be accounted
sequitur tolle grabatum tuum, et vade no shadow. Hence it follows, Take up
in domum tuam; quasi dicat: ego your bed. As if He said, “I was willing
volebam per tuam passionem curare through your suffering to cure those
illos qui sani videntur, infirmantur who think that they are in health,
autem in anima; sed quia nolunt, vade while their souls are sick, but since
tuam correcturus familiam. they are unwilling, go and correct
your household.”
Ambrosius: Nec mora ulla sanitatis AMBROSE; Nor is there any delay,
intervenit; unum dictorum health is present; there is but one
remediorumque momentum est; unde moment both of words, and healing.
sequitur et confestim consurgens Hence it follows, And immediately he
coram illis, tulit lectum in quo iacebat, rose [before them, took the bed on
et abiit in domum suam, magnificans which he laid, and went home,
Deum. praising God.]
Cyrillus: Quo facto patuit quod filius From this fact it is evident, that the
hominis potest in terra relaxare Son of man has power on earth to
peccata; quod pro se et pro nobis forgive sins; He said this both for
dixerat. Ipse namque ut Deus factus Himself and us. For He as God made
homo tamquam dominus legis man, as the Lord of the law, forgives
peccata dimittit. Sortiti sumus etiam sins, we also have been chosen to
nos ab eo tam mirabilem gratiam: receive from Him the same
dictum est enim discipulis: quorum marvelous grace. For it was said to
remiseritis peccata, remittuntur eis. the disciples, Whose sins your remit,
Quomodo autem non magis ipse they are remitted to them. But how
peccata dimittit, qui ceteris does He not Himself forgive sins,
potestatem faciendi hoc tradidit? Who has given to others the power of
doing so?
Chrysostomus: Reges autem terreni But the kings and princes of the earth
et principes homicidas absolventes, a when they acquit homicides, release
poena praesenti liberant, a criminibus them from their present punishment,
autem expiare non possunt. but cannot expiate their crimes.
Ambrosius: Spectant autem AMBROSE; They behold him rising

surgentem increduli, mirantur up, still disbelieving, and marvel at
abeuntem; unde sequitur et stupor his departing; as it follows, And they
apprehendit omnes, et magnificabant were all amazed.
Deum.
Chrysostomus in Matthaeum: CHRYS. The Jews creep on by

Paulatim serpunt Iudaei magnificantes degrees, glorifying God, yet thinking
Deum, non tamen putant eum Deum Him not God, for His flesh stood in
esse; obstabat enim eis caro: nec their way. But still it was no slight
tamen erat modicum aestimare eum thing to consider Him the chief of
praecipuum esse mortalium et a Deo mortal men, and to have proceeded
processisse. from God.
Ambrosius: Divini autem operis AMBROSE; But they had rather fear
miracula malunt timere quam credere; the miracles of divine working, than
unde sequitur et repleti sunt timore, believe them. As it follows, And they
dicentes: quia vidimus mirabilia hodie. were filled with fear. But if they had
Si autem credidissent, non timuissent believed they had not surely feared,
utique, sed dilexissent: perfecta enim but loved; for perfect love casts out
dilectio foras timorem excludit. Non fear But this was no careless or
otiosa autem huius paralytici nec trifling cure of the paralytic, since our
angusta medicina est, quoniam Lord is said to have prayed first, not
orasse praemittitur, non propter for the petition’s sake, but for an
suffragium, sed propter exemplum. example.
Augustinus de quaest. Evang: De AUG. With respect to the sick of the

paralytico enim potest intelligi animam palsy, we may understand that the
dissolutam membris, hoc est soul relaxed in its limbs i.e. its
operationibus, Christum quaerere, operations, seeks Christ, i.e. the
idest voluntatem verbi Dei; impediri meaning of God’s word, but is
autem a turbis, scilicet cogitationum, hindered by the crowds, that is to
nisi tecta, idest operta Scripturarum, say, unless it discovers the secrets of
aperiat, et per hoc ad notitiam Christi the thoughts, i.e. the dark parts of the
perveniat, hoc est, ad eius Scriptures, and thereby arrives at the
humilitatem fidei pietate descendat. knowledge of Christ
Beda: Et bene domus Iesu tegulis BEDE; And the house where Jesus
contecta describitur, quia sub was is well described as covered with
contemptibili litterarum velamine tiles, since beneath the beggarly
spiritualis gratiae virtus invenitur. covering of letters is found the
spiritual power of grace.
Ambrosius: Unusquisque autem AMBROSE; Now let every sick

aeger petendae praedicatores salutis person have those that will pray for
debet adhibere, per quos nostrae his salvation, by whom the loosened
vitae compago resoluta, actuumque joints of our life and halting steps
nostrorum clauda vestigia, verbi may be renewed by the remedy of
caelestis remedio reformentur. Sint the heavenly word. Let there be then
igitur aliqui monitores mentis, qui certain monitors of the soul, to raise
animum hominis, quamvis exterioris the mind of man, though grown dull
corporis debilitate torpentem, ad through the weakness of the external
superiora erigant, quorum rursus body, to higher things, by the aid of
adminiculis et attollere et humiliare se which being able again easily to raise
facilis ante Iesum locetur, dominico and humble itself, it may be placed
videri dignus aspectu: humilitatem before Jesus worthy to be presented
enim respicit dominus. in the Lord’s sight. For the Lord
beholds the humble.
Augustinus de quaest. Evang: Hi AUG. The men then by whom he is

ergo a quibus deponitur, bonos let down may signify the doctors of
doctores Ecclesiae possunt the Church. But that he is let down
significare; quod autem cum lecto with the couch, signifies that Christ
deponitur, significat ab homine in ista ought to be known by man, while yet
carne adhuc constituto Christum abiding in his flesh.
debere cognosci.
Ambrosius: Dominus autem plenam AMBROSE; But the Lord, pointing

spem resurrectionis ostendens, out the full hope of resurrection,
peccata donat animorum, et pardons the sins of the soul, sets
debilitatem carnis excludit: hoc est aside the weakness of the flesh. For
enim totum hominem esse curatum. this is the curing of the whole man.
Quamvis igitur magnum sit hominibus Although then it is a great thing to
peccata dimittere, tamen multo forgive the sins of men, it is yet much
divinius est resurrectionem donare more divine to give resurrection to
corporibus, quandoquidem Deus the bodies, since indeed God is the
resurrectio est. Lectus autem qui tolli resurrection. But the bed which is
iubetur, nihil est aliud quam corpus ordered to be taken up is nothing
humanum. else but the human body.
Augustinus de quaest. Evang: Ut AUG. That the infirm soul may no

non iam in carnalibus gaudiis more rest in carnal joys, as in a bed,
tamquam in lecto requiescat infirmitas but rather itself restrain the carnal
animae, sed magis ipsa contineat affections, and tend toward its own
affectiones carnales, et tendat ad home, i.e. the resting-place of the
domum suam, idest requiem secrets of its heart.
secretorum cordis sui.
Ambrosius: Vel domum repetere AMBROSE; Or it may reseek its own

suam, hoc est ad Paradisum redire: home, i.e. return to Paradise, for that
ea enim est vera domus quae is its true home, which first received
hominem prima suscepit, non iure man, and was lost not fairly, but by
amissa, sed fraude. Merito ergo treachery. Rightly then is the soul
restituitur, quoniam venerat qui nexum restored thither, since He has come
fraudis aboleret, iusque reformaret. Who will undo the treacherous knot,
and reestablish righteousness.
Lectio 6
27 καὶ μετὰ ταῦτα 27. And after these things

ἐξῆλθεν καὶ ἐθεάσατο he went forth, and saw a
Publican, named Levi,
τελώνην ὀνόματι λευὶν sitting at the receipt of
καθήμενον ἐπὶ τὸ custom: and he said to him,
τελώνιον, καὶ εἶπεν Follow me. 28 And he left
αὐτῷ, ἀκολούθει μοι. all, rose up, and followed
him. 29 And Levi made him
28 καὶ καταλιπὼν
a great feast in his own
πάντα ἀναστὰς house: and there was a
ἠκολούθει αὐτῷ. 29 καὶ great company of Publicans
ἐποίησεν δοχὴν and of others that sat down
μεγάλην λευὶς αὐτῷ ἐν with them. 30. But their
Scribes and Pharisees
τῇ οἰκίᾳ αὐτοῦ: καὶ ἦν murmured against his
ὄχλος πολὺς τελωνῶν disciples, saying, Why do
καὶ ἄλλων οἳ ἦσαν μετ' you eat and drink with
αὐτῶν κατακείμενοι. 30 Publicans and sinners? 31.
καὶ ἐγόγγυζον οἱ And Jesus answering said
to them, They that are
φαρισαῖοι καὶ οἱ whole need not a physician;
γραμματεῖς αὐτῶν but they that are sick. 32. I
πρὸς τοὺς μαθητὰς came not to call the
αὐτοῦ λέγοντες, διὰ τί righteous, but sinners to
repentance.
μετὰ τῶν τελωνῶν καὶ
ἁμαρτωλῶν ἐσθίετε
καὶ πίνετε; 31 καὶ
ἀποκριθεὶς ὁ Ἰησοῦς
εἶπεν πρὸς αὐτούς, οὐ
χρείαν ἔχουσιν οἱ
ὑγιαίνοντες ἰατροῦ
ἀλλὰ οἱ κακῶς ἔχοντες:
32 οὐκ ἐλήλυθα
καλέσαι δικαίους ἀλλὰ
ἁμαρτωλοὺς εἰς
μετάνοιαν.
Augustinus de Cons. Evang: Post AUG. After the healing of the sick of the
paralyticum sanatum, de palsy, St. Luke goes on to mention the
conversione publicani subiungit, conversion of a publican, saying, And
dicens et post haec exiit et vidit after these things, he went forth, and
publicanum nomine levi, sedentem saw a publican of the name of Levi,
ad telonium. Ipse est Matthaeus, sitting at the receipt of custom. This is
qui et levi. Matthew, also called Levi.
Beda: Sed Lucas et Marcus propter BEDE; Now Luke and Mark, for the
honorem Evangelistae, nomen honor of the Evangelist, are silent as to
tacent vulgatum; Matthaeus autem his common name, but Matthew is the
in sermonis principio accusator sui first to accuse himself, and gives the
factus, Matthaeum se et name of Matthew and publican, that no
publicanum nominat, ne quis a one might despair of salvation because
salute desperet pro immanitate of the enormity of his sins, when he
peccatorum, cum ipse de publicano himself was changed from a publican to
in apostolum sit mutatus. an Apostle.
Cyrillus: Publicanus enim fuerat CYRIL; For Levi had been a publican, a
levi, vir avarus, effrenis erga rapacious man, of unbridled desires
superflua, alieni amator, (hoc enim after vain things, a lover of other men’s
est publicanorum officium); sed ab goods, for this is the character of the
ipsis officinis malitiae detrahitur, publican, but snatched from the very
Christo eum vocante; unde sequitur worship of malice by Christ’s call.
et ait illi: sequere me. Hence it follows, And he said to him,
Follow me.
Ambrosius: Sequi iubet, non He bids him follow Him, not with bodily
corporis gressu, sed mentis affectu. step, but with the soul’s affections.
Itaque ille verbo vocatus, propria Matthew therefore, being called by the
dereliquit qui rapiebat aliena; unde Word, left his own, who was wont to
sequitur et relictis omnibus, surgens seize the things of others, as it follows,
secutus est eum. And having left all, he rose, and
followed him.
Chrysostomus in Matthaeum: Ubi CHRYS. Here mark both the power of

et vocantis virtutem et vocati the caller, and the obedience of him
obedientiam considera. Neque that was called. For he neither resisted
enim obstitit, neque vacillavit; sed nor wavered, but forthwith obeyed; and
protinus paruit, nec in propriam like the fishermen, he did not even wish
domum ire voluit ut suis hoc to go into his own house that he might
intimaret, sicut nec piscatores. tell it to his friends.
Basilius: Nec solum fenora telonii BASIL; He not only gave up the profits
postposuit, sed etiam contempsit of the customs, but also despised the
pericula quae sibi ac suis accidere dangers which might occur to himself
poterant, dum calculos telonii and his family from leaving the
dimitteret imperfectos. accounts of the receipts uncompleted.
Theophylactus: Et sic ab THEOPHYL. And so from him that

accipiente censum a transeuntibus, received toll from the passers by, Christ
Christus censum accepit: non received toll, not money, but entire
quidem eius accipiens pecuniam, devotion to His company.
sed totaliter eum transferens ad
suum consortium.
Chrysostomus: Vocatum autem CHRYS. But the Lord honored Levi,

levi dominus honoravit, dum cum whom He had called, by immediately
eo confestim epulatus est: hoc enim going to his feast. For this testified the
maiorem praestabat fiduciam; unde greater confidence in him. Hence it
sequitur et fecit ei convivium follows, And Levi made him a great
magnum levi in domo sua. Nec feast in his own house. Nor did He sit
solum cum eo discumbit, immo cum down to meat with him alone, but with
pluribus; unde sequitur et erat turba many, as it follows, And there was a
multa publicanorum et aliorum qui great company of Publicans and others
cum illis erant discumbentes. that sat down with them. For the
Convenerant enim publicani ad publicans came to Levi as to their
eum sicut ad collegam, et hominem colleague, and a man in the same line
eiusdem officii, sed et ipse glorians with themselves, and he too glorying in
de praesentia Christi, convocavit the presence of Christ, called them all
omnes. Christus etiam quodlibet together. For Christ displayed every
genus remedii exhibebat, et non sort of remedy, and not only by
solum disputando et praestando discoursing and displaying cures, or
sanitatis remedia, vel etiam even by rebuking the envious, but also
redarguendo aemulos, sed etiam by eating with them, He corrected the
comedendo, nonnullos errantium faults of some, thereby giving us a
corrigebat; inde nos instruens quod lesson, that every time and occasion
quodlibet opus et tempus potest brings with it its own profit. But He
nobis utilitatem afferre. Sed nec shunned not the company of Publicans,
publicanorum participationem vitavit for the sake of the advantage that might
propter utilitatem sequentem, more ensue, like a physician, who unless he
medici, qui nisi tangeret saniem, touch the afflicted part cannot cure the
non liberaret a morbo. disease.
Ambrosius: Cum peccatoribus AMBROSE; For by His eating with

enim manducando, etiam cum sinners, He prevents not us also from
gentibus non prohibet nos inire going to a banquet with the Gentiles.
convivium.
Chrysostomus: Sed tamen CHRYS. But nevertheless the Lord was

dominus inculpatus est inde a blamed by the Pharisees, who were
Pharisaeis invidentibus et envious, and wished to separate Christ
volentibus a Christo discipulos and His disciples, as it follows, And the
separare; unde sequitur et Pharisees murmured, saying, Why do
murmurabant Pharisaei et Scribae you eat with Publicans, &c.
dicentes ad discipulos eius: quare
cum publicanis et peccatoribus
manducatis et bibitis?
Ambrosius: Serpentina vox est: AMBROSE; This was the voice of the
hanc primam vocem serpens emisit Devil. This was the first word the
dicens Evae: quid dixit Deus: nolite Serpent uttered to Eve, Yea has God
manducare, et cetera? Ergo patris said, You shall not eat. So they diffuse
sui venena diffundunt. the poison of their father.
Augustinus de Cons. Evang: AUG. Now St. Luke seems to have

Videtur autem Lucas hoc aliquanto related this somewhat different from the
differentius ab aliis Evangelistis other Evangelists. For he does not say
commemorasse: non enim dicit that to our Lord alone it was objected
tantum domino obiectum esse quod that He eat and drank with publicans
cum publicanis et Pharisaeis and sinners, but to the disciples also,
manducaret et biberet, sed that the charge might be understood
discipulis; quod de ipso ac de ipsis both of Him and them. But the reason
acciperetur. Propterea enim that Matthew and Mark related the
Matthaeus et Marcus de Christo objection as made concerning Christ to
discipulis obiectum narrant: quia His disciples, was, that seeing the
quod discipuli cum publicanis et disciples ate with publicans and
peccatoribus manducabant, sinners, it was the rather objected to
magistro magis obiciebatur, quem their Master as Him whom they
sectando imitabantur. Una ergo followed and imitated; the meaning
sententia est, tanto melius insinuata therefore is the same, vet so much the
quanto quibusdam verbis, manente better conveyed, as while still keeping
veritate variata. to the truth, it differs in certain words.
Chrysostomus: Ipse autem CHRYS. But our Lord c refutes all their
dominus in contrarium eorum charges, showing, that so far from its
sermonem convertit, ostendens non being a fault to mix with sinners, it is
esse culpam cum peccatoribus but a part of His merciful design, as it
conversari, sed etiam consonum follows, And Jesus answering said to
misericordiae propriae; unde them, They that are whole need not a
sequitur et respondens Iesus dixit physician; in which He reminds them of
ad illos: non egent medico qui sani their common infirmities, and shows
sunt, sed qui male habent; in quo them that they are of the number of the
commonet eos communis sick, but adds, He is the Physician. It
infirmitatis, et de numero follows, I came not to call the righteous,
languentium eos esse ostendit; se but sinners to repentance.
vero medicum esse latenter
subiungit non enim veni vocare
iustos, sed peccatores.
Gregorius Nyssenus: Quasi dicat: As if He should say, So far am I from

adeo peccatores non abominor, hating sinners, that for their sakes only
quod eorum tantum gratia veni, non I came, not that they should remain
ut maneant peccatores, sed ut sinners, but be converted and become
convertantur, et boni fiant. righteous.
Augustinus de Cons. Evang: AUG. Hence He adds, to repentance,

Unde addit in poenitentiam, quod which serves well to explain the
ad explanandam sententiam valet, passage, that no one should suppose
ne quisquam peccatores ob hoc that sinners, because they are sinners,
ipsum quod peccatores sunt, diligi are loved by Christ, since that similitude
arbitretur a Christo; cum et illa of the sick plainly suggests what our
similitudo de aegrotis bene intimet Lord meant by calling sinners, as a
quid velit Deus vocando Physician, the sick, in order that from
peccatores, tamquam medicus iniquity as from sickness they should be
aegrotos, ut ab iniquitate tamquam saved.
ab aegritudine salvi fiant.
Ambrosius: Sed quomodo dum AMBROSE; But how does God love
iustitias dilexit, neque vidit David righteousness, and David has never
iustum derelictum, si iustus seen the righteous man forsaken, if the
derelinquitur, peccator asciscitur? righteous are excluded, the sinner
Nisi intelligas quod eos iustos dicit called; unless you understand that at
qui ex lege praesumant, et He meant by the righteous those who
Evangelii gratiam non requirant. boast of the law, and seek not the
Nemo autem iustificatur ex lege, grace of the Gospel. Now no one is
sed redimitur ex gratia. Non vocat justified by the law, but redeemed by
ergo eos qui se iustos dicunt: grace. He therefore calls not those who
usurpatores enim iustitiae non call themselves righteous, for the
vocantur ad gratiam: nam si gratia claimers to righteousness are not called
est ex poenitentia, utique qui fastidit to grace. For if grace is from
poenitentiam, abdicat gratiam. repentance, surely he who despises
repentance renounces grace.
Beda: Peccatores autem vocat eos AMBROSE; But He calls those sinners,
qui sua mala attendentes, nec per who considering their guilt, and feeling
legem iustificari se posse putantes, that they cannot be justified by the law,
Christi gratiae se poenitendo submit themselves by repentance to
subiciunt. the grace of Christ.
Chrysostomus: Ironice autem dicit CHRYS. Now He speaks of the

illos iustos, sicut quando dicitur: righteous ironically, as when He says,
ecce Adam factus est quasi unus Behold Adam is become as one of us.
nostrum. Quod autem nullus erat But that there was none righteous upon
iustus super terram, ostendit Paulus the earth St. Paul shows, saying, All
dicens: omnes peccaverunt et have sinned, and need the grace of
egent gratia Dei. God.
Gregorius Nyssenus: Vel dicit non GREG NYSS. Or, He means that the
egere sanos et iustos medico, sound and righteous need no
scilicet Angelos; sed male habentes physician, i.e. the angels, but the
et peccatores, idest nos: quia corrupt and sinners, i. e. ourselves do;
morbum peccati incurrimus, qui in since we catch the disease of sin,
caelis non est. which is not in heaven.
Beda: Per Matthaei autem BEDE; Now by the election of Matthew

electionem fides gentium exprimitur, is signified the faith of the Gentiles, who
qui prius mundanis inhiabant, sed formerly gasped after worldly
nunc Christi corpus sedula pleasures, but now refresh the body of
devotione conficiunt. Christ with zealous devotion.
Theophylactus: Vel publicanus est THEOPHYL. Or the publican is he who

qui principi mundi servit, et debitum serves the prince of this world, and is
carni reddit; cui gulosus reddit debtor to the flesh, to which the glutton
escas, adulter voluptatem, et alius gives his food, the adulterer his
aliud. Cum autem viderit eum pleasure, and another something else.
dominus sedentem in telonio, idest But when the Lord saw him sitting at
non moventem se ad maiorem the receipt of custom, and not stirring
nequitiam; tunc a malo erigetur et himself to greater wickedness, He calls
sequetur Iesum, et suscipiet in him that he might be snatched from the
domo animae dominum. evil, and follow Jesus, and receive the
Lord into the house of his soul.
Ambrosius: Qui autem domicilio AMBROSE; But he who receives Christ

Christum recipit interno, maximis into his inner chamber, is fed with the
delectationibus exuberantium greatest delights of overflowing
pascitur voluptatum. Itaque libenter pleasures. The Lord therefore willingly
dominus ingreditur, et in eius enters, and reposes in his affection; but
recumbit affectu. Sed rursus again the envy of the treacherous is
accendit invidia perfidorum, et kindled, and the form of their future
futurae poenae species punishment is prefigured; for while all
praefiguratur: epulantibus enim the faithful are feasting in the kingdom
fidelibus in regno caelorum, perfidia of heaven, the faithless will be cast out
ieiuna torquebitur. hungry.
Beda: Vel per hoc designatur Or, by this is denoted the envy of the
Iudaeorum invidia, quae de gentium Jews, who are afflicted at the salvation
salute torquetur. of the Gentiles.
Ambrosius: Simul etiam ostenditur AMBROSE; At the same time also is

quantum sit inter aemulos legis et shown the difference between those
gratiae: quod illi qui legem who are zealous for the law and those
sequuntur, mentis famem patientur who are for grace, that they who follow
aeternam; qui vero verbum in the law shall suffer eternal hunger of
interioribus animae receperunt, soul, while they who have received the
alimenti caelestis et fontis ubertate word into the inmost soul, refreshed
recreati, esurire et sitire non with abundance of heavenly meat and
possunt. Et ideo, qui animo drink, can neither hunger nor thirst. And
ieiunabant, murmurabant. so they who fasted in soul murmured.
Lectio 7
33 οἱ δὲ εἶπαν πρὸς 33. And they said to him,

αὐτόν, οἱ μαθηταὶ Why do the disciples of
John fast often, and make
ἰωάννου νηστεύουσιν prayers, and likewise the
πυκνὰ καὶ δεήσεις disciples of the Pharisees;
ποιοῦνται, ὁμοίως καὶ οἱ but you eat and drink? 34.
τῶν φαρισαίων, οἱ δὲ σοὶ And he said to them, Can
you make the children of
ἐσθίουσιν καὶ πίνουσιν.
the bride-chamber fast,
34 ὁ δὲ Ἰησοῦς εἶπεν πρὸς while the bridegroom is
αὐτούς, μὴ δύνασθε τοὺς with them? 35. But the
υἱοὺς τοῦ νυμφῶνος ἐν ᾧ days will come, when the
bridegroom shall be taken
ὁ νυμφίος μετ' αὐτῶν away from them, and then
ἐστιν ποιῆσαι νηστεῦσαι; shall they fast in those
days. 36. And he spoke
35 ἐλεύσονται δὲ ἡμέραι, also a parable to them; No
καὶ ὅταν ἀπαρθῇ ἀπ' man puts a piece of a new
αὐτῶν ὁ νυμφίος τότε garment upon an old; if
νηστεύσουσιν ἐν otherwise, then both the
new makes a rent, and the
ἐκείναις ταῖς ἡμέραις. 36
piece that was taken out
ἔλεγεν δὲ καὶ of the new agrees not with
παραβολὴν πρὸς αὐτοὺς the old. 37. And no man
ὅτι οὐδεὶς ἐπίβλημα ἀπὸ puts new wine into old
ἱματίου καινοῦ σχίσας bottles; else the new wine
will burst the bottles, and
ἐπιβάλλει ἐπὶ ἱμάτιον be spilled, and the bottles
παλαιόν: εἰ δὲ μή γε, καὶ shall perish. 38. But new
τὸ καινὸν σχίσει καὶ τῷ wine must be put into new
παλαιῷ οὐ συμφωνήσει bottles; and both are
preserved. 39. No man
τὸ ἐπίβλημα τὸ ἀπὸ τοῦ
also having drunk old wine
καινοῦ. 37 καὶ οὐδεὶς straightway desires new:
βάλλει οἶνον νέον εἰς for he said, The old is
ἀσκοὺς παλαιούς: εἰ δὲ better.
μή γε, ῥήξει ὁ οἶνος ὁ
νέος τοὺς ἀσκούς, καὶ
αὐτὸς ἐκχυθήσεται καὶ οἱ
ἀσκοὶ ἀπολοῦνται: 38
ἀλλὰ οἶνον νέον εἰς
ἀσκοὺς καινοὺς βλητέον.
39 [καὶ] οὐδεὶς πιὼν
παλαιὸν θέλει νέον:
λέγει γάρ, ὁ παλαιὸς
χρηστός ἐστιν.
Cyrillus: Postquam primum verbum CYRIL: As soon as they have

acceperunt a Christo, ab aliis ad alia received the first answer from Christ,
se transferunt, volentes ostendere they proceed from one thing to
sacros discipulos, et ipsum cum eis another, with the intent to show that
Iesum minime curasse de lege: unde the holy disciples, and Jesus Himself
dicitur at illi dixerunt ad eum: quare with them, cared very little for the law.
discipuli Ioannis ieiunant frequenter et Hence it follows, Why do the disciples
observationes faciunt, similiter et of John fast, but you eat? As if they
Pharisaei; tui autem edunt et bibunt? said, You eat with publicans and
Quasi dicant: comeditis cum sinners, whereas the law forbids to
publicanis et peccatoribus, cum have any fellowship with the unclean,
iubeat lex immundo non but compassion comes in as an
communicare; sed in excusationem excuse for your transgression; why
praevaricationis vobis accedit then do you not fast, as they are wont
misericordia. Cur ergo non ieiunatis, to do who ho wish to live according to
ut mos est secundum legem the law? But holy men indeed fast,
volentibus vivere? Sed sancti quidem that by the mortification of their body
idcirco ieiunant ut corpus affligentes, they may quell its passions. Christ
quietent passiones ipsius; sed needed not fasting for the perfecting
Christus non egebat ieiunio ad of virtue, since as God He was free
perfectionem virtutis, cum tamquam from every yoke of passion. Nor
Deus absolutus esset a quolibet again did His companions need
vinculo passionis; sed nec eius fasting, but being made partakers of
comitiva ieiunio egebat, sed particeps His grace without fasting they were
gratiae eius sine ieiunio decorata ere strengthened in all holy and godly
virtuose conversabatur. Quod si living. For when Christ fasted for forty
Christus quadraginta diebus days, it was not to mortify His
ieiunaverat, non hoc fuit ut in se passions, but to manifest to carnal
passionem mortificaret, sed ut men the rule of abstinence.
normam abstinentiae ostendat
carnalibus.
Augustinus de Cons. Evang: AUG. Now Luke evidently relates that

Evidenter autem Lucas alios de aliis this was spoken not by men of
hoc dixisse narravit; unde ergo themselves, but by others concerning
Matthaeus dixit: tunc accesserunt ad them. How then does Matthew say,
eum discipuli Ioannis dicentes: quare Then came to him the disciple of
nos et Pharisaei ieiunamus? Nisi quia John, saying, Why do we and the
et ipsi aderant, et omnes certatim ut Pharisees fast; unless that they
quisque poterat hoc obiecerunt. themselves also came, and were all
eager, as far as they were able, to put
the question to Him?
Augustinus de quaest. Evang: Est AUG. Now there are two fasts, one is
autem duplex ieiunium: unum in in tribulation, to propitiate God for our
tribulatione ad propitiandum Deum in sins; another in joy, when as carnal
peccatis; aliud in gaudio, cum tanto things delight us less, we feed the
minus delectant carnalia, quanto more on things spiritual. The Lord
spiritualium maior sarcina est. therefore being asked why His
Interrogatus ergo dominus cur disciples did not fast, answered as to
discipuli eius non ieiunarent, de each fast. And first of the fast of
utroque ieiunio respondit: et primo de tribulation; for it follows, And he said
ieiunio tribulationis: sequitur enim to them, Can you make the children
quibus ipse ait: numquid potestis filios of the bridegroom fast when the
sponsi, dum cum illis est sponsus, bridegroom is with them?
facere ieiunare?
Chrysostomus in Matthaeum: CHRYS. As if He should say, The
Quasi dicat: praesens tempus present time is one of joy and
laetitiae est et alacritatis; non igitur gladness, sorrow must not then be
immiscenda sunt tristia. mixed up with it.
Cyrillus: Salvatoris enim nostri in hoc CYRIL; For the showing forth of our
saeculo demonstratio nihil aliud fuit Savior in this world was nothing else
quam quaedam festivitas, but a great festival, spiritually uniting
intelligibiliter quasi quamdam our nature to Him as His bride, that
sponsam copulans illi nostram she who was formerly barren might
naturam, ut quondam sterilis fecunda become fruitful. The children of the
fieret. Igitur filii sponsi esse noscuntur Bridegroom then are found to be
quicumque vocati sunt ab eo per those who have been called by Him
novam et evangelicam disciplinam; through a new and evangelical
non autem Scribae cum Pharisaeis, discipline, but not the Scribes and
qui solam legis umbram considerant. Pharisees, who observe only the
shadow of the law.
Augustinus de Cons. Evang: Per AUG. Now this which Luke alone
hoc autem quod solus Lucas dicit non mentions, You cannot make the
potestis filios sponsi facere ieiunare, children of the bridegroom fast, is
intelligitur eos ipsos qui loquebantur, understood to refer to those very men
fuisse facturos ut lugentes ieiunarent who said that they would make the
filii sponsi, quando ipsi essent children of the Bridegroom mourn and
sponsum occisuri. fast, since they were about to kill the
Bridegroom.
Cyrillus: Ubi vero concesserat filiis CYRIL; Having granted to the

sponsi quod non decebat eos children of the Bridegroom that it was
laborare, tamquam qui spiritualem not fitting that they should be
solemnitatem habebant, ne inter nos troubled, as they were keeping a
annullaretur ieiunium, dispensative spiritual feast, but that fasting should
subiungit dicens venient autem dies be abolished among them, He adds
cum ablatus fuerit ab eis sponsus; as a direction, But the days shall
tunc ieiunabunt in illis diebus. come when the Bridegroom shall be
taken from them, and then shall they
fast in those days.
Augustinus de quaest. Evang: AUG. As if He said, Then shall they

Quasi dicat: tunc desolabuntur, et in be desolate, and in sorrow and
moerore et luctu erunt, donec eis per lamentation, until the joy of
spiritum sanctum gaudia consolatoria consolation shall be restored to them
tribuantur. by the Holy Spirit.
Ambrosius: Vel aliter. Non hoc AMBROSE; Or, That fast is not given
ieiunium relegatur quo conficitur caro, up whereby the flesh is mortified, and
et corporis luxuria castigatur; hoc the desires of the body chastened.
ieiunium nos commendat Deo. Sed (For this fast commends us to God.)
non possumus ieiunare qui Christum But we cannot fast who have Christ,
habemus, et Christi carnem epulamur and banquet on the flesh and blood of
et sanguinem. Christ.
Basilius: Filii etiam sponsi ieiunare BASIL; The children of the

nequeunt, hoc est animae Bridegroom also cannot fast, i.e.
nutrimentum non sumere, sed vivere refuse nourishment to the soul, but
in omni verbo quod de ore Dei live on every word which proceeds
procedit. out of the mouth of God.
Ambrosius: Sed qui sunt illi dies AMBROSE; But when are those
quibus nobis Christus auferetur, cum days, in which Christ shall be taken
ipse dixerit: vobiscum ero usque ad away from us, since He has said, I
consummationem mundi? Sed nemo will be with you always, even to the
tibi Christum potest auferre, nisi te illi end of the world? But no one can
ipse auferas. take Christ away from you, unless
you take yourself away from Him.
Beda: Quamdiu enim sponsus BEDE; For as long as the Bridegroom

nobiscum est, in laetitia sumus, nec is with us we both rejoice, and can
ieiunare possumus nec lugere; cum neither fast nor mourn. But when He
autem per peccata ille recedit, tunc has gone away through our sins, then
indicendum est ieiunium, et a fast must be declared and mourning
requirendus luctus. be enjoined.
Ambrosius: Denique de animi dictum AMBROSE; Lastly, it is spoken of the

est ieiunio, ut sequentia declarant; fast of the soul, as the context shows
sequitur enim dicebat autem , for it follows, But be said, No man
similitudinem ad illos, quod nemo puts a piece of a new garment upon
commissuram, idest particulam an old. He calls fasting an old
ablatam, a vestimento novo immittit in garment, which the Apostle thought
vestimentum vetus. Appellavit should be taken off, saying, Put off
ieiunium vestimentum vetus, quod the old man with his deeds. In the
exuendum apostolus aestimavit, same manner we have a series of
dicens: spoliate vos veterem precepts not to mix up the actions of
hominem cum actibus suis. In eadem the old and new man.
igitur forma series convenit
praeceptorum, ne actus veteris et
novi hominis misceamus.
Augustinus de quaest. Evang: Vel AUG. Or else, The gift of the Holy
aliter. Dono spiritus sancti percepto, Spirit being received, there is a kind
genus etiam ieiunii quod fit per of fast, which is of joy, which they
laetitiam iam renovati in vitam who are already renewed to a
spiritualem convenientissime spiritual life most seasonably
celebrant; quod antequam accipiant, celebrate. Before they receive this
dicit eos esse tamquam vetera gift, He says they are as old
vestimenta, quibus inconvenienter garments, to which a new piece of
pannus novus assuitur, idest aliqua cloth is most unsuitably sewed on, i.e.
particula doctrinae quae ad novae any part of the doctrine which relates
vitae temperantiam pertinet: quia si to the soberness of the new life; for if
hoc fiat, et ipsa doctrina this takes place, the very doctrine
quodammodo scinditur, quae docet itself also is in a measure divided, for
generale ieiunium non a it teaches a general fast not from
concupiscentia ciborum tantum, sed pleasant food only, but from all delight
ab omni laetitia temporalium in temporal pleasures, the part of
delectationum: cuius particulam quae which that appertains to food He said
ad cibos pertinet dicit non oportere ought not to be given to men still
hominibus adhuc veteri consuetudini devoted to their old habits, for therein
deditis impartiri: quia et illic quasi seems to be a rent, and it agrees not
concisio videtur fieri, et ipsi vetustati with the old. He says also, that they
non convenit. Dicit etiam eos esse are like to old skins, as it follows, And
similes veteribus utribus; unde no one puts wine into old skins.
sequitur et nemo mittit vinum novum
in utres veteres.
Ambrosius: Fragilitas humanae AMBROSE; The weakness of man’s

conditionis aperitur, cum corpora condition is exposed when our bodies
nostra exuviis defunctorum animalium are compared to the skins of dead
comparantur. animals.
Augustinus de quaest. Evang: AUG. But the Apostles are compared

Veteribus autem utribus comparantur to old skins, who are more easily
apostoli, qui vino novo quasi burst with new wine, i.e. with spiritual
spiritualibus praeceptis facilius precepts, than contain them. Hence it
disrumpuntur quam contineant; unde follows, Else the new wine will burst
sequitur alioquin rumpit vinum novum the skins, and the wine will be spilled.
utres, et ipsum effunditur et utres But they were new skins at that time,
pereunt. Erunt autem novi utres, cum when after the ascension of the Lord
post ascensionem accepto desiderio they received the Holy Spirit, when
consolationis eius, orando et from desire of His consolation they
sperando innovabuntur; unde were renewed by prayer and hope.
sequitur sed novum vinum in utres Hence it follows, But the new wine
novos mittendum est, et utraque must be put into new bottles, and
conservantur. both are preserved.
Beda: Vino siquidem intus reficimur, BEDE; Inasmuch as wine refreshes

veste autem foris tegimur. Vestis ergo us within, but garments cover us
sunt bona opera quae foris agimus, without, the garments are the good
quibus coram hominibus lucemus; works which we do abroad, by which
vinum fervor fidei, spei et caritatis. we shine before men; wine, the fervor
Aliter. Veteres utres sunt Scribae et of faith, hope, and charity. Or, The old
Pharisaei; novus pannus et novum skins are the Scribes and Pharisees,
vinum praecepta Evangelii.
the new piece and the new wine the
precepts of the Gospel.
Gregorius Nyssenus: Vinum enim GREG NYSS. For wine newly drawn
de novo elicitum, propter fervorem forth, evaporates on account of the
naturalis humidi, fumosum est natural heat in the liquor, throwing off
despumans naturali agitatione a se from itself the scum by natural action.
materialem immunditiam. Tale vinum, Such wine is the new covenant,
novum testamentum est, quod antiqui which the old skins because of their
utres qui, propter incredulitatem unbelief contain not, and are
inveterati sunt, non capiunt; immo therefore burst by the excellence of
scinduntur excellentia doctrinae, the doctrine, and cause the grace of
necnon et gratiam spiritus incassum the Spirit to flow in vain; because into
fluere faciunt, quia in malevolam an evil soul wisdom will not enter.
animam non introibit sapientia.
Beda: Sed cuicumque animae BEDE; But to every soul which is not
nondum innovatae, sed in vetustate yet renewed, but goes on still in the
malitiae perseveranti, novorum old way of wickedness, the
mysteriorum sacramenta non debent sacraments of new mysteries ought
committi. Qui etiam praeceptis not to be given. They also who wish
evangelicis praecepta legis miscere to mix the precepts of the Law with
volunt, ut Galatae, vinum novum in the Gospel, as the Galatians did, put
utres veteres mittunt. Sequitur et new wine into old bottles. It follows,
nemo bibens vetus, statim vult No man also having drank old wine
novum; dicit enim: vetus melius est: straightway desires new, for he said,
quia Iudaeis vitae veteris saliva the old is better. For the Jews,
imbutis, novae gratiae praecepta imbued with the taste of their old life,
sordebant: quia maiorum traditionibus despised the precepts of the new
commaculati dulcedinem spiritualium grace, and being defiled with the
verborum percipere non valebant. traditions of their ancestors, were not
able to perceive the sweetness of
spiritual words.
Caput 6 CHAPTER VI
Lectio 1
1 ἐγένετο δὲ ἐν 1. And it came to pass on

σαββάτῳ the second sabbath after the
first, that he went through
διαπορεύεσθαι αὐτὸν the corn fields; and his
διὰ σπορίμων, καὶ disciples plucked the ears of
ἔτιλλον οἱ μαθηταὶ corn, and did eat, rubbing
αὐτοῦ καὶ ἤσθιον τοὺς them in their hands. 2. And
certain of the Pharisees said
στάχυας ψώχοντες to them, Why do you that
ταῖς χερσίν. 2 τινὲς δὲ which is not lawful to do on
the sabbath days? 3. And
τῶν φαρισαίων εἶπαν, Jesus answering them said,
τί ποιεῖτε ὃ οὐκ ἔξεστιν Have you not read so much
τοῖς σάββασιν; 3 καὶ as this, what David did,
ἀποκριθεὶς πρὸς when himself was an
hungered, and they which
αὐτοὺς εἶπεν ὁ Ἰησοῦς,
were with him; 4. How he
οὐδὲ τοῦτο ἀνέγνωτε ὃ went into the house of God,
ἐποίησεν δαυὶδ ὅτε and did take and eat the
ἐπείνασεν αὐτὸς καὶ οἱ show-bread, and gave also
μετ' αὐτοῦ [ὄντες]; 4 to them that were with him;
which it is not lawful to eat
[ὡς] εἰσῆλθεν εἰς τὸν but for the Priests alone? 5.
οἶκον τοῦ θεοῦ καὶ And he said to them, That
τοὺς ἄρτους τῆς the Son of man is Lord also
προθέσεως λαβὼν of the sabbath.
ἔφαγεν καὶ ἔδωκεν
τοῖς μετ' αὐτοῦ, οὓς
οὐκ ἔξεστιν φαγεῖν εἰ
μὴ μόνους τοὺς ἱερεῖς;
5 καὶ ἔλεγεν αὐτοῖς,
κύριός ἐστιν τοῦ
σαββάτου ὁ υἱὸς τοῦ
ἀνθρώπου.
Ambrosius in Lucam: Non solum AMBROSE; Not only in the form of

comprehensione verborum, sed expression but in His very practice and
etiam ipso usu specieque gestorum mode of action, did the Lord begin to
incipit hominem dominus veteris absolve man from the observance of
observatione legis exuere; unde the old law. Hence it is said, And it
dicitur factum est autem in sabbato came to pass that he went through the
secundo primo, cum transiret per corn fields, &c.
sata, vellebant discipuli eius spicas
et manducabant, confricantes eas
manibus suis.
Beda: Non habentes enim discipuli BEDE; For His disciples having no
spatium manducandi propter opportunity for eating because the
importunitatem turbarum, multitudes thronged so, were naturally
esuriebant ut homines; sed hungry, but by plucking the ears of corn
vellentes spicas inediam they relieved their hunger, which is a
consolabantur: quod est indicium mark of a strict habit of life, not seeking
austerioris vitae, non praeparatas for prepared meats, but mere simple
escas, sed simplices quaerere food.
cibos.
Theophylactus: Dicit autem in THEOPHYL. Now He says, on the

sabbato secundo primo: quia second sabbath after the first, because
Iudaei omnem festivitatem the Jews called every feast a sabbath.
sabbatum nuncupabant: requies For sabbath means rest. Frequently
enim dicitur sabbatum: multoties therefore was there feasting at the
ergo contingebat in parasceve preparation, and they called the
festivitas, et vocabant parascevem preparation a sabbath because of the
sabbatum propter festum; deinde feast, and hence they gave to the
principale sabbatum secundum principal sabbath the name of the
primum dicebant, quasi secundum second-first, as being the second in
existens a praecedentis diei consequence of the festival of the day
festivitate. preceding.
Cyrillus: Duplex enim erat festum; CHRYS. For there was a double feast;
et principalis festi et alterius one on the principal sabbath, another
solemnitatis sabbati. on the next solemn day succeeding,
which was also called a sabbath.
Isidorus: Vel dicit secundo primo ISIDORE PELEUS; He says, On the

quia secundum erat Pascha, second-first, because it was the second
primum autem azymorum; cum day of the Passover, but the first of
immolarent enim Pascha in sero, unleavened bread. Having killed the
sequenti die festum azymorum passover, on the very next day they
celebrabant. Quod autem ita sit, kept the feast of unleavened bread. And
patet ex hoc quod apostoli it is plain that this was so from the fact,
vellebant spicas, et manducabant: that the Apostles plucked ears of corn
in illo namque tempore spicae and ate them, for at that time the ears
flectuntur a fructu. are weighed down by the fruit.
Epiphanius contra Haer: Die igitur EPIPHAN. On the sabbath day then
sabbati visi sunt transeuntes per they were seen passing through the
segetes, et spicas edebant, corn fields, and eating the corn,
ostendentes quoniam dissolutum showing that the bonds of the sabbath
est vinculum sabbati, ubi magnum were loosened, when the great Sabbath
advenit sabbatum, hoc est was come in Christ, Who made us to
Christus, qui fecit nos quiescere ab rest from the working of our iniquities.
opere delictorum nostrorum.
Cyrillus: Pharisaei autem et CYRIL; But the Pharisees and Scribes

Scribae ignari sacrarum not knowing the Holy Scriptures agreed
Scripturarum, in unum together to find fault with Christ’s
conspiraverant, ad disciples, as it follows, And certain of
reprehendendum Christi discipulos; the Pharisees said to them, Why do
unde sequitur quidam autem you, &c. Tell me now, when a table is
Pharisaeorum dicebant illis: quid set before you on the sabbath day; do
facitis quod non licet in sabbatis? you not break bread? Why then do you
Dic mihi tu: cum in sabbato tibi blame others?
mensa proponitur, nonne frangis
panem? Quid igitur alios
reprehendis?
Beda: Alii vero dicunt, ipsi domino BEDE; But some say that these things
haec fuisse obiecta; sed a diversis were objected to our Lord Himself; they
et ipsi domino et discipulis might indeed have been objected by
potuerunt obici; et cuicumque different persons, both to our Lord
obiectum, ad ipsum maxime Himself and His disciples, but to
respicit. whomsoever the objection is made, it
chiefly refers to Him.
Ambrosius: Dominus autem AMBROSE; But the Lord proves the

defensores legis arguit nescire defenders of the law to be ignorant of
quae legis sunt, exemplum what belongs to the law, bringing the
inducens David; unde sequitur et example of David; as it follows, And
respondens Iesus ad eos, dixit: nec Jesus answering said to them, Have
hoc legistis quod fecit David, cum you not read so much as this, &c.
esurisset ipse et qui cum eo erant?
Cyrillus: Quasi dicat: cum CYRIL; As if He said, Whereas the law

expresse dicat lex Moysi: iudicate of Moses expressly says, Give a
iustum iudicium, nec considerabitis righteous judgment and you shall not
personam in iudicio; qualiter respect persons in judgment, how now
increpatis discipulos, qui usque in do you blame My disciples, who even to
hodiernum diem extollitis David ut this day extol David as a saint and
sanctum et prophetam, cum Moysi prophet, though he kept not the
praeceptum non servaverit? commandment of Moses?
Chrysostomus in Matthaeum: Et CHRYS. And mark, that whenever the

attende, quod quandocumque Lord speaks for His servants, (i.e. His
domino sit sermo pro servis, idest disciples,) He brings forward servants,
discipulis, servos ducit in medium, as for example David and the Priests;
scilicet David et sacerdotes; but when for Himself; He introduces His
quando vero pro se, introducit Father; as in that place, My Father
patrem, sicut ibi: pater meus usque works hitherto, and I work.
modo operatur, et ego operor.
Theophylactus: Aliter autem eos THEOPHYL. But he reproves them in

reprimit cum subditur et dicebat another way, as it is added, And he said
illis, quia dominus est filius hominis to them, that the Son of man is Lord
etiam sabbati; quasi dicat: ego sum also of the sabbath. As if he said, I am
dominus sabbati tamquam the Lord of the sabbath, as being He
dispositor, et sicut legislator who ordained it, and as the Legislator I
potestatem habeo solvere have power to loose the sabbath; for
sabbatum: filius enim hominis Christ was called the Son of man, who
vocatus est Christus, qui Dei being the Son of God yet
existens filius, miraculose dignatus condescended in a miraculous manner
est filius hominis propter homines to be made and called for man’s sake
fieri et vocari. the Son of man.
Chrysostomus in Matthaeum: CHRYS. But Mark declares that He

Marcus autem de communi natura uttered this of our common nature, for
hoc ipsum protulisse fatetur: He said, The sabbath was made for
dicebat enim: propter homines man, not man for the sabbath. It is
sabbatum factum est, non homo therefore more fitting that the sabbath
propter sabbatum. Expedit igitur should be subject to man, than that man
potius sabbatum homini subici, should bow his neck to the sabbath.
quam hunc colla subicere sabbato.
Ambrosius: Non mediocre autem AMBROSE; But herein is a great

mysterium hoc est. Ager enim est mystery. For the field is the whole world,
hic mundus; agri seges in satione the corn is the abundant harvest of the
humani generis fecunditas saints in the seed of the human race,
numerosa sanctorum; spicae agri the ears of corn are the fruits of the
fructus Ecclesiae, quos operibus Church, which the Apostles shaking off
discutientes suis apostoli by their works fed upon, nourishing
pascebantur, nostro se alentes themselves with our increase, and by
profectu, et tamquam folliculis their mighty miracles, as it were out of
corporum, mentium fructus ad fidei the bodily husks, plucking forth the fruits
lucem praeclaris operum suorum of the mind to the light of faith.
miraculis eruebant.
Beda: Spicas enim confricant: quia BEDE; For they bruise the ears in their
in illis quos in corpus Christi volunt hands, because when they wish to bring
traicere, mortificant veterem others over into the body of Christ, they
hominem cum actibus suis, a mortify their old man with its acts
terrena intentione extrahendo. drawing them away from worldly
thoughts.
Ambrosius: Sed hoc putabant AMBROSE; Now the Jews thought this
Iudaei sabbato non licere; Christus unlawful on the Sabbath, but Christ by
autem novae gratiae munere the gift of new grace represented
designabat otium legis opus hereby the rest of the law, the work of
gratiae: mire tamen secundo grace. Wonderfully has He called it the
primum, non primo secundum second-first sabbath, not the first-
sabbatum dixit: quia sabbatum illud second, because that was loosed from
ex lege solutum est quod erat the law which was first, and this is made
primum; et hoc primum factum est first which was ordained second. It is
quod secundo constitutum est. therefore called the second sabbath
Sabbatum igitur dicitur secundum according to number, the first according
iuxta numerum, primum iuxta to the grace of the wolf. For that
operationis gratiam: melius est sabbath is better where there is no
enim sabbatum quo impunitas penalty, than that where there is a
datur, quam quo poena penalty prescribed. Or this perhaps was
praescribitur. Aut hoc forte primum first in the foreknowledge of wisdom,
est in praedestinatione consilii, et and second in the sanction of the
secundum in sanctione decreti. ordinance. Now in David escaping with
Deinde quod David cum sociis his companions, there was a
fugit, hic praefiguratus in lege foreshadowing of Christ in the law, who
Christus est, qui cum apostolis with His Apostles escaped the prince of
principem mundi lateret. Quomodo the world. But how was it that the
autem ille observator legis atque Observer and Defender of the law
defensor panes et ipse manducavit, Himself both eat the bread, and gave it
et dedit his qui secum erant, quos to those that were with Him, which no
non licebat manducare nisi one was allowed to eat but the priests,
sacerdotibus; nisi ut per illam except that He might show by that
demonstraret figuram, figure that the priests’ bread was to
sacerdotalem cibum ad usum come over to the use of the people, or
transire populorum; sive quod that we ought to imitate the priests’ life,
omnes vitam sacerdotalem or that all the children of the Church are
debemus imitari; sive quod omnes priests, for we are anointed into a holy
filii Ecclesiae sacerdotes sunt? priesthood, offering ourselves a spiritual
Ungimur enim in sacerdotium sacrifice to God. But if the sabbath was
sanctum, offerentes nosmetipsos made for men, and the benefit of men
Deo hostias spirituales. Si autem required that a man when hungry
sabbatum propter homines factum (having been long without the fruits of
est; utilitas autem hominum the earth) should forsake the
postulabat esurientem hominem, abstinence of the old fast, the law is
qui diu fuerit terrae fructibus surely not broken but fulfilled.
abdicatus, veteris famis vitare
ieiunia: non utique lex solvitur, sed
impletur.
Lectio 2
6 ἐγένετο δὲ ἐν ἑτέρῳ 6. And it came to pass also

σαββάτῳ εἰσελθεῖν on another sabbath, that he
entered into the synagogue
αὐτὸν εἰς τὴν and taught: and there was a
συναγωγὴν καὶ man whose right hand was
διδάσκειν: καὶ ἦν withered. 7. And the
ἄνθρωπος ἐκεῖ καὶ ἡ Scribes and Pharisees
watched him, whether he
χεὶρ αὐτοῦ ἡ δεξιὰ ἦν
would heal on the sabbath
ξηρά: 7 παρετηροῦντο day; that they might find an
δὲ αὐτὸν οἱ γραμματεῖς accusation against him. 8.
καὶ οἱ φαρισαῖοι εἰ ἐν But he knew their thoughts,
and said to the man which
τῷ σαββάτῳ θεραπεύει, had the withered hand, Rise
ἵνα εὕρωσιν κατηγορεῖν up, and stand forth in the
αὐτοῦ. 8 αὐτὸς δὲ ᾔδει midst. And he arose and
τοὺς διαλογισμοὺς stood forth. 9. Then said
Jesus to them, I will ask you
αὐτῶν, εἶπεν δὲ τῷ
one thing; Is it lawful on the
ἀνδρὶ τῷ ξηρὰν ἔχοντι sabbath days to do good, or
τὴν χεῖρα, ἔγειρε καὶ to do evil? to save life, or to
στῆθι εἰς τὸ μέσον: καὶ destroy it? 10. And looking
ἀναστὰς ἔστη. 9 εἶπεν round about upon them all,
he said to the man, Stretch
δὲ ὁ Ἰησοῦς πρὸς forth your hand. And he did
αὐτούς, ἐπερωτῶ ὑμᾶς, so: and his hand was
εἰ ἔξεστιν τῷ σαββάτῳ restored whole as the other.
ἀγαθοποιῆσαι ἢ 11. And they were filled with
madness; and communed
κακοποιῆσαι, ψυχὴν
one with another what they
σῶσαι ἢ ἀπολέσαι; 10 might do to Jesus.
καὶ περιβλεψάμενος
πάντας αὐτοὺς εἶπεν
αὐτῷ, ἔκτεινον τὴν
χεῖρά σου. ὁ δὲ
ἐποίησεν, καὶ
ἀπεκατεστάθη ἡ χεὶρ
αὐτοῦ. 11 αὐτοὶ δὲ
ἐπλήσθησαν ἀνοίας,
καὶ διελάλουν πρὸς
ἀλλήλους τί ἂν
ποιήσαιεν τῷ Ἰησοῦ.
Ambrosius: Hic ad alia progreditur AMBROSE; The Lord now proceeds to

dominus; nam qui totum hominem another work. For He who had
salvum facere disposuerat, per determined to make the whole man
singula membra curabat; unde safe, was able to cure each member.
dicitur factum est autem in alio Hence it is said, And it came to pass
sabbato ut intraret in synagogam, et also on another sabbath, that he
doceret. entered into the synagogue and taught.
Beda: Sabbatis maxime curat et BEDE; He chiefly heals and teaches

docet, non solum propter on the sabbaths, not only to convey the
insinuandum spirituale sabbatum, meaning of a spiritual sabbath, but
sed etiam propter celebriorem because of the more numerous
populi conventum. assembly of the people.
Cyrillus: Docebat autem revera CYRIL; But He taught things far

transcendentia intellectum, et quae beyond their comprehension, and
salutis futurae per eum reserabant opened to his hearers the way to future
audientibus semitam; deinde, salvation by Him; and then after having
praecedente doctrina, subito first taught them, He suddenly showed
divinam ostendebat virtutem; unde His divine power, as it follows, and
sequitur et erat ibi homo, et manus there was a man there whose right
eius dextera arida. hand was withered.
Beda: Quia vero destructionem BEDE; But since the Master had
sabbati quam in discipulis excused by an undeniable example the
arguebant, probabili magister breach of the sabbath, with which they
excusaverat exemplo, nunc ipsum charged His disciples, their object is
observando magistrum calumniari now by watching to bring a false
volunt; unde sequitur observabant accusation against the Master Himself.
autem Scribae et Pharisaei si in As it follows, And the Scribes and
sabbato curaret; ut scilicet si non Pharisees watched him, if he would
curet, crudelitatis vel imbecillitatis; si heal on the sabbath, that if He did not,
curet, transgressionis vitio arguant; they might accuse Him of cruelty or
unde sequitur ut invenirent unde impotence; if He did, of violation of the
accusarent eum. sabbath. Hence it follows, that they
might find an accusation against him.
Cyrillus: Hic enim est mos CYRIL; For this is the way of the
adversarii: pascit in se doloris envious man, he feeds in himself his
morbum aliorum praeconiis. Sed pang of grief with the praises of others.
dominus novit omnia, et corda But the Lord knew all things, and
rimatur; unde sequitur ipse autem searches the hearts; as it follows, But
sciebat cogitationes eorum et ait he knew their thoughts, and said to the
homini qui habebat manum aridam: man who had the withered hand, Rise
surge et sta in medio. Et surgens up, and stand. And he arose, and
stetit; ut forsan incitaret ad pietatem stood forth, that perchance he might
crudelem Pharisaeum, et ipsa stir up the cruel Pharisees to pity, and
passio flammas mitigaret livoris. allay the flames of their passion.
Beda: Praeveniens autem dominus BEDE; But the Lord anticipating the
calumniam quam sibi praeparabant, false charge which they were preparing
arguit eos qui praecepta legis male against Him, reproves those who by
interpretando etiam a bonis wrongly interpreting the law thought
operibus sabbato aestimabant that they must rest on the sabbath-day
feriandum, cum lex a servili opere, even from good works; whereas the
idest a malis, abstinere praecipiat in law commands us to abstain from
sabbato; unde sequitur ait autem ad servile works, i.e. from evil, on the
illos Iesus: interrogo vos, si licet sabbath. Hence it follows, Then said
sabbato bene facere an male? Jesus to them, I ask you, Is it lawful to
do good on the sabbath, &c.
Cyrillus: Nimis est idonea quaestio: CYRIL; This is a very useful question,
nam si licet in sabbato bene facere, for if it is lawful to do good on the
nec aliquid obstat ut laborantes a sabbath, and there is no reason why
Deo misericordiam consequantur, those who work should not obtain
desinas colligere adversus Christum mercy from God, cease to gather up
calumniam: si autem non licet in accusation against Christ. But if it be
sabbato benefacere, et lex prohibet not lawful to do good on the sabbath,
animarum salutem, factus es legis and the law prohibits the safety of life,
accusator. Ipsam quoque sabbati you are become the accuser of the law.
sanctionem si velimus discutere, ad For if we examine the very institution of
opus pietatis introductum fuisse the sabbath, we shall find it was
reperiemus. Iussit enim in sabbato introduced for an object of mercy, for
feriari: ut quiescat puer tuus et God commanded to keep holy the
ancilla tua, bos tuus et quodlibet sabbath, that may rest your man
pecus tuum. Qui vero bovis servant and your maid servant, and all
miseretur et ceterorum pecorum, your cattle. But he who has mercy on
quomodo non miserebitur hominis his ox, and the rest of his cattle, how
gravi morbo perplexi? much rather will he not have mercy on
man troubled with a severe disease?
Ambrosius: Lex autem in AMBROSE; But the law by things

praesentibus formam praefiguravit present prefigured the form of things
futurorum; in quibus utique malorum future, among which surely the days of
feriae sunt, non bonorum: nam licet rest to come are to be not from good
saecularia opera conquiescant, non works but from evil. For although
otiosus tamen boni operis actus est, secular works may be given up, yet it is
in Dei laudes requiescere. no idle act of a good work to rest in the
praise of God.
Augustinus de quaest. Evang: AUG. But though our Lord was healing
Cum autem dominus corpus the body, He asked this question, “is it
curaverit, sic interrogavit: animam lawful to save the soul or to lose it?”
salvam facere, an perdere? Vel quia either because He performed His
illa miracula propter fidem faciebat, miracles on account of faith in which is
ubi salus est animae; vel quia ipsa the salvation of the soul; or, because
sanatio manus dexterae salutem the cure of the right hand signified the
animae significabat, quae a bonis salvation of the soul, which ceasing to
operibus cessans, aridam do good works, seemed in some
quodammodo dexteram habere measure to have a withered right hand,
videbatur; vel animam pro homine i.e. He placed the soul for the man, as
posuit, sicut dici solet: tot animae ibi men are wont to say, “So many souls
fuerunt. were there.”
Augustinus de Cons. Evang: Sed AUG. But it may be questioned how
potest movere quomodo Matthaeus Matthew came to say, that they asked
dixerit quod ipsi interrogaverunt the Lord, whether it was lawful to heal
dominum, si licet curare sabbato; on the sabbath, when Luke in this
cum Lucas hic illos potius a domino place states that they rather were
interrogatos esse perhibeat. Itaque asked of the Lord. We must therefore
intelligendum est, quod illi prius believe that they first asked the Lord,
interrogaverunt dominum, si licet and that then He understanding by
sabbato curare. Deinde intelligens their thoughts that they sought an
cogitationes eorum, aditum opportunity to accuse Him, placed the
accusandi quaerentium, constituit in man in the midst whom He was going
medio eum quem fuerat sanaturus, to heal, and asked the question which
et interrogavit quae Marcus et Mark and Luke relate Him to have
Lucas eum interrogasse asked. It follows, And looking round
commemorant. Sequitur et about upon them all.
circumspectis omnibus.
Titus: Quasi collectis omnium TITUS BOST. When the eyes of all
oculis, quin etiam incitata mente were, as it were riveted together, and
eorum ad considerationem negotii, their minds also fixed upon the
dixit homini: extende manum tuam: consideration of the matter, he said to
ego tibi mando qui creavi hominem. the man, Stretch forth your hand; I
Audit autem qui laesam habebat command you, Who created man. But
manum, et sanus fit; unde sequitur he who had the withered hand hears,
et extendit, et restituta est sanitati and is made whole hole, as it follows,
manus eius. Quos autem oportebat And be stretched it, and it was
in miraculo stupere, augent restored. But they who should have
malitiam; unde sequitur ipsi autem been astonished at the miracle,
repleti sunt insipientia, et increased in malice; as it follows, But
colloquebantur ad invicem, quidnam they were filled with madness; and
facerent de Iesu. communed one with another what they
should do to Jesus.
Origenes: Et, ut narrat Matthaeus, CHRYS. And as Matthew relates, they

exeunt et consiliantur, ut occidant go out to take counsel, that they should
eum. kill him.
Cyrillus: Cernis, o Pharisaee, CYRIL; You perceive, O Pharisee, a

operantem divina, ac superna divine Worker, and Him Who delivers
maiestate liberantem languentes, et the sick by His heavenly power, and
mortem portas ex livore. out of envy you breath forth death.
Beda: Homo autem iste humanum BEDE; The man represents the human
genus significat infecunditate boni race, withered by the unfruitfulness of
operis arefactum pro manu in primo good works, because of the hand in
parente ad pomum extensa, quam our first parent stretched forth to take
sanavit innocens manus in cruce the apple, which was healed by the
extensa. Et bene manus in innocent hand stretched forth on the
synagoga erat arida; quia ubi maius cross. And rightly was the withered
donum scientiae, ibi transgressor hand in the synagogue, because where
maiori subiacet culpae. there is the greater gift of knowledge,
there the transgressor lies under the
greater blame.
Ambrosius: Audisti igitur verba AMBROSE; You have heard then the
dicentis extende manum tuam. words of Him who says, Stretch forth
Communis ista generalisque your hand. That is a frequent and
medicina est: et tu qui putas manum common cure, and you that think your
habere te sanam, cave ne avaritia hand is whole, beware lest it be
vel sacrilegio contrahatur. Extende contracted by avarice or sacrilege.
saepius eam, ut proximum iuves, ut Stretch it forth oftener to help your
viduae praesidium feras, eripias neighbor, to protect the widow, to save
iniuriae quem vides iniuste from injury him whom you see the
contumeliae subiacere; extende ad victim of unjust attack; stretch it forth to
pauperem, qui te obsecrat; extende the poor man who beseeches you;
ad dominum pro peccatis tuis: sic stretch it forth to the Lord, to ask
manus extenditur, sic manus pardon of your sins; as the hand is
sanatur. stretched forth so is it healed.
Lectio 3
12 ἐγένετο δὲ ἐν ταῖς 12. And it came to pass in

ἡμέραις ταύταις those days, that he went
out into a mountain to
ἐξελθεῖν αὐτὸν εἰς τὸ pray, and continued all
ὄρος προσεύξασθαι, καὶ night in prayer to God. 13.
ἦν διανυκτερεύων ἐν τῇ And when it was day, he
προσευχῇ τοῦ θεοῦ. 13 called to him his disciples:
and of them he chose
καὶ ὅτε ἐγένετο ἡμέρα,
twelve, whom also he
προσεφώνησεν τοὺς named apostles; 14.
μαθητὰς αὐτοῦ, καὶ Simon, (whom he also
ἐκλεξάμενος ἀπ' αὐτῶν named Peter,) and
δώδεκα, οὓς καὶ Andrew his brother, James
and John, Philip and
ἀποστόλους ὠνόμασεν, Bartholomew, 15. Matthew
14 σίμωνα, ὃν καὶ and Thomas, James the
ὠνόμασεν πέτρον, καὶ son of Alphaeus, and
ἀνδρέαν τὸν ἀδελφὸν Simon called Zelotes, 16.
And Judas the brother of
αὐτοῦ, καὶ ἰάκωβον καὶ
James, and Judas
ἰωάννην καὶ φίλιππον Iscariot, which also was
καὶ βαρθολομαῖον 15 καὶ the traitor.
μαθθαῖον καὶ θωμᾶν καὶ
ἰάκωβον ἁλφαίου καὶ
σίμωνα τὸν καλούμενον
ζηλωτὴν 16 καὶ Ἰούδαν
Ἰακώβου καὶ Ἰούδαν
ἰσκαριώθ, ὃς ἐγένετο
προδότης.
Glossa: Insurgentibus adversarii GLOSS. When adversaries rose up

contra Christi miracula et doctrinam, against the miracles and teaching of
apostolos elegit quasi defensores Christ, He chose Apostles as
veritatis et testes: quorum electioni defenders and witnesses of the truth,
orationem praemittit; unde dicitur and prefaces their election with
factum est autem in illis diebus, exiit prayer; as it is said, And it came to
in montem orare. pass, &c.
Ambrosius: Noli insidiatrices aperire AMBROSE; Let not your ears be

aures, ut putes filium Dei quasi open to deceit, that you should think
infirmum rogare, ut impetret quod that the Son of God prays from want
implere non possit: potestatis enim of strength, that He may obtain what
auctor, obedientiae magister, ad He could not perform; for being
praecepta virtutis suo nos informat Himself the Author of power, the
exemplo. Master of obedience, He leads us by
His own example to the precepts of
virtue.
Cyrillus: Scrutemur igitur in his quae CYRIL; Let us examine then in the
Christus egit, qualiter nos doceat actions which Jesus did, how He
orationibus divinis insistere, semotim teaches us to be instant in prayer to
scilicet et secreto, nemine vidente, God, going apart by ourselves, and in
amota quoque mundana sollicitudine, secret, no one seeing us; putting
ut sursum ad divinae speculationis aside also our worldly cares, that the
intuitum erigatur intentio: quod mind may be raised up to the height
designatur in hoc quod semotim of divine contemplation and this we
orabat Iesus in montem. have marked in the fact, act, that
Jesus went into a mountain apart to
pray.
Ambrosius: Ubique etiam solus AMBROSE; Every where also He

obsecrat: Dei enim consilium humana prays alone, for human wishes
vota non capiunt; nec quisquam comprehend not the wisdom of God;
interiorum potest esse particeps and no one can be a partaker of the
Christi. Non autem omnis qui orat, secrets of Christ. But not every one
ascendit in montem, sed qui orat a who prays ascends a mountain, he
terrenis ad superiora progrediens; only who prays advancing from
sed non ille qui de saeculi divitiis aut earthly things to higher, who is not
de honore sollicitus est. Omnes anxious for the riches or honors of the
sublimes in montem ascendunt: world. All whose minds are raised
quare in Evangelio invenies solos in above the world ascend the
montem cum domino ascendisse mountain. In the Gospel therefore you
discipulos. Species autem tibi, will find, that the disciples alone
Christiane, datur; forma praescribitur ascend the mountain with the Lord.
quam debeas aemulari, cum sequitur But you, O Christian, have now the
et erat pernoctans in oratione Dei. character given, the form prescribed
Quid enim te pro salute tua facere which you should imitate; as it
oportet, quando pro te Christus in follows, And he continued all night in
oratione pernoctat? prayer to God. For what ought you to
do for your salvation, when Christ
continues all night in prayer for you?
Chrysostomus: Exurge igitur et tu CHRYS. Rise then you also at night

tempore noctis. Purior est enim tunc time. The soul is then purer, the very
temporis anima; ipsae tenebrae, darkness and great silence are in
silentium nimium possunt sufficienter themselves enough to lead us to
ad compunctionem perducere. sorrow for our sins. But if you look
Ceterum si ipsum quoque caelum upon the heaven itself studded with
inspicias punctatum stellis, quasi stars as with unnumbered eyes, if you
infinitis luminibus; si consideres quod think that they who wanton and do
qui per diem saltant iniurianturque, hi unjustly in day time are then nothing
tunc nihil, a mortuis discrepant; different from the dead, you will
detestaberis quemlibet ausum loathe all human undertakings. All
humanum. Haec omnia sufficiunt ad these things serve to raise the mind.
animam erigendam: tunc non vexat Vain-glory then disquiets not, no
inanis gloria, non acedia, non tumult of passion has the mastery;
concitatio occupat; non sic ignis ferri fire does not so destroy the rust of
sequestrat rubiginem, velut nocturna iron as nightly prayer the blight of sin.
oratio aeruginem peccatorum. Quem He whom the heat of the sun has
de die solis aestus perussit, nocte fevered by day is refreshed by tile
refrigeratur. Quemlibet rorem dew; nightly tears are better than any
superant nocturnae lacrymae; et dew, and are proof against desire and
contra concupiscentiam valent, et fear. But if a man is not cherished by
quemlibet timorem. Si vero praedicto the dew we speak of, he withers in
rore non foveatur, homo arescit sub the day. Wherefore although you pray
die. Quapropter licet non multum not much at night, pray once with
ores, semel ora vigilando, et sufficit: watching, and it is enough; show that
ostende quod non solum ad corpus the night belongs not only to the body,
nox pertinet, sed etiam ad animam. but to the soul.
Ambrosius: Quid autem te facere AMBROSE; But what does it become

convenit cum vis aliquod officium you to do when you would commence
pietatis adoriri, quando Christus any work of piety, when Christ, about
missurus apostolos prius oravit? to send out His disciples, first prayed?
Sequitur enim et cum dies factus for it follows, And when it was day, he
esset, vocavit discipulos suos, et called his disciples, &c. whom truly
elegit duodecim ex ipsis, quos et He destined to be the means of
apostolos nominavit; quos scilicet ad spreading the salvation of man
propagandum auxilium salutis through the world. Turn your eyes
humanae per terrarum orbem satores also to the heavenly council. Not the
fidei destinavit. Simul adverte wise men, not the rich, not the noble,
caeleste consilium: non sapientes but He chose to send out fishermen
aliquos, non divites, non nobiles, sed and publicans, that they might not
piscatores et publicanos, quos seem to turn men to their grace by
dirigeret, elegit; ne divitiis aut riches or by the influence of power
potentiae nobilitatisque auctoritate and rank, and that the force of truth,
traxisse aliquos ad suam gratiam not the graces of oratory, might
videretur; ut veritatis ratio, non prevail.
disputationis gratia praevaleret.
Cyrillus: Attende autem maximam CYRIL; But mark the great

Evangelistae sedulitatem; non solum carefulness of the. Evangelist. He not
dicit electos fuisse sacros apostolos, only says that the holy Apostles were
immo nominatim eos enumerat, ne chosen, but he enumerates them by
quisquam audeat alios inscribere name, that no one should dare to
apostolorum catalogo. Simonem insert any others in the catalogue;
quem cognominavit Petrum, et Simon, whom he also called Peter,
Andream fratrem eius. and Andrew his brother.
Beda: Non modo primum eum BEDE; He not only surnamed Peter
cognominavit, sed longe prius; cum first, but long before this, when he
ab Andrea adducto dicitur: tu was brought by Andrew, it is said, You
vocaberis Cephas, quod interpretatur shall be called Cephas, which is by
Petrus. Sed volens Lucas nomina interpretation, a stone. But Luke,
apostolorum enumerare, cum wishing to mention the names of the
necesse haberet Petrum dicere, disciples, since it was necessary to
breviter voluit innuere quod non hoc call him Peter, wished shortly to imply
antea cognominaretur, sed ita that this was not his name before, but
dominus cognominaverit. the Lord had given it to him.
Eusebius: Secunda autem EUSEBIUS. The two next are James

combinatio est Iacobi et Ioannis; and John, as it follows, James and
unde sequitur Iacobum et Ioannem; John, both indeed sons of Zebedee,
ambos scilicet filios Zebedaei, qui who were also fishermen. After them
etiam piscatores fuerunt. Post hos he mentions Philip and Bartholomew.
autem dicit Philippum et John says Philip was of Bethsaida, of
Bartholomaeum. Philippum dicit the city of Andrew and Peter.
Ioannes fuisse de Bethsaida, Bartholomew was a simple man,
concivem Andreae et Petri; ipse devoid of all worldly knowledge and
quoque Bartholomaeus, vir simplex et guile. But Matthew was called from
expers scientiae mundanae et those who used to collect taxes;
amaritudinis. Matthaeus vero ex his concerning whom he adds Matthew
qui prius census exigebant vocatus and Thomas.
est, de quo subdit Matthaeum et
Thomam.
Beda: Matthaeus compari suo BEDE; Matthew places himself after

Thomae in ordine, humilitatis causa his fellow-disciple Thomas, from
se supponit, cum a ceteris humility, whereas by the other
Evangelistis praelatus sit. Sequitur Evangelists he is put before him. It
Iacobum Alphaei et Simonem, qui follows, James the son of Alphaeus,
vocatur Zelotes. and Simon who is called Zelotes.
Glossa: Quia scilicet fuit de Cana GLOSS. Because in truth he was of

Galilaeae, qui interpretatur zelus, Cana in Galilee, which is interpreted
quod additur ad differentiam Simonis zeal; and this is added to distinguish
Petri. Sequitur Iudam Iacobi, et him from Simon Peter. It follows,
Iudam Iscariotem qui fuit proditor. Judas the brother of James, and
Judas Iscariot, who also betrayed
him.
Augustinus de Cons. Evang: In AUG. With respect to the name of

nomine Iudae Iacobi Lucas videtur Judas the brother of James, Luke
discrepare a Matthaeo, qui eum seems to differ from Matthew, who
Thaddaeum appellat. Sed quis calls him Thaddaeus. But what
unquam prohibuit duobus vel tribus prevented a man from being called by
nominibus unum hominem vocari? two or three names? Judas the traitor
Eligitur autem Iudas proditor, non per is chosen, not unwittingly but
imprudentiam, sed per providentiam: knowingly, for Christ had indeed
susceperat quidem hominis taken to Himself the weakness of
fragilitatem, et ideo nec has partes man, and therefore refused not even
recusavit infirmitatis humanae: voluit this share of human infirmity. He was
ab apostolo suo tradi, ut tu a socio willing to be betrayed by His own
proditus moderate feras, tuum Apostle, that you when betrayed by
errasse iudicium, periisse beneficium. your friend may bear calmly your
mistaken judgment, your kindness
thrown away.
Beda: Mystice autem mons in quo BEDE; But in a mystical sense the
apostolos elegit, altitudinem designat mountain on which our Lord chose
iustitiae, qua instituendi erant, et eam His disciples represents the loftiness
praedicaturi: sic et lex in monte data of justice in which they were to be
fuit. instructed, and which they were to
preach to others; so also the law was
given on a mountain.
Cyrillus: Quod si libet CYRIL; But if we may learn the

interpretationem apostolicorum interpretation of the Apostles’ names,
nominum scire, scito quia Petrus know that Peter means, “loosening or
dicitur dissolvens vel agnoscens; knowing;” Andrew “glorious power,” or
Andreas decora potentia vel “answering;” James, “apostle of grief;”
respondens; Iacobus autem John, “the grace of the Lord;”
supplantator doloris; Ioannes domini Matthew, “given;” Philip, “large
gratia; Matthaeus donatus; Philippus mouth,” or the “orifice of a torch;”
os magnum vel orificium lampadis; Bartholomew, “the son of him who
Bartholomaeus filius aquas lets down water;” Thomas, “deep or
suspendentis; Thomas abyssus, vel twill;” James the son of Alphaeus,
geminus; Iacobus Alphaei “supplanter of the step of life;” Judas,
supplantator gressus vitae; Iudas “confession;” Simon, “obedience.”
confessio, et Simon obedientia.
Lectio 4
17 καὶ καταβὰς μετ' 17. And he came down with

αὐτῶν ἔστη ἐπὶ τόπου them, and stood in the plain,
and the company of his
πεδινοῦ, καὶ ὄχλος disciples, and a great
πολὺς μαθητῶν multitude of people out of all
αὐτοῦ, καὶ πλῆθος Judea, and Jerusalem, and
πολὺ τοῦ λαοῦ ἀπὸ from the sea coast of Tyre
and Sidon, which came to
πάσης τῆς ἰουδαίας
hear him, and to be healed of
καὶ ἰερουσαλὴμ καὶ their diseases, 18. And they
τῆς παραλίου τύρου that were vexed with unclean
καὶ σιδῶνος, 18 οἳ spirits: and they were healed.
ἦλθον ἀκοῦσαι αὐτοῦ 19. And the whole multitude
sought to touch him: for there
καὶ ἰαθῆναι ἀπὸ τῶν went virtue out of him, and
νόσων αὐτῶν: καὶ οἱ healed them all.
ἐνοχλούμενοι ἀπὸ
πνευμάτων
ἀκαθάρτων
ἐθεραπεύοντο. 19 καὶ
πᾶς ὁ ὄχλος ἐζήτουν
ἅπτεσθαι αὐτοῦ, ὅτι
δύναμις παρ' αὐτοῦ
ἐξήρχετο καὶ ἰᾶτο
πάντας.
Cyrillus: Celebrata ordinatione CYRIL; When the ordination of the
apostolorum, pluribus congregatis Apostles was accomplished, and great
et de regione Iudaeorum, nec non numbers were collected together from
a maritima Tyri et Sidonis, qui the country of Judea, and from the sea
erant idololatrae, constituit eos coast of Tyre and Sidon, (who were
totius orbis doctores, utpote qui idolaters,) he gave the Apostles their
evocarent Iudaeos a legis servitute commission to be the teachers of the
cultores autem Daemonum ab whole world, that they might recall the
errore gentili ad veritatis Jews from the bondage of the law, but
cognitionem; unde dicitur et the worshipers of devils from their
descendens de monte cum illis, Gentile errors to the knowledge of the
stetit in loco campestri, et turba truth. Hence it is said, And be came
discipulorum eius, et multitudo down with them, and stood in the plain,
copiosa plebis ab omni Iudaea et and a great multitude from Judea, and
Ierusalem et maritima. the sea coast, &c.
Beda: Non a proximo mari BEDE; By the sea coast he does not
Galilaeae maritima dicit, quia hoc refer to the neighboring sea of Galilee,
non miraculi loco poneretur; sed a because this would not be accounted
mari magno cognominatur, in quo wonderful, but it is so called from the
etiam Tyrus et Sidon comprehendi great sea, and therein also Tyre and
poterant; de quibus sequitur et Tyri Sidon may be comprehended, of which
et Sidonis; quae quia civitates it follows, Both of Tyre and Sidon. And
gentium sunt, consulto nominatim these states being Gentile, are
ponuntur, ut quanta sit fama purposely named here, to indicate how
virtusque salvatoris intimetur, quae great was the fame and power of the
exteras etiam ad sanitatem Savior which had brought even the
doctrinamque capessendam citizens of the coast to receive His
civitates accersierat; unde sequitur healing and teaching. Hence it follows,
qui venerant ut audirent eum. Which came to hear him.
Theophylactus: Hoc est ad THEOPHYL. That is, for the cure of their
animarum medelam; et sanarentur souls; and that they might be healed of
a languoribus suis, hoc est ad their diseases, that is, for the cure of
medelam eorum corporum. their bodies.
Cyrillus: Postquam autem sacros CYRIL; But after that the High Priest had
publicavit apostolos, plurima et made publicly known His choice of
ardua fecit miracula: ut qui Apostles, He did many and great
convenerant Iudaei et gentiles, miracles, that the Jews and Gentiles
scirent eos decoratos esse a who had assembled might know that
Christo dignitate apostolatus; et these were ere invested by Christ with
quod ipse non erat sicut unus the dignity of the Apostleship, and that
aliorum hominum, magis autem He Himself was not as another man, but
Deus, ut verbum incarnatum; unde rather was God, as being the Incarnate
sequitur et omnis turba quaerebat Word. Hence it follows , And, the whole
eum tangere, quia virtus de illo multitude sought to touch him, for there
exibat et sanabat omnes. Neque went virtue out of him. For Christ did not
enim alienam virtutem accipiebat receive virtue from others, but since He
Christus: sed cum naturaliter esset was as by nature God oaf, sending out
Deus, propriam virtutem super His own virtue upon the sick, He healed
infirmos emittens sanabat omnes. them all.
Ambrosius: Adverte autem omnia AMBROSE; But observe all things

diligenter, quomodo et cum carefully, how He both ascends with His
apostolis ascendat, ac descendat Apostles and descends to the multitude;
ad turbas; quomodo eum turba for how could the multitude see Christ
non sequitur ad excelsa; denique but in a lowly place. It follows him not to
ubi descendit, invenit infirmos: in the lofty places, it ascends not the
excelsis enim infirmi esse non heights. Lastly, when He descends, He
possunt. finds the sick, for in the high places
there can be no sick.
Beda: Raro hoc quoque uspiam BEDE; You will scarcely find any where
vel turbas dominum ad altiora that the multitudes follow our Lord to the
sequi, vel quempiam debilem higher places, or that a sick person is
invenies in monte curari; sed healed on a mountain; but having
extincta febre libidinum, quenched the fever of lust and lit the
accensaque scientiae luce, torch of knowledge each man
pedetentim quemquam ad culmen approaches by degrees to the height of
subire virtutum. Turba autem quae the virtues. But the multitudes which
dominum tangere potuit, spiritus were able to touch the Lord are healed
illius virtute sanatur ut supra by the virtue of that touch, as formerly
leprosus domino tangente the leper is cleansed when our Lord
mundatur. Tactus ergo salvatoris touched him. The touch of the Savior
opus est salutis, quem tangere est then is the work of salvation, whom to
fideliter in eum credere a quo tangi touch is to believe on Him, to be
est eius munere sanari. touched is to be healed by His precious
gifts.
Lectio 5
20 καὶ αὐτὸς ἐπάρας 20. And he lifted up his eyes

τοὺς ὀφθαλμοὺς on his disciples, and said,
Blessed be you poor: for
αὐτοῦ εἰς τοὺς yours is the kingdom of God.
μαθητὰς αὐτοῦ 21. Blessed are you that
ἔλεγεν, μακάριοι οἱ hunger now: for you shall be
πτωχοί, ὅτι ὑμετέρα filled. Blessed are you that
weep now: for you shall
ἐστὶν ἡ βασιλεία τοῦ
laugh. 22. Blessed are you,
θεοῦ. 21 μακάριοι οἱ when men shall hate you, and
πεινῶντες νῦν, ὅτι when they shall separate you
χορτασθήσεσθε. from their company, and shall
μακάριοι οἱ κλαίοντες reproach you, and cast out
your name as evil, for the Son
νῦν, ὅτι γελάσετε. 22 of man’s sake. 23. Rejoice
μακάριοί ἐστε ὅταν you in that day, and leap for
μισήσωσιν ὑμᾶς οἱ joy: for, behold, your reward
ἄνθρωποι, καὶ ὅταν is great in heaven: for in the
like manner did their fathers
ἀφορίσωσιν ὑμᾶς καὶ
to the prophets.
ὀνειδίσωσιν καὶ
ἐκβάλωσιν τὸ ὄνομα
ὑμῶν ὡς πονηρὸν
ἕνεκα τοῦ υἱοῦ τοῦ
ἀνθρώπου: 23 χάρητε
ἐν ἐκείνῃ τῇ ἡμέρᾳ
καὶ σκιρτήσατε, ἰδοὺ
γὰρ ὁ μισθὸς ὑμῶν
πολὺς ἐν τῷ οὐρανῷ:
κατὰ τὰ αὐτὰ γὰρ
ἐποίουν τοῖς
προφήταις οἱ πατέρες
αὐτῶν.
Cyrillus: Post apostolorum CYRIL; After the ordination of the

ordinationem, ad evangelicae Apostles, the Savior directed His
vitae novitatem salvator suos disciples to the newness of the
discipulos rectificavit. evangelical life.
Ambrosius: Divinitatis autem AMBROSE; But being about to utter His

prompturus oracula, incipit esse divine oracles, He begins to rise higher;
sublimior; etsi in humili stabat, although He stood in a low place, yet as
tamen oculos elevavit; unde it is said, He lifted up his eyes. What is
dicitur et ipse elevatis oculis. Quid lifting up the eyes, but to disclose a more
est levare oculos nisi interius hidden light?
lumen aperire?
Beda: Et quamvis generaliter BEDE; And although He speaks in a

omnibus loquatur, specialius general way to all, yet more especially
tamen oculos in discipulos levat; He lifts up His eyes on His disciples; for it
sequitur enim in discipulos suos: follows, on his disciples, that to those
ut his qui verbum intenta cordis who receive the word listening attentively
aure percipiunt, latius saporis with the heart, He might reveal more fully
intimi lumen aperiat. the light of its deep meaning.
Ambrosius: Quatuor autem AMBROSE; Now Luke mentions only

tantum beatitudines Lucas posuit, four blessings, but Matthew eight; but in
octo vero Matthaeus; sed in istis those eight are contained these four, and
octo illae sunt quatuor, et in istis in these four those eight. For the one has
quatuor illae octo. Hic enim embraced as it were the four cardinal
quatuor velut virtutes amplexus virtues, the other has revealed in those
est cardinales; ille in illis octo eight the mystical number. For as the
mysticum ordinem reseravit: sicut eighth is the accomplishment of our
enim spei nostrae octava perfectio hope, so is the eighth also the
est, ita octava summa virtutum completion of the virtues. But each
est. Primam autem beatitudinem Evangelist has placed the blessings of
paupertatis uterque Evangelista poverty first, for it is the first in order, and
posuit: ordine enim prima est, et the purest, as it were, of the virtues; for
parens quaedam virtutum: quia he who has despised the world shall
qui contempserit saecularia, ipse reap an eternal reward. Now can any
merebitur sempiterna: nec potest one obtain the reward of the heavenly
quisquam meritum regni caelestis kingdom who, overcome by the desires
adipisci qui a mundi cupiditate of the world, has no power of escape
pressus emergendi non habet from them? Hence it follows, He said,
facultatem; unde sequitur dicebat: Blessed are the poor.
beati pauperes.
Chrysostomus: In Evangelio CYRIL; In the Gospel according to St.

quidem quod est secundum Matthew it is said, Blessed are the poor
Matthaeum, beatos fieri dixit in spirit, that we should understand the
pauperes spiritu, ut intelligamus poor in spirit to be one of a modest and
esse pauperem spiritu, habentem somewhat depressed mind. Hence our
intellectum modestum, et Savior says, Learn from me, for I am
quodammodo remissum: unde meek and lowly of heart. But Luke says,
dicit salvator: discite a me, quia Blessed are the poor, without the
mitis sum et humilis corde. Hic addition of spirit, calling those poor who
autem beatos asserit pauperes, despise riches. For it became those who
non addito spiritu, pauperes were to preach the doctrines of the
appellans divitias contemnentes: saving Gospel to have no covetousness,
decebat enim ut cum but their affections set upon higher
praenuntiaturi essent salutiferi things.
Evangelii dogma, mentem non
gererent cupidam, sed promptum
affectum haberent erga maiora.
Basilius: Non autem omnis quem BASIL; But not every one oppressed
paupertas premit, beatus est, sed with poverty is blessed, but he who has
qui Christi praeceptum mundanis preferred the commandment of Christ to
praetulerit opibus. Plures enim worldly riches. For many are poor in their
pauperes sunt in substantia, possessions, yet most covetous in their
avarissimi tamen secundum disposition; these poverty does not save,
affectum; quos non salvat but their affections condemn. For nothing
paupertas, sed affectus damnat. involuntary deserves a blessing, because
Nihil enim involuntarium all virtue is characterized by the freedom
beatificabile est, eo quod omnis of the will. Blessed then is the poor man
virtus libero designatur arbitrio. as being the disciple of Christ, Who
Beatus ergo pauper, quasi Christi endured poverty for us. For the Lord
discipulus, qui pro nobis Himself has fulfilled every work which
paupertatem sustinuit: nam ipse leads to happiness, leaving Himself an
dominus quodlibet opus implevit example for us to follow.
quod ad beatitudinem ducit, se
praebens exemplar discentibus.
Eusebius: Sed cum caeleste EUSEBIUS. But when the celestial

regnum in multis gradibus kingdom is considered in the many
bonorum consideretur, primus gradations of its blessings, the first step
gradus scandentium est eorum in the scale belongs to those who by
qui divino intuitu colunt divine instinct embrace poverty. Such did
paupertatem; tales autem fecit He make those who first became His
eos qui primo facti sunt eius disciples; therefore He says in their
discipuli: ob hoc in eorum persona person, For yours is the kingdom of
dicit quia vestrum est regnum Dei; heaven, as pointedly addressing Himself
quasi demonstrative hoc to those present, upon whom also He
proferens ad praesentes, ad quos lifted up His eyes.
etiam oculos elevavit.
Chrysostomus: Postquam igitur CYRIL; After having commanded them to

mandavit paupertatem colere, ea embrace poverty, He then crowns with
quae consequuntur inopiam honor those things which follow from
coronat honoribus. Contingit poverty. It is the lot of those who
autem paupertatem colentes, embrace poverty to be in want of the
necessariorum incurrere necessaries of life, and scarcely to be
defectum, et vix acquirere victum; able to get food. He does not then permit
idcirco non sinit discipulos His disciples to be fainthearted on this
pusillanimes super hoc fieri, account, but says, Blessed are you who
dicens beati qui nunc esuritis. hunger now.
Beda: Idest, beati qui castigatis BEDE; That is, blessed are you who
corpus vestrum et servituti chasten your body and subject it to
subicitis, qui in fame et siti verbo bondage, who in hunger and thirst give
operam datis: quia caelestium heed to the word, for then shall you
tunc gaudiorum habebitis ubertate receive the fullness of heavenly joys.
perfrui.
Gregorius Nyssenus: Altius GREG NAZ. But in a deeper sense, as

autem, sicut secundum sensibilem they who partake of bodily food vary their
escam diversificatur appetites according to the nature of the
participantium appetitus ad things to be eaten; so also in the food of
comestibilium species, sic et in the soul, by some indeed that is desired
cibo animae, ab his quidem which depends upon the opinion of men,
opinabile, ab his autem appetitur by others, that which is essentially and of
quod naturaliter est bonum: unde its own nature good. Hence, according to
hic secundum Matthaeum Matthew, men are blessed who account
beatificantur qui iustitiam loco cibi righteousness in the place of food and
et potus reputant; non, inquam, drink; by righteousness I mean not a
particularem, sed universalem particular but an universal virtue, which
virtutem, quam qui esurit he who hungers after is said to be
beatificandum dicit. blessed.
Beda: Apertissime nos instruens BEDE; Plainly instructing us, that we

nunquam nos satis iustos ought never to account ourselves
aestimare debere, sed sufficiently righteous, but always desire a
quotidianum iustitiae semper daily increase in righteousness, to the
amare profectum; ad cuius perfect fullness of which the Psalmist
perfectam saturitatem non in hoc shows us that we can not arrive in this
saeculo, sed in futuro possumus world, but in the world to come. I shall be
pervenire, ut Psalmista ostendit satisfied when your glory shall be made
dicens: satiabor cum manifest. Hence it follows, For you shall
manifestabitur gloria tua; unde be filled.
sequitur quia saturabimini.
Gregorius Nyssenus: Avidis GREG NYSS. For to those who hunger

enim iustitiae, desideratorum and thirst after righteousness He
copiam spondet. Nihil enim eorum promises abundance of the things they
quae secundum voluptatem in vita desire. For none of the pleasures which
quaeruntur satiat inquirentes; are sought in this life can satisfy those
solum autem virtutis studium who pursue them. But the pursuit of
subsequitur praemium quod virtue alone is followed by that reward,
indeficiens gaudium inserit which implants a joy in the soul that
animae. never fails.
Cyrillus: Consequitur autem CYRIL; But poverty is followed not only

inopiam non solum defectus by a want of those things which bring
rerum ad delectationes facientium, delight, but also by a dejected look,
sed etiam depressus vultus because of sorrow. Hence it follows,
propter moestitiam; unde sequitur Blessed are you that weep. He blesses
beati qui nunc fletis. Beatificat those who weep, not those who merely
flentes, non eos qui simpliciter ab drop tears from their eyes, (for this is
oculis lacrymas emittunt: common to the believing and
commune enim est hoc tam unbelieving, when sorrow befalls them,)
fidelibus quam infidelibus, si quid but rather He calls those blessed, who
tristium accidat. Magis autem illos shun a careless life, mixed up with sin,
beatos asserit qui levem vitam et and devoted to carnal pleasures, and
implicitam carnalibus voluptatibus refuse enjoyments almost weeping from
deditam vitant, refutantes delicias, their hatred of all worldly things.
et pene lacrymantes propter
odium mundanorum.
Chrysostomus: Magnum quid CHRYS. But godly sorrow is a great

vero secundum Deum tristitia est, thing, and it works repentance to
et impetrat poenitentiam in salvation. Hence St. Paul when he had
salutem; unde Paulus, cum non no failings of his own to weep for,
haberet suos defectus flere, pro mourned for those of others. Such grief
alienis lugebat. Talis luctus est is the source of gladness, as it follows,
alacritatis materia: unde sequitur For you shall laugh. For if we do no good
quia ridebitis. Etenim si nihil to those for whom we weep, we do good
prosumus his pro quibus flemus, to ourselves. For he who thus weeps for
tamen proficimus nobismetipsis: the sins of others, will not let his own go
nam qui sic aliena deflet, multo unwept for; but the rather he will not
magis non praeteribit inflebiliter easily fall into sin. Let us not be ever
sua delicta; magis autem nec relaxing ourselves in this short life, lest
facile labetur in scelus. Non we sigh in that which is eternal. Let us
dissolvamur in hac brevi vita, ne not seek delights from which flow
suspiremus in infinita: non lamentation, and much sorrow, but let us
quaeramus delicias, a quibus be saddened with sorrow which brings
manat luctus et dolor nimius; sed forth pardon. We often find the Lord
tristemur tristitia, quae germinat sorrowing, never laughing.
veniam. Est etiam dominum
saepius reperire lugentem,
ridentem nequaquam.
Basilius: Promittit autem flentibus BASIL; But He promises laughing to

risum, non quidem emissum per those who weep; not indeed the noise of
mandibulas sonum, sed meram et laughter from the mouth, but a gladness
impermixtam cuilibet tristitiae pure and unmixed with aught of sorrow.
alacritatem.
Beda: Qui ergo propter divitias BEDE; He then who on account of the
hereditatis Christi, propter panem riches of the inheritance of Christ, for the
vitae aeternae, propter spem bread of eternal life, for the hope of
caelestium gaudiorum, fletus, heavenly joys, desires to suffer weeping,
esuriem, paupertatemque pati hunger, and poverty, is blessed. But
desiderat, beatus est; multo much more blessed is he who does not
autem beatior qui has virtutes shrink to maintain these virtues in
inter adversa servare non trepidat; adversity. Hence it follows, Blessed are
unde sequitur beati eritis cum vos you when men shall hate you. For
oderint homines: licet enim although men hate, with their wicked
homines odiant corde nefando hearts they can not injure the heart that
dilectum cor Christo laedere is beloved by Christ, It follows, And when
nequeunt. Sequitur et cum they shall separate you. Let them
separaverint vos. Separent, et a separate and expel you from the
synagoga expellant: Christus synagogue. Christ finds you out, and
invenit et confirmat. Sequitur et strengthens you. It follows; And shall
exprobraverint. Exprobrent nomen reproach you. Let them reproach the
crucifixi: ipse commortuos sibi name of the Crucified, He Himself raises
conresuscitat, et consedere facit together with Him those that have died
in caelestibus. Sequitur et with Him, and makes them sit in
eiecerint nomen vestrum heavenly places. It follows, And cast out
tamquam malum: ubi nomen your name as evil. Here he means the
Christianorum significat, quod a name of Christian, which by Jews and
gentilibus Iudaeisque saepissime Gentiles as far as they were able was
quantum ad ipsos memoriae frequently erased from the memory, and
abrasum, et ab hominibus est cast out by men, when there was as no
abiectum, nulla existente causa cause for hatred, but the Son of man; for
odii, nisi propter filium hominis; qui in truth they who believed on the name of
scilicet credentes nomen Christi, Christ, wished to be called after His
suum cognomen facere voluerunt. name. Therefore He teaches that they
Docet ergo eos ab hominibus are to be persecuted by men, but are to
insectandos, sed ultra homines be blessed beyond men. As it follows,
esse beandos; unde sequitur Rejoice you in that day, and weep for joy,
gaudete in illa die, et exultate: for behold your reward is great in
ecce enim merces vestra multa heaven.
est in caelo.
Chrysostomus: Multum et CHRYS. Great and little are measured by

paucum mensuratur dignitate the dignity of the speaker. Let us inquire
proferentis. Quaeramus igitur: then who promised the great reward. If
quis multam promisit mercedem? indeed a prophet or an apostle, little had
Si quidem propheta vel apostolus, been in his estimation great; but now it is
velut homo paucum esse multum the Lord in whose hands are eternal
existimavit; nunc autem dominus, treasures and riches surpassing man’s
qui possidet perennes thesauros, conception, who has promised great
et opes quae quemlibet reward.
intellectum transcendunt, multam
pollicitus est mercedem.
Basilius: Rursus, magnum BASIL; Again, great has sometimes a

aliquando absolutam habet positive signification, as the heaven is
intentionem; sicut magnum est great, and the earth is great; but
caelum, et magna est terra; sometimes it has relation to something
aliquando vero ad aliquid habet else, as a great ox or great horse, on
relationem: ut magnus equus et comparing two things of like nature. I
bos in comparatione similium. Sic think then that great reward will be laid
arbitror multam fore mercedem up for those who suffer reproach for
repositam patientibus opprobria Christ’s sake, not as in comparison with
propter Christum, non tamquam those things in our power, but as being in
comparatam ad ea quae penes itself great because given by God.
nos sunt, sed in se multam
existentem, et tamquam a Deo
donatam.
Damascenus: Illa etiam quae DAMASCENE. Those things which may
mensurari vel numerari possunt, be measured or numbered are used
determinate ingeruntur; quod definitely, but that which from a certain
autem ex quadam excellentia excellence surpasses all measure and
omnem transcendit mensuram et number we call great and much
numerum, indeterminate dicitur indefinitely; as when we say that great is
magnum et multum: puta quando the long suffering of God.
dicimus multam esse Dei
misericordiam.
Eusebius: Deinde muniens EUSEBIUS. He then fortifies His

discipulos ad pugnam disciples against the attacks of their
adversariorum, quam passuri adversaries, which they were about to
erant per totum orbem suffer as they preached through the
praedicantes, subdit secundum whole world; adding, For in like manner
haec enim faciebant prophetis did their fathers to the prophets.
patres eorum.
Ambrosius: Quia prophetas AMBROSE; For the Jews persecuted the

Iudaei usque ad mortem corporis prophets even to death.
persecuti sunt.
Beda: Quia vera dicentes solent BEDE; They who speak the truth
persecutionem pati; nec tamen commonly suffer persecution, yet the
ideo prophetae antiqui timore ancient prophets did not therefore from
persecutionis a veritatis fear of persecution turn away from
praedicatione defecerunt. preaching the truth.
Ambrosius: In hoc ergo quod AMBROSE; In that He says, Blessed are

dicit beati pauperes, habes the poor, you have temperance; which
temperantiam, quae a peccato abstains from sin, tramples upon the
abstinet, saeculum calcat, world, seeks not vain delights. In Blessed
illecebrosa non quaerit. Beati qui are they that hunger you have
esuritis: habes iustitiam: qui enim righteousness; for he who hungers
esurienti compatitur, compatiendo suffers together with the hungry, and by
largitur, largiendo fit iustus, quia suffering together with him gives to him,
iustitia eius manet in aeternum. by giving becomes righteous, and his
Beati qui nunc fletis; habes righteousness abides for ever. In Blessed
prudentiam, cuius est flere are they that weep now, you have
quotidiana, et ea quae aeterna prudence; which is to weep for the things
sunt quaerere. Beati eritis cum of time, and to seek those which are
vos oderint homines: habes eternal. In Blessed are you when men
fortitudinem; sed eam quae non hate you, you have fortitude; not that
odium meretur ex crimine, sed which deserves hatred for crime, but
persecutionem patiatur ex fide. which suffers persecution for faith. For so
Sic enim ad passionis pervenitur you wilt attain to the crown of suffering if
coronam, si gratiam hominum you slightest the favor of men, and seek
negligas, divinam sequaris. Ergo that which is from God.
Temperance
temperantia cordis habet therefore brings with it a pure heart;
munditiam, iustitia misericordiam, righteousness, mercy; prudence, peace;
pacem prudentia, mansuetudinem fortitude, meekness. The virtues are so
fortitudo. Connexae sibi sunt et joined and linked to one another, that he
concatenatae virtutes, ut qui unam who has one seems to have many; and
habet, plures habere videatur: et the Saints have each one especial virtue,
sanctis una competit virtus; sed but the more abundant virtue has the
eius quae fuerit uberior, uberius richer reward. What hospitality in
est praemium. Quanta hospitalitas Abraham, what hat humility, but because
in Abraham, quanta humilitas? he excelled in faith, he gained the
Sed quia fide praestitit, fidei prae preeminence above all others. To every
ceteris meruit principatum. Ergo one there are many rewards because
unicuique plura praemia, quia many incentives to virtue, but that which
plurima incentiva virtutum; sed is most abundant in a good action, has
quod in aliquo merito copiosius, the most exceeding reward.
hoc etiam in praemio
redundantius.
Lectio 6
24 πλὴν οὐαὶ ὑμῖν τοῖς 24. But woe to you that are
πλουσίοις, ὅτι ἀπέχετε rich! for you have received
your consolation. 25. Woe to
τὴν παράκλησιν you that are full! for you shall
ὑμῶν. 25 οὐαὶ ὑμῖν, οἱ hunger. Woe to you that
ἐμπεπλησμένοι νῦν, laugh now! for you shall
ὅτι πεινάσετε. οὐαί, οἱ mourn and weep. 26. Woe to
you, when all men shall
γελῶντες νῦν, ὅτι
speak well of you! for so did
πενθήσετε καὶ their fathers to the false
κλαύσετε. 26 οὐαὶ prophets.
ὅταν ὑμᾶς καλῶς
εἴπωσιν πάντες οἱ
ἄνθρωποι, κατὰ τὰ
αὐτὰ γὰρ ἐποίουν τοῖς
ψευδοπροφήταις οἱ
πατέρες αὐτῶν.
Cyrillus: Praedicto, quod CYRIL; Having said before that poverty

paupertas propter Deum causa sit for God’s sake is the cause of every
cuiuslibet boni, et quod esurire et good thing, and that hunger and
flere non vacabit mercede weeping will not be without the reward of
sanctorum, transfert sermonem ad the saints, he goes on to denounce the
apposita, et innuit ipsa opposite to these as the source of
damnationis et supplicii fore condemnation and punishment. But woe
materiam; unde dicitur to you rich, for you have your
verumtamen vae vobis divitibus, consolation.
qui habetis consolationem
vestram.
Cyrillus: Haec enim dictio vae CHRYS. For this expression, woe, is
semper in Scripturis dicitur his qui always said in the Scriptures to those
non possunt evadere a futuro who cannot escape from future
supplicio. punishment.
Ambrosius: Licet autem in AMBROSE; But although in the

pecuniariis copiis multa sint abundance of wealth many are the
lenocinia delictorum, pleraque allurements to crime, yet many also are
tamen sunt incentiva virtutum; the incitements to virtue. Although virtue
quamquam virtus subsidia non requires no support, and the offering of
requirat, et commendatior sit the poor man is more commendable
collatio pauperis, quam divitis than the liberality of the rich, still it is not
liberalitas; tamen non eos qui those who possess riches, but those
habent divitias, sed eos qui uti his who know not how to use them, that are
nesciant, sententiae caelestis condemned by the authority of the
auctoritate condemnat. Nam ut ille heavenly sentence. For as that poor
pauper laudabilior est qui prompto man is more praiseworthy who gives
largitur affectu, ita criminosior without grudging, so is the rich man
dives est qui de eo referre gratiam more guilty, who ought to return thanks
Deo debuit quod accepit, nec for what he has received, and not to
censum ad communem usum hide without using it the sum which was
datum sine usu abscondere. Non given him for the common good. It is not
census igitur, sed affectus in therefore the money, but the heart of the
crimine est. Et quamquam nulla possessor which is in fault. And though
poena gravior sit quam there be no heavier punishment than to
successorum profutura compendiis be preserving with anxious fear what is
anxio timore servare, tamen to serve for the advantage of
quoniam avaritiae desideria successors, yet since the covetous
congerendi quadam voluptate desires are fed by a certain pleasure of
pascuntur, qui consolationem vitae amassing, they who have had their
praesentis habuerunt, consolation in the present life, have lost
remunerationem perpetuam an eternal reward. We may here
perdiderunt. Possumus tamen hic however understand by the rich man the
divitem intelligere populum Jewish people, or the heretics, or at
Iudaeorum, vel haereticos, vel least the Pharisees, who, rejoicing in an
certe Pharisaeos, qui ubertate abundance of words, and a kind of
verborum, et quodam ambitiosae hereditary pride of eloquence, have
facundiae patrimonio delectati, overstepped the simplicity of true faith,
simplicitatem verae fidei
supergressi, thesauros inutiles and gained to themselves useless
condiderunt. Sequitur vae vobis treasures.
qui saturati estis, quia esurietis.
Beda: Dives ille purpuratus BEDE; Woe to you that are full, for you
saturabatur, epulans quotidie shall be hungry. That rich man clothed in
splendide; sed dirum vae purple was full, feasting sumptuously
sustinebat esuriens, quando de every day, but endured in hunger that
Lazari, quem despexerat, digito dreadful “woe,” when from the finger of
guttam aquae quaerebat. Lazarus, whom he had despised, he
begged a drop of water.
Basilius: Quod autem necessaria BASIL; Now it is plain that the rule of
sit abstinentiae ratio, palam est ex abstinence is necessary, because the
eo quod apostolus eam inter Apostle mentions it among the fruits of
fructus spiritus enumeravit. the Spirit. For the subjection of the body
Subiectio enim corporis per nihil is by nothing so obtained as by
aliud sic obtinetur, sicut per abstinence, whereby, as it were a bridle,
abstinentiam; qua sicut quodam it becomes us to keep in check the
freno decet compescere iuventutis fervor of youth. Abstinence then is the
fervorem. Est igitur abstinentia putting to death of sin, the extirpation of
interemptio criminis, amotio passions, the beginning of the spiritual
passionum, vitae spiritualis initium, life, blunting in itself the sting of
obtundens in se illecebrarum temptations. But lest there should be
aculeum. Ne autem coincidentia any agreement with the enemies of God,
fiat cum inimicis Dei, decet accipi we must accept every thing as the
quodlibet cum exigit tempus, ad occasion requires, to show, that to the
ostendendum quod mundis omnia pure all things are pure, by coming
munda; procedendo quidem ad indeed to the necessaries of life, but
necessaria vitae, abstinendo abstaining altogether from those which
autem omnino ab his quae faciunt conduce to pleasure. But since it is not
ad voluptatem. Attamen nec possible that all should keep the same
eamdem horam sibi cunctos hours, or the same manner, or the same
sancire possibile, nec modum, nec proportion, still let there be one purpose,
mensuram. Sit autem communis never to wait to be filled, for fullness of
intentio non expectare stomach makes the body itself also unfit
repletionem; replere namque for its proper functions, sleepy, and
ventrem, ipsum quoque corpus inclined to what is hurtful.
inutile facit erga proprias
operationes, somnolentum, et ad
nocumenta dispositum.
Beda: Aliter. Si beati sunt illi qui BEDE; In another way. If those are
iustitiae semper esuriunt opera, happy who always hunger after the
infelices e contra aestimandi sunt works of righteousness, they on the
qui sibi in desideriis placentes, other hand are counted to be unhappy,
nullam veri boni famem patiuntur. who, pleasing themselves in their own
desires, suffer no hunger after the true
Sequitur vae vobis qui ridetis nunc, good. It follows, Woe to you who laugh,
quia lugebitis et flebitis. &c.
Basilius: Cum dominus ridentes BASIL; Whereas the Lord reproves

nunc arguat, palam est quod those who laugh now, it is plain that
numquam erit fideli tempus risus; there will never be a house of laughter
et praecipue in tanta multitudine to the faithful, especially since there is
eorum qui in peccato moriuntur, so great a multitude of those who die in
pro quibus oportet lugere. sin for whom we must mourn. Excessive
Superfluus autem risus est laughter is a sign of want of moderation,
immoderantiae signum, et effrenis and the motion of an unrestrained spirit;
animae motus; sed usque ad but ever to express the feelings of our
vultus iucunditatem exprimere heart with a pleasantness of
passionem animae non dedecet. countenance is not unseemly.
Chrysostomus: Dic autem mihi CHRYS. But tell me, why are you
cur concuteris et defluis qui debes distracting and wasting yourself away
assistere terribili iudicio, et ponere with pleasures, who must stand before
rationem de omnibus hic operatis? the awful judgment, and give account of
all things done here?
Beda: Quia vero ipsa peccati BEDE; But because flattery being the
nutrix adulatio, sicut oleum very nurse of sin, like oil to the flames, is
flammis, sic in culpa ardentibus wont to minister fuel to those who are on
solita est ministrare fomentum, fire with sin, he adds, Woe to you when
subdit vae cum benedixerint vobis all men shall speak well of you.
omnes homines.
Chrysostomus: Non autem CHRYS. What is said here is not

contrarium est quod hic dicitur ei opposed to what our Lord says
quod alibi dominus dicit: luceat lux elsewhere, Let your light shine before
vestra coram hominibus, ut scilicet men; that is, that we should be eager to
manifestemus bene agere ad do good for the glory of God, not our
gloriam Dei, non ad propriam. own. For vain-glory is a baneful thing,
Perniciosum enim quid est inanis and from hence springs iniquity, and
gloria: et inde sumit ortum iniquitas despair, and avarice, the mother of evil.
atque desperatio, et mater But if you seek to turn away from this,
malorum avaritia. Quod si viam ever raise your eyes to God, and be
quaeris divertendi ab hoc, dirigas content with that glory which is from
aspectum semper ad Deum, et Him. For if in all things we must choose
esto contentus ea quae apud eum the more learned for judges, how do you
est gloria: nam si in qualibet trust to the many the decision of virtue,
facultate doctiores eligere oportet and not rather to Him, who before all
in arbitros, quomodo virtutis others know it, and can give and reward
experimentum pluribus credis, non it, whose glory therefore if you desire,
autem illi qui prae omnibus eam avoid the praise of men. For no one
novit, et dare et coronare potest? more excites our admiration than he
A quo si gloriam cupis, vita laudem who rejects glory. And if we do this,
humanam: de nullo enim alio much more does the God of all. Be
magis consuevimus admirari quam mindful then, that the glory of men
de respuente gloriam. Quod si quickly fails, seeing in the course of time
nos, multo magis dominus it is past into oblivion. It follows, For so
omnium. Deinde illud consideres, did their fathers to the false prophets.
quod hominum gloria celeriter
deficit, quia per cursum temporis
oblivioni traditur. Sequitur
secundum haec enim faciebant
pseudoprophetis patres eorum.
Beda: Pseudoprophetae BEDE; By the false prophets are meant

significantur, eo quod ad those, who to gain the favor of the
captandum vulgi favorem futura multitude attempt to predict future
praeloqui conentur. Itaque events. The Lord on the mountain
dominus in monte beatitudines pronounces only the blessings of the
solummodo proborum, in campo good, but on the plain he describes also
vero etiam vae describit the “woe” of the wicked, because the yet
reproborum: quia rudes adhuc uninstructed hearers must first be
auditores necesse est terroribus brought by terrors to good works, but the
ad bona compelli, perfectos autem perfect need but be invited by rewards.
satis est praemiis invitari.
Ambrosius: Et attende quod AMBROSE; And mark, that Matthew by

Matthaeus, praemiis ad virtutem et rewards called the people to virtue and
fidem populos provocavit; hic faith, but Luke also frightened them from
autem etiam a criminibus atque their sins and iniquities by the
peccatis futurorum suppliciorum denunciation of future punishment.
denuntiatione deterruit.
Lectio 7
27 ἀλλὰ ὑμῖν λέγω 27. But I say to you which

τοῖς ἀκούουσιν, hear, Love your enemies, do
good to them which hate you,
ἀγαπᾶτε τοὺς 28. Bless them that curse
ἐχθροὺς ὑμῶν, καλῶς you, and pray for them which
ποιεῖτε τοῖς μισοῦσιν despitefully use you. 29. And
ὑμᾶς, 28 εὐλογεῖτε to him that smites you on the
one cheek offer also the
τοὺς καταρωμένους
other; and him that takes
ὑμᾶς, προσεύχεσθε away your cloak forbid not to
περὶ τῶν take your coat also. 30. Give
ἐπηρεαζόντων ὑμᾶς. to every man that asks of
29 τῷ τύπτοντί σε ἐπὶ you; and of him that takes
τὴν σιαγόνα πάρεχε away your goods ask them
καὶ τὴν ἄλλην, καὶ not again. 31. And as you
would that men should do to
ἀπὸ τοῦ αἴροντός σου you, do you also to them
τὸ ἱμάτιον καὶ τὸν likewise.
χιτῶνα μὴ κωλύσῃς.
30 παντὶ αἰτοῦντί σε
δίδου, καὶ ἀπὸ τοῦ
αἴροντος τὰ σὰ μὴ
ἀπαίτει. 31 καὶ καθὼς
θέλετε ἵνα ποιῶσιν
ὑμῖν οἱ ἄνθρωποι,
ποιεῖτε αὐτοῖς ὁμοίως.
Beda: Quia dixerat supra quid ab BEDE; Having spoken above of what
inimicis pati possent, nunc qualiter they might suffer from their enemies, He
cum eisdem inimicis agere now points out how they ought to
debeant ostendit, dicens sed vobis conduct themselves towards their
dico qui auditis. enemies’ saying, But I say to you who
hear.
Ambrosius: Non otiose AMBROSE; Having proceeded in the

plurimorum factorum caelestium enumeration of many heavenly actions,
enumeratione progressus ad hunc He not unwisely comes to this place last,
locum serius venit, ut populus that He might teach the people
divinis miraculis roboratus ultra confirmed by the divine miracles to
legis tramitem virtutum vestigiis march onward in the footsteps of virtue
progredi edoceretur. Denique inter beyond the path of the law. Lastly,
tria maxima, spem, fidem et among the three greatest, (hope, faith,
caritatem, maior est caritas, quae and charity,) the greatest is charity,
ordinatur cum dicitur diligite which is commanded in these words,
inimicos vestros. Love your enemies.
Basilius: Inimici quidem proprium BASIL; It is indeed the part of an enemy

est obesse et insidiari. Omnis to injure and be treacherous. Every one
igitur qui qualitercumque nocet then who does harm in any way to any
alicui, dicitur inimicus. one is called his enemy.
Cyrillus: Conveniens autem erat CYRIL; But this way of life was well
huiusmodi conversatio doctoribus adapted to the holy teachers who were
sanctis, qui praedicaturi erant about to preach throughout the earth the
ubique terrarum salutarem word of salvation, and if it had been their
sermonem; quos si contingeret will to take vengeance upon their
velle recipere de persequentibus persecutors, had failed to call them to
vindictam, omisissent eos ad the knowledge of salvation.
cognitionem veritatis vocare.
Chrysostomus in Matthaeum: CHRYS. But He says not, Do not hate,

Non autem dicit: ne odio habeas; but love; nor did He merely command to
sed: diligas; neque simpliciter love, but also to do good, as it follows,
mandavit diligere, sed etiam Do good to them which hate you.
benefacere; unde sequitur
benefacite his qui oderunt vos.
Basilius: Verum quia homo ex BASIL; But because man consists of

corpore consistit et anima, body and soul, to the soul indeed we
secundum animam quidem shall do this good, by reproving and
benefaciemus, huiusmodi admonishing such men, and leading
arguentes et commonentes eos, et them by the hand to conversion; but to
omnino ad conversionem the body, by profiting them in the
manuducentes; secundum corpus necessaries of life.
It follows, Bless them
autem benefacientes eis in that curse you.
necessariis victui. Sequitur
benedicite maledicentibus vobis. CHRYS For they who pierce their own
souls deserve tears and weeping, not
Qui enim percutiunt proprias curses. For nothing is more hateful than
animas, digni sunt lacrymis et a cursing heart, or more foul than a
fletibus, non maledictionibus. Nihil tongue which utters curses. O man, spit
enim detestabilius est anima not forth the poison of asps, nor be
maledica, nec immundius lingua turned into a beast. Your mouth was
quae maledictiones effert. Homo given you not to bite with, but to heal the
es; aspidum venena non evomas, wounds of others. But he commands us
nec vertaris in belluam. Est tibi to count our enemies in the ram: of our
datum os, non ut mordeas, sed ut friends, not only in a general way, but as
aliorum vulnera sanes. Inimicos our particular friends for whom we are
autem mandavit nobis annumerare accustomed to pray; as it follows, Pray
gradui amicorum, non for them which persecute you. But many
quorumcumque, sed on the contrary falling down, and striking
praecipuorum, pro quibus orare their faces upon the ground, and
solemus; unde sequitur orate pro stretching forth their hands, pray God
persequentibus vos. Plerique not for their sins, but against their
autem e contra procumbentes, et enemies, which is nothing else but
fronte super terram percutientes, piercing their own selves. When you
et manus expandentes, non pro pray to Him that He would hear you
suis criminibus orant Deum, sed cursing your enemies, who has
adversus inimicos; quod nihil aliud forbidden you to pray against your
est quam seipsum transfodere. enemies, how is it possible for you to be
Cum eum qui prohibuit contra heard, since you art calling Him to hear
inimicos orare, precaris ut te you by striking an enemy in the king’s
maledicentem inimicis exaudiat, presence, not with the hand indeed, but
quomodo possibile est audiri, with your words. What are you doing, O
quando provocas exauditurum, man? you stand to obtain pardon of your
verberando inimicum coram rege, sins, and you fill your mouth with
etsi non manibus, verbis tamen? bitterness. It is a time of forgiveness,
Quid facis, homo? Stas ut veniam prayer, and mourning, not of rage.
impetres peccatorum, et imples os
amaritudine. Mitigationum est
tempus, orationis et gemitus, non
furoris.
Beda: Sed merito movetur BEDE; But the question is fairly raised,
quaestio, quomodo in prophetis how it is that in the prophets are to be
inveniuntur multae imprecationes found many curses against their
adversus inimicos. Ubi videndum enemies. Upon which we must observe,
est, quia prophetae per that the prophets in the imprecations
imprecationem quid esset futurum they uttered foretold the future, and that
cecinerunt, non optantis voto, sed not with the feelings of one who wishes,
spiritu praevidentis. but in the spirit of one who foresees.
Cyrillus: Vetus autem lex CYRIL; Now the old law commanded us
mandabat non offendere alios; vel not to injure one another; or if we are
si prius fuerimus laesi, non ultra first injured, not to extend our wrath
proportiones laedentium iras beyond the measure of the injurer, but
protendere; sed perfectio legis in the fulfilling of the law is in Christ and in
Christo est, et in suis mandatis; His commands. Hence it follows, And to
unde sequitur et qui te percutit in him that smite you on the one cheek,
maxillam, praebe ei et alteram. offer also the other.
Chrysostomus in Matthaeum: CHRYS. For physicians also, when they

Nam et medici cum calce feriuntur are attacked by madmen, have then
ab insanis, tunc maxime most compassion on them, and exert
miserentur eis, et accingunt se ad themselves to restore them. Have you
eorum remedia. Tu quoque also a like consideration towards your
similem habeas coniecturam erga persecutors; for it is they who are under
persequentes: ipsi namque sunt the greatest infirmity. And let us not
qui praecipue infirmantur; nec cease until they have exhausted all their
prius desistamus quam totam bitterness, they will then overpower you
amaritudinem evomuerint; tunc with thanks, and God Himself will give
uberes gratias agent tibi, et ipse you a crown, because you have
Deus te coronabit, eo quod fratrem delivered your brother from the worst
tuum in pessima aegritudine disease.
liberasti.
Basilius: Fere autem cuncti contra BASIL; But we almost all of us offend
hoc mandatum procedimus; et against this command, and especially in
praesertim potentes vel principes, the powerful and rulers, not only if they
non solum si passi fuerint have suffered insult, but if respect is not
contumelias, sed et si praestita eis paid them, accounting all those their
non sit reverentia, adversarios enemies who treat them with less
reputantes quicumque eos minus consideration than they think they
reveriti sunt quam se reputaverunt deserve. But it is a great dishonor in a
dignos. Est autem magna infamia prince to be ready to take revenge. For
principis esse promptum ad how shall he teach another, to return to
vindictam: nam et qualiter alium no man evil for evil, if he is eager to
docebit nil mali pro malo retaliate on him who ho injures him.
rependere, qui nocenti retribuere
satagit?
Cyrillus: Vult autem dominus CYRIL; But the Lord would moreover
insuper esse contemptorem have us to be despisers of property. As it
rerum; unde sequitur et ab eo qui follows, And him that takes away your
aufert tibi vestimentum, etiam cloak, forbid not to take your coat also.
tunicam noli prohibere: haec est For this is the soul’s virtue, which is
enim virtus animae quae omnino altogether alien from feeling the pleasure
aversa est a passione cupiditatis of wealth. For it becomes him who is
divitiarum. Decet enim eum qui merciful even to forget his misfortunes,
pius est et oblivisci malorum, ut et that we may confer the same benefits
ea quibus caros amicos iuvamus, upon our persecutors, whereby we
persequentibus conferamus. assist our dear friends.
Chrysostomus in Matthaeum: CHRYS Now He said not, Bear humbly

Non autem dixit: fer humiliter the rule of your persecutor, but, Go on
iniuriantis impetum; sed: procedas wisely, and prepare yourself to suffer
per sapientiam, et ulterius te what he desires you to do; overcoming
disponas ad patiendum quae ille his insolence by your great prudence,
cupiat facere, superans that he may depart with shame at your
insolentiam eius ubertate excellent endurance.
But some one will
prudentiae, ut habito pudore in say, How can this be? When you have
excellenti patientia tua discedat. seen God made man, and suffering so
Sed dicet aliquis: quomodo potest many things for you, do you still ask and
hoc fieri? Cum videris Deum doubt how it is possible to pardon the
factum hominem, tot passum pro iniquities of your fellow servants? Who
te, adhuc quaeris et dubitas has suffered what your God has, when
quomodo possibile sit nequitiis He was bound, scourged, enduring to be
ignoscere conservorum? Quis tale spat upon, suffering death? Here it
passus est quale dominus tuus follows, But to every one who seeks,
dum ligaretur, flagellaretur, sputa give.
perferens, mortem patiens? Unde
sequitur omni autem petenti te
tribue.
Augustinus de Serm. Dom: Non AUG. He says not, To him that seeks
dicit: omnia petenti; sed ut id des give all things, but give what you justly
quod iuste et honeste potes, idest and honestly can, that is, what as far as
quod nec tibi, nec alteri noceat, man can know or believe, neither hurts
quantum sciri aut credi ab homine you, nor another: and if you have justly
potest; et cui iuste negaveris quod refused any one, the justice must be
petit, indicanda est iustitia; et declared to him, (so as not to send him
aliquando melius aliquid tribues, away empty,) sometimes you will confer
cum petentem iniusta correxeris. even a greater boon when you have
corrected him who seeks what he ought
not.
Chrysostomus: In hoc tamen CHRYS. Herein however we do not

peccamus non modicum, non lightly err, when not only we give not to
solum non dando petentibus, sed those who ho seek, but also blame
et eos increpando. Cur, inquis, non them? Why (you say) does he not work,
laborat? Cur otiosus alitur? Dic why is the idle man fed? Tell me, cost
mihi: et tu laborando possides? you then possess by labor? but still if
Sed et si laboras, ad hoc laboras you work, do you work for this, that you
ut vituperes alium? Propter unicum should blame another? For a single loaf
panem et tunicam appellas and coat cost you call a man covetous?
cupidum. Nihil tribuis? Nec You give nothing, make then no
convicieris. Cur nec tu misereris, reproaches. Why do you neither take
et volentibus dissuades? Si pity yourself, and dissuades those who
cunctis indifferenter erogaverimus, would? If we spend upon all indifferently,
semper miserebimur. Quia enim we shall always have compassion: for
Abraham cunctos recipiebat, because Abraham entertains all, he also
recepit et Angelos. Nam etsi entertains angels. For if a man is a
homicida sit et praedo, nonne tibi homicide and a robber, does he not,
dignus videtur panis habendi? Non think you, deserve to have bread? Let us
igitur simus severi aliorum not then be severe censors of others,
censores, ne nos quoque exquisite lest we too be strictly judged.
It follows,
iudicemur. Sequitur et qui aufert And of him that takes away your goods
quae tua sunt, ne repetas. ask them not again.
Chrysostomus: A Deo percipimus CHRYS. Every thing we have we receive

omnia; quod autem dicimus meum from God. But when we speak of “mine
et tuum, nuda tantum sunt verba: and shine,” they are only bare words.
si namque domum tuam asseris, For if you assert a house to be yours,
emisisti verbum carens you have uttered an expression which
subsistentia rei: nam et aer et wants the substance of reality. For both
solum et caementum creatoris the air, the soil, and the moisture, are the
sunt, tu etiam ipse qui domum Creator’s. You again are he who has
construxisti: sed et si tuus sit usus built the house; but although the use is
dubitatur, non solum propter shine, it is doubtful, not only because of
mortem, sed etiam propter rerum death, but also on account of the issues
eventus. Anima tua non possidetur of things. Your soul is not your own
a te, et quo pacto tuae possession, and will be reckoned to you
reputabuntur opes? Vult autem in like manner as all your goods. God
Deus tua fore quae tibi pro wishes those things to be yours which
fratribus credita sunt; fient autem are entrusted to you for your brethren,
tua, si pro aliis dispensaveris; si and they will be shine if you have
vero tibi affluenter expenderis, dispensed them for others. But if you
quae sunt tua iam facta sunt have spent richly upon yourself what
aliena. Sed propter nefandam things are yours, they are now become
opum cupidinem homines in curiis another’s. But through a wicked desire
conrixantur; contra quod Christus of wealth men strive together in a state
ait et qui aufert quae tua sunt, ne contrary to Christ’s words, And of him
repetas. that takes away your goods, ask them
not again.
Augustinus de Serm. Dom: AUG. He says this of garments, houses,

Quod de veste, domo, fundo, farms, beasts of burdens, and generally
iumento, et generaliter omni of all property. But a Christian ought not
pecunia dicit. Non autem to possess a slave as he does a horse
Christianum oportet sic possidere or money. If a slave is more honorably
servum quomodo equum aut governed by you than by him who
argentum. Servus si honestius a te desires to take him from you, I know not
regeretur quam ab illo qui eum tibi whether any one would dare to say, that
cupit auferre; nescio utrum he ought to be despised, as a garment.
quisquam dicere audeat eum
debere contemni.
Chrysostomus: Est autem nobis CHRYS. Now we have a natural law

insita lex naturalis, per quam implanted in us, by which we distinguish
dignoscimus quid sit virtus et between what is virtue, and what is vice.
vitium; unde sequitur et prout vultis Hence it follows, And as you would that
ut faciant vobis homines, et vos men should do to you, do you also to
facite illis similiter. Non ait: them. He does not say, Whatever you
quaecumque non vultis ut faciant, would not that men should do to you, do
nec vos faciatis: cum enim duae not you. For since there are two ways
sint viae quae ducunt ad virtutem, which lead to virtue, namely abstaining
scilicet abstinentia mali, et from evil, and doing good, he names
operatio boni, hanc ponit, per one, signifying by it the other also. And if
istam et illam significans. Et si indeed He had said, That you may be
quidem dixisset: ut sitis homines, men, love the beasts, the command
diligite bestias, esset mandatum would be a difficult one. But if they are
difficile; si vero homines diligere commanded to love men, which is a
iussit, ad quod naturalis monitio natural admonition, wherein lies the
est, quam difficultatem res difficulty, since even the wolves and
continet, quam leones et lupi lions observe it, whom a natural relation
servant, in quibus naturalis compels to love one another. It is
cognatio amicitiam cogit? manifest then that Christ has ordained
Ostenditur igitur quod Christus nothing surpassing our nature, but what
nihil statuit nostram transcendens He had long before implanted in our
naturam; sed quod dudum inseruit conscience, so that your own will is the
conscientiae nostrae, docet; ut law to you. And if you will have good
propria voluntas pro lege sit tibi; ut done to you, you must do good to
si vis bene tibi, bene facias alii; si others; if you will that another should
vis ut alius tui misereatur, proximi show mercy to you, you must show
miserearis. mercy to your neighbor.
Lectio 8
32 καὶ εἰ ἀγαπᾶτε τοὺς 32. For if you love them

ἀγαπῶντας ὑμᾶς, ποία which love you, what
thank have you? for
ὑμῖν χάρις ἐστίν; καὶ γὰρ οἱ sinners also love those
ἁμαρτωλοὶ τοὺς that love them. 33. And
ἀγαπῶντας αὐτοὺς if you do good to them
ἀγαπῶσιν. 33 καὶ [γὰρ] ἐὰν which do good to you,
what thank have you?
ἀγαθοποιῆτε τοὺς
for sinners also do even
ἀγαθοποιοῦντας ὑμᾶς, the same. 34. And if
ποία ὑμῖν χάρις ἐστίν; καὶ you lend to them of
οἱ ἁμαρτωλοὶ τὸ αὐτὸ whom you hope to
ποιοῦσιν. 34 καὶ ἐὰν receive, what thank
have you? for sinners
δανίσητε παρ' ὧν ἐλπίζετε also lend to sinners, to
λαβεῖν, ποία ὑμῖν χάρις receive as much again.
[ἐστίν]; καὶ ἁμαρτωλοὶ 35. But love you your
ἁμαρτωλοῖς δανίζουσιν ἵνα enemies, and do good,
and lend, hoping for
ἀπολάβωσιν τὰ ἴσα. 35
nothing again; and your
πλὴν ἀγαπᾶτε τοὺς reward shall be great,
ἐχθροὺς ὑμῶν καὶ and you shall be the
ἀγαθοποιεῖτε καὶ δανίζετε children of the Highest:
μηδὲν ἀπελπίζοντες: καὶ for he is kind to the
unthankful and to the
ἔσται ὁ μισθὸς ὑμῶν evil. 36. Be you
πολύς, καὶ ἔσεσθε υἱοὶ therefore merciful, as
ὑψίστου, ὅτι αὐτὸς χρηστός your Father also is
ἐστιν ἐπὶ τοὺς ἀχαρίστους merciful.
καὶ πονηρούς. 36 γίνεσθε
οἰκτίρμονες καθὼς [καὶ] ὁ
πατὴρ ὑμῶν οἰκτίρμων
ἐστίν.
Chrysostomus: Dixerat dominus CHRYS. The Lord had said that we

diligendos esse inimicos. Ne autem must love our enemies, but that
putares hyperbolice esse dictum, you might not think this an
aestimans solum ad terrorem eis dici, exaggerated expression, regarding
adicit rationem, dicens et si diligitis eos it solely as spoken to alarm them,
qui vos diligunt, quae vobis est gratia? he adds the reason, saying, For if
Plures quidem causae sunt quae you love them which love you, what
dilectiones constituunt; dilectio vero thank have you? There are indeed
spiritualis universas praecellit; nihil enim several causes which produce
terrenum eam parit; non utilitas, non love; but spiritual love exceeds
beneficium, non natura, non tempus, them all. For nothing earthly
sed de caelo descendit. Quid autem engenders it, neither gain, nor
miraris si non indiget beneficio ut kindness, nor nature, nor time, but
consistat, quando nec ex casu malorum it descends from heaven. But why
pervertitur? Pater quidem passus wonder that it needs not kindness
iniurias, rumpit foedus amoris; coniux to excite it, when it is not even
post iurgia virum relinquit; filius si overcome of malice? A father
longaevum videat patrem, gravatur: at indeed suffering wrong bursts the
Paulus ibat ad lapidantes, benefacturus bands of love. A wife after a quarrel
eis; Moyses lapidatur a Iudaeis, et orat leaves her husband A son, if he
pro eis. Veneremur itaque spirituales sees his father come to a great
amicitias, quia sunt insolubiles. Unde age, is troubled. But Paul went to
arguens volentes pigrescere, subdit, those who stoned him to do them
nam et peccatores diligentes se diligunt; good. Moses is stoned by the
quasi dicat: quia volo vos his amplius Jews, and prays for them. Let us
aliquid possidere, non moneo solum then reverence spiritual love, for it
amicos diligere, sed etiam inimicos. is indissoluble. Reproving therefore
Benefacientibus etiam benefacere those who were inclined to wax
commune est omnibus. Ostendit autem cold, he adds, For sinners even
se parum plus petere quam sit moris love those which love them. As if
peccatorum, qui benefaciunt amicis; he said, Because I wish you to
unde sequitur et si benefacitis his qui possess more than these, I do not
vobis benefaciunt, quae vobis est advise you only to love your
gratia? Siquidem et peccatores hoc friends, but also your enemies. It is
faciunt. common to all to do good to those
who do good to them. But he
shows that he seeks something
more than is the custom of sinners,
who do good to their friends.
Hence it follows, And if you do
good to those who do good to you,
what thank have you?
Beda: Non solum autem dilectionem vel BEDE; But he not only condemns
beneficium peccatorum, quasi as unprofitable the love and
infructuosa redarguit, sed etiam kindness of sinners, but also the
mutuum; unde sequitur et si mutuum lending. As it follows, And if you
dederitis his a quibus speratis recipere, lend to those from whom you hope
quae gratia est vobis? Nam et to receive, what thank have you?
peccatores peccatoribus fenerantur, for sinners also lend to sinners, to
idest mutuantur, ut recipiant aequalia. receive as much again.
Ambrosius: In tres autem partes AMBROSE; Now philosophy
philosophia sibi videtur divisisse seems to divide justice into three
iustitiam: unam in Deum, quae pietas parts; one towards God, which is
vocatur; alteram in parentes vel called piety; another towards our
reliquum genus humanum; tertiam in parents, or the rest of mankind; a
mortuos, ut his exequiarum iura third to the dead, that the proper
solvantur. At dominus, legis oraculum rites may be performed. But the
ac prophetiae fastigium supergressus, Lord Jesus passing beyond the
in eos quoque qui laeserunt, pietatis oracle of the law, and the heights of
correxit officium, cum subdit prophecy, extended the duties of
verumtamen diligite inimicos vestros. piety to those also who have
injured us, adding, But love your
enemies.
Chrysostomus in Genesim: In quo CHRYS. Whereby you will confer

plus tibi quam illi conferes: ille enim more upon yourself than him. For
diligitur a conservo, tu vero efficieris he is beloved by a fellow servant,
similis Deo. Est autem maximae virtutis but you are made like to God. But it
quando nocere volentes beneficiis is a mark of the greatest virtue
complectimur; unde subditur et when we embrace with kindness
benefacite. Sicut enim fornacem those who wish to do us harm.
succensam aqua proiecta extinguit, sic Hence it follows, And do good. For
iram ratio cum lenitate: quod enim est as water, when cast upon a lighted
aqua igni, hoc est irae humilitas et furnace, extinguishes it, so also
mansuetudo. Et sicut non extinguitur reason joined with gentleness. But
ignis per ignem, sic nec ira per iram what water is to fire, such is
mitigatur. lowliness and meekness to wrath;
and as fire is not extinguished by
fire, so neither is anger soothed by
anger.
Gregorius Nyssenus: Debet autem GREG NYSS. But man ought to

homo vitare damnosam sollicitudinem, shun that baneful anxiety with
ne quaerat ab inope divitiarum which he seeks from the poor man
augmenta, aeris et auri metallorum increase of his money and gold,
sterilium exigens fructum; unde subdit exacting a profit of barren metals.
et mutuum date, nihil inde sperantes. Hence he adds, And lend, hoping
Malignam fenorum excogitationem si for nothing again; &c. If a man
quis appellet furtum et homicidium, non should call the harsh calculation of
peccabit: nam quid refert suffosso interest, theft, or homicide, he will
pariete quemquam erepta possidere, ac not err. For what is the difference,
fenorum necessitate possidere illicita? whether a man by digging under a
wall become possessed of
property, or possess it unlawfully
by the compulsory rate of interest?
Basilius: Talis autem avaritiae species, BASIL; Now this mode of avarice
Graece tocos idest partus, Latine fenus, is rightly called in the Greek, from
quasi fetus propter mali fecunditatem, ut producing, because of the
arbitror, appellatur. Aut fortasse partus fruitfulness of the evil. Animals in
dicitur propter partus dolores, quos course of time grow up and
animis eorum qui mutuo ad usuram produce, but interest as soon as it
acceperunt, inducere solet. Animalia is born begins to bring forth.
temporis progressu nascuntur, Animals which bring forth most
adolescunt et pariunt; at fenus statim rapidly cease soonest from
cum oritur parere incipit. Animalia quae breeding, but the money of the
citius pariunt, citius parere cessant: sed avaricious goes on increasing with
avarorum pecunia simul cum omni time. Animals when they transfer
tempore adaugetur. Animalia ubi their bringing forth to their own
pariendi vim ad sobolem suam young, themselves cease to breed,
transtulerunt, ipsa parere cessant; at but the money of the covetous both
feneratorum pecuniae et novas pariunt, produces an increase, and renews
et veteres renovant. Nullus itaque the capital. Touch not then the
mortiferam hanc bestiam attendet. Sed destructive monster. For what
magna, inquis, o pauper, necessitas, et advantage that the poverty of today
utilitas est ut mutuum sumam. Et is escaped, if it falls upon us
quaenam haec est utilitas? Rursum repeatedly, and is increased?
veniet tibi paupertas, et eadem cum Reflect then how can you restore
accessione necessitas. Meditare iam yourself? Whence shall your
unde restituas. Unde tibi pecuniae money be so multiplied as that it
intantum multiplicabuntur ut et sufficiant will partly relieve your want, partly
ad usus necessitatem, et ad refresh your capital, , and besides
restitutionem? Verum ais: quomodo bring forth interest? But you say,
igitur me enutriam nisi fenus accipiam? How shall I get my living? I answer,
Mille sunt victus parandi solertiae. work, serve, last of all, beg; any
Manus habes, labora, servi, tandem thing is more tolerable than
mendica: omnia tibi tolerabiliora sunt borrowing upon interest. But you
quam pecuniam ad usuram sumere. say, what is that lending to which
Ceterum dives ait: quale illud est the hope of repayment is not
mutuum cui nulla retributionis spes attached? Consider the excellence
adiuncta est? Considera vim dicti, et of the words, and you wilt admire
legislatoris admiraberis humanitatem. the mercifulness of the author.
Cum pauperi dare voles propter When you are about to give to a
dominum, idem et donum est et poor man from regard to divine
mutuum: donum quidem, quia non charity, it is both a lending and a
speras receptionem; mutuum vero, gift; a gift indeed, because no
propter domini magnificentiam, qui return is hoped for; lending,
paucis per pauperem acceptis, magna because of the beneficence of
pro ipsis reddet; unde sequitur et erit God, who restores it in its turn.
merces vestra multa. Non vis Hence it follows, And great shall be
universorum dominum obnoxium tibi ipsi your reward. Do you not wish the
habere ad persolvendum? Aut si quis in Almighty to be bound to restore to
urbe dives promittat se tibi pro alio you? Or, should He make some
exsoluturum, fideiussionem ipsius rich citizen your security, do you
accipies, Deum autem pro pauperibus accept him, but reject God standing
persolutorem non admittes? as security for the poor?
Chrysostomus: Attende mutui naturam CHRYS. Observe the wonderful
mirabilem: alius recipit, et alius obligat nature of lending, one receives and
se pro debitis, centuplum in praesenti another binds himself for his debts,
reddens, in futuro vero vitam aeternam. giving a hundred fold at the present
time, and in the future eternal life.
Ambrosius: Quanta misericordiae AMBROSE; How great the reward

merces qui filiis divinae misericordiae of mercy which is received into the
asciscitur? Sequitur enim et eritis filii privilege of divine adoption! For it
altissimi. Sequere igitur misericordiam, follows, And you shall be the sons
ut merearis gratiam. Late patet of the Highest. Follow then mercy,
benignitas Dei: super ingratos pluit, that you may obtain grace. Widely
malis fecunda non negat terra spread is the mercy of God; He
proventus. Sequitur quia ipse benignus pours His rain upon the unthankful,
est super ingratos et malos. the fruitful earth refuses not its
increase to the evil. Hence it
follows, For he is kind to the
unthankful, and to the evil.
Beda: Vel temporalia bona largiendo, BEDE; Either by giving them

vel caelestia dona singulari gratia temporal gifts, or by inspiring His
inspirando. heavenly gifts with a wonderful
grace.
Cyrillus: Magnum est ergo praeconium CYRIL; Great then is the praise of
pietatis: reddit enim haec virtus nos Deo mercy. For this virtue makes us like
conformes, et quasi quaedam signa to God, and imprints upon our
sublimis naturae nostris imprimit souls certain signs as it were of a
animabus; unde sequitur estote ergo heavenly nature. Hence it follows,
misericordes sicut et pater vester Be you then merciful, as your
misericors est. heavenly Father also is merciful.
AthanasiusUt scilicet aspicientes ATHAN; That is to say, that we

beneficia eius, bona quae facimus, non beholding His mercies, what good
hominum, sed eius intuitu faciamus; things we do should do them not
quatenus a Deo, non ab hominibus with regard to men, but to Him, that
praemia consequamur. we may obtain our rewards from
God, not from men.
Lectio 9
37 καὶ μὴ κρίνετε, 37. Judge not, and you shall

καὶ οὐ μὴ κριθῆτε: not be judged: condemn not,
and you shall not be
καὶ μὴ
καταδικάζετε, καὶ condemned: forgive, and you
οὐ μὴ shall be forgiven: 38. Give, and
it shall be given to you: good
καταδικασθῆτε. measure, pressed down, and
ἀπολύετε, καὶ shaken together, and running
ἀπολυθήσεσθε: 38 over, shall men give into your
δίδοτε, καὶ bosom. For with the same
measure that you mete withal it
δοθήσεται ὑμῖν:
shall be measured to you
μέτρον καλὸν again.
πεπιεσμένον
σεσαλευμένον
ὑπερεκχυννόμενον
δώσουσιν εἰς τὸν
κόλπον ὑμῶν: ᾧ γὰρ
μέτρῳ μετρεῖτε
ἀντιμετρηθήσεται
ὑμῖν.
Ambrosius: Addidit dominus AMBROSE; The Lord added, that we must

non temere iudicandum, ne tui not readily judge others, lest when
conscius ipse delicti in alterum conscious of guilt yourself, you should be
cogaris ferre sententiam: unde compelled to pass sentence upon another.
dicit nolite iudicare.
Chrysostomus in Matthaeum: CHRYS. Judge not your superior, that is,

Non iudices praecedentes te, you a disciple must not judge your master;
idest qui discipulus es nor a sinner the innocent. You must not
magistrum, peccator blame them, but advise and correct with
innocentem; quos non oportet love; neither must we pass judgment in
increpare, sed monere, et doubtful and indifferent matters, which
caritative corrigere: nec etiam bear no resemblance to sin, or which are
iudicandum est in incertis et not serious or forbidden.
qualibuscumque, quae nec
similitudinem habent peccati, aut
quae non sunt gravia, sive
prohibita.
Cyrillus: Sedat ergo hic CYRIL; He here expresses that worst

pessimam passionem nostrarum inclination of our thoughts or hearts, which
conscientiarum, contemptus is the first beginning and origin of a proud
principium: quamvis enim deceat disdain. For although it becomes men to
aliquos se circumspicere, et look into themselves and walk after God,
secundum Deum conversari; this they do not, but look into the things of
hoc non faciunt, sed examinant others, and while they forget their own
aliena. Et si videant aliquos passions, behold the infirmities of some,
infirmari, tamquam propriarum and make them a subject of reproach.
passionum obliti, faciunt hoc
detractionis materiam.
Chrysostomus: Nec facile CHRYS. You will not easily find any one,
reperies quemquam neque whether a father of a family or an
patremfamilias, neque inhabitant of the cloister, free from this
claustralem expertem huius error. But these are the wiles of the
erroris. Sunt autem et hae tempter. For he who severely sifts the fault
diabolicae tentationis insidiae: of others, will never obtain acquittal for his
nam qui severe discutit aliena, own. Hence it follows And you shall not be
nunquam propriorum reatuum judged. For as the merciful and meek man
merebitur veniam; unde sequitur dispels the rage of sinners, so the harsh
et non iudicabimini; sicut enim and cruel adds to his own crimes.
pius et mitis reprimit peccatorum
timorem; sic severus et dirus
adjicit criminibus propriis.
Gregorius Nyssenus: Non GREG NYSS. Be not then rash to judge

igitur cum acrimonia praecipitetis harshly of your servants, lest you suffer the
in servos sententiam, ne similia like. For passing judgment calls down a
patiamini: vocat enim iudicium heavier condemnation; as it follows,
asperiorem damnationem; unde Condemn not, and you shall not be
sequitur nolite condemnare, et condemned. For he does not forbid
non condemnabimini: non enim judgment with pardon.
iudicium cum venia prohibet.
Beda: Brevi autem sententia BEDE; Now in a short sentence he

cuncta quae de conversando concisely sums up all that he had enjoined
cum inimicis mandaverat, with respect to our conduct towards our
comprehendendo concludit, enemies, saying, Forgive, and you shall be
dicens dimittite et dimittetur forgiven, wherein he bids us forgive
vobis, date et dabitur vobis: ubi injuries, and show kindness, and our sins
dimittere nos iniurias et dare shall be forgiven us, and we shall receive
beneficia iubet, ut et nobis eternal life.
peccata dimittantur, et vita detur
aeterna.
Cyrillus: Quod autem ampliori CYRIL; But that we shall receive more
manu recompensationem abundant recompense from God, who
accipiemus a Deo, qui largiflue gives bountifully to those who love him, he
donat diligentibus eum, ostendit explains as follows, Good measure,
subdens mensuram bonam, et pressed down, and shaken together, and
confertam, et coagitatam et
supereffluentem dabunt in sinum running over, shall they give into your
vestrum. bosom.
Theophylactus: Quasi dicat: THEOPHYL. As if he says, As when you

sicut si farinam sine parcitate wish to measure meal without sparing, you
mensurare velles, conferres press it down, shake it together, and let it
eam, coagitares et pour over abundantly; so the Lord will give
supereffunderes abunde; sic a large and overflowing measure into your
dominus mensuram magnam et bosom.
supereffluentem dabit in sinum
vestrum.
Augustinus de quaest. Evang: AUG. But he says, shall they give,

Dicit autem dabunt, quia per because through the merits of those to
illorum merita quibus vel calicem whom they have given even a cup of cold
aquae frigidae in nomine water in the name of a disciple, shall they
discipuli dederunt, mercedem be thought worthy to receive a heavenly
caelestem recipere merebuntur. reward. It follows, For with the same
Sequitur eadem quippe mensura measure that you mete withal it shall be
qua mensi fueritis, remetietur measured to you again.
vobis.
Basilius: Qua enim mensura BASIL; For according to the same

unusquisque vestrum mensurat measure with which each one of you
in bene operando aut peccando, metes, that is, in doing good works or
eadem vel praemia vel poenas sinning, will he receive reward or
feret. punishment.
Theophylactus: Interrogabit THEOPHYL. But some one will put the

autem fortassis aliquis subtilius: subtle question, “If the return is made over
si enim supereffluenter redditur, abundantly, how is it the same measure?”
quo modo eadem est mensura? to which we answer, that He said not, “In
Ad quod dicimus, quod non dixit: just as great a measure shall it be
in tanta mensura remetietur measured to you again, but in the same
vobis, sed in eadem. Qui enim measure.” “For he who has shown mercy,
benefecit, bene fiet ei: quod est shall have mercy shown to him, and this is
remetiri eadem mensura. Sed measuring again with the same measure;
supereffluentem mensuram dicit, but our Lord spoke of the measure running
quia millies benefiet ei: sic et in over, because to such a one He will show
iudicando: qui enim iudicat et mercy a thousand times. So also in
deinde iudicatur, accipit eamdem judging; for he that judges and afterwards
mensuram; secundum vero is judged receives the same measure. But
quod ad plus diiudicabitur, quia as far as he was judged the more severely
sibi similem iudicavit, secundum that he judged one like to himself, was the
hoc supereffluens est mensura. measure running over.
Cyrillus: Hoc autem solvit CYRIL; But the Apostle explains this when
apostolus dicens: qui parce he says, He who sows sparingly, (that is,
seminat, hoc est modice et scantily, and with a niggardly hand,) shall
manu tenaci, parce et metet, hoc also reap sparingly, (that is, not
est non copiose; et qui seminat abundantly,) and he who sows blessings,
in benedictionibus, in shall reap also blessings, that is,
benedictionibus et metet, hoc bountifully. But if a man has not, and
est, copiose. Si quis autem non performs not, he is not guilty. For a man is
habet, si non faciat, non accepted in that which he has, not in that
delinquit: in eo enim quod habet which he has not.
acceptatur, non in eo quo caret.
Lectio 10
39 εἶπεν δὲ καὶ 39. And he spoke a

παραβολὴν αὐτοῖς: μήτι parable to them, Can the
blind lead the blind? shall
δύναται τυφλὸς τυφλὸν they not both fall into the
ὁδηγεῖν; οὐχὶ ἀμφότεροι ditch? 40. The disciple is
εἰς βόθυνον ἐμπεσοῦνται; not above his master: but
40 οὐκ ἔστιν μαθητὴς every one that is perfect
shall be as his master. 41.
ὑπὲρ τὸν διδάσκαλον,
And why behold you the
κατηρτισμένος δὲ πᾶς mote that is in your
ἔσται ὡς ὁ διδάσκαλος brother’s eye, but
αὐτοῦ. 41 τί δὲ βλέπεις τὸ perceives not the beam
κάρφος τὸ ἐν τῷ that is in your own eye?
42. Either how can you
ὀφθαλμῷ τοῦ ἀδελφοῦ say to your brother,
σου, τὴν δὲ δοκὸν τὴν ἐν Brother, let me pull out
τῷ ἰδίῳ ὀφθαλμῷ οὐ the mote that is in your
κατανοεῖς; 42 πῶς eye, when you yourself
behold not the beam that
δύνασαι λέγειν τῷ
is in your own eye? You
ἀδελφῷ σου, ἀδελφέ, hypocrite, cast out first
ἄφες ἐκβάλω τὸ κάρφος the beam out of your own
τὸ ἐν τῷ ὀφθαλμῷ σου, eye, and then shall you
αὐτὸς τὴν ἐν τῷ see clearly to pull out the
mote that is in your
ὀφθαλμῷ σοῦ δοκὸν οὐ brother’s eye.
βλέπων; ὑποκριτά,
ἔκβαλε πρῶτον τὴν
δοκὸν ἐκ τοῦ ὀφθαλμοῦ
σοῦ, καὶ τότε διαβλέψεις
τὸ κάρφος τὸ ἐν τῷ
ὀφθαλμῷ τοῦ ἀδελφοῦ
σου ἐκβαλεῖν.
Cyrillus: Addidit dominus praedictis CYRIL; The Lord added to what had
parabolam valde necessariam; unde gone before a very necessary
dicitur dicebat autem illis et parable, as it is said, And he spoke a
similitudinem. Erant enim eius parable to them, for His disciples
discipuli futuri mundi doctores; unde were the future teachers of the world,
decebat eos scire viam conversationis and it therefore became them to
honestae, quasi illustratam mentem know the way of a virtuous life,
habentes divino fulgore ne caeci having their minds illuminated as it
caecos ducerent; et ideo subdit were by a divine brightness, that they
numquid potest caecus caecum should not be blind leaders of the
ducere? Nonne ambo in foveam blind. And then he adds, Can the
cadunt? Et si contingat aliquos hoc blind lead the blind? But if any should
attingere ut aequalem virtutem chance to attain to an equal degree
docentium virtuti possideant, sistant in of virtue with their teachers, let them
mensura docentium, et illorum stand in the measure of their
sequantur vestigia; unde sequitur non teachers, and follow their footsteps.
est discipulus supra magistrum; Hence it follows, The disciple is not
perfectus autem omnis erit, scilicet above his master. Hence also Paul
discipulus, si sit sicut magister eius; says, Be you also followers of me, as
unde et Paulus dicit: imitatores mei I am of Christ. Since Christ therefore
estote, sicut et ego Christi. Christo judged not, why judge you? for He
ergo non iudicante, cur tu iudicas? came not to judge the world, but to
Neque enim venit iudicare mundum, show mercy.
sed misereri.
Theophylactus: Vel aliter. Si tu alium THEOPHYL. Or else, If you judge

iudicas, et ipse in eisdem peccas, another, and in the very same way
nonne assimilaris caeco caecum sin yourself, are not you like to the
ducenti? Quomodo enim ille a te blind leading the blind? For how can
ducetur ad bonum, cum et tu pecces? you lead him to good when you also
Non est enim discipulus supra yourself commit sin? For the disciple
magistrum. Si igitur tu peccas, qui te is not above his master. If therefore
magistrum et ductorem putas, ubi erit you sin, who think yourself a master
qui a te disciplinatur et ducitur? and guide, where will he be who is
Perfectus enim erit discipulus, si sit taught and led by you? For he will be
sicut magister eius. the perfect disciple who is as his
master.
Beda: Vel sensus huius sententiae BEDE; Or the sense of this sentence
pendet ex superioribus, ubi danda depends upon the former, in which
eleemosyna et iniuria dimittenda we are enjoined to give alms, and
praecipitur. Si te, inquit, ira contra forgive injuries. If, says He, anger
violentum, et contra petentem avaritia has blinded you against the violent,
caecaverit, numquid tu mente vitiata and avarice against the grasping,
vitium eius curare poteris? Si etiam how can you with your corrupt heart
magister Christus, qui quasi Deus cure his corruption? If even your
potuit suas ulcisci iniurias, maluit Master Christ, who as God might
persecutores patiendo reddere revenge His injuries, chose rather by
mitiores, eamdem necesse est quod patience to render His persecutors
discipuli, qui puri homines sunt, more merciful, it is surely binding on
regulam perfectionis sequantur. His disciples, who are but men, to
follow the same rule of perfection.
Augustinus de quaest. Evang: Vel AUG. Or, He has added the words,
quod dicit numquid potest caecus Can the blind, lead the blind, in order
caecum ducere? Ideo subiunxit, ut that they , might not expect to receive
non sperarent a Levitis se accepturos from the Levites that measure of
mensuram illam de qua dixit dabunt in which He says, They shall give into
sinum vestrum, quoniam decimas your bosom, because they gave
dabant eis quos caecos dixit, quia tithes to them. And these He calls
Evangelium non tenerent; ut illam blind, because they received not the
remunerationem per discipulos domini Gospel, that the people might the
potius plebs inciperet iam sperare; rather now begin to hope for that
quos imitatores suos volens reward through the disciples of the
ostendere, addit non est discipulus Lord, whom wishing to point out as
supra magistrum. His imitators, He added, The disciple
is not above his master.
Theophylactus: Inducit autem THEOPHYL. But the Lord introduces

dominus et aliam parabolam de another parable taken from the same
eodem, subdens quid autem vides figure, as follows, but why see you
festucam, idest modicum criminis, in the mote (that is, the slight fault)
oculo fratris tui, trabem autem quae in which is in your brother’s eye, but the
oculo tuo est, idest peccatum tuum beam which is in your own eye (that
maximum, non consideras? is, your great sin) you regard not?
Beda: Hoc autem ad superiorem BEDE; Now this has reference to the
sensum respicit, ubi caecum a caeco previous parable, in which He
duci, idest peccantem a peccatore forewarned them that the blind
castigari non posse praemonuit; unde cannot be led by the blind, that is, the
dicitur aut quomodo potes dicere fratri sinner corrected by the sinner. Hence
tuo: frater, sine eiciam festucam de it is said, Or, how can you say to your
oculo tuo, ipse in oculo tuo trabem brother, Brother let me cast out the
non videns? mote that is in your eye, if you see
not the beam that is in your own eye?
Cyrillus: Quasi dicat: qui gravibus CYRIL; As if He said, How can he

obnoxius est peccatis, quae trabem who is guilty of grievous sins, (which
vocat, qualiter damnat eum qui pauca He calls the beam,) condemn him
vel quandoque nil mali commisit? Hoc who has sinned only slightly, or even
enim festuca significat.
in some cases not at all? For this the
mote signifies.
Theophylactus: Convenit autem hoc THEOPHYL. But these words are

omnibus, et maxime doctoribus, qui applicable to all, and especially to
subditorum cum minima peccata teachers, who while they punish the
puniant, propria impunita relinquunt. least sins of those who are put under
Propter hoc eos dominus hypocritas them, leave their own unpunished.
vocat, qui ex hoc aliorum peccata Wherefore the Lord calls them
iudicant ut iusti videantur; unde hypocrites, because to this end judge
sequitur hypocrita, eice primum they the sins of others, that they
trabem de oculo tuo, et tunc themselves might seem just. Hence it
perspicies ut educas festucam de follows, You hypocrite, first cast the
oculo fratris tui. beam out of your own eye, &c.
Cyrillus: Videlicet teipsum primum CYRIL; That is to say, first show

mundum ostendas a magnis peccatis; yourself clean from great sins, and
consequenter consules proximo then afterwards shall you give
modica committenti. counsel to your neighbor, who is
guilty only of slight sins.
Basilius: Videtur enim revera cognitio BASIL; In truth, self knowledge

sui ipsius gravissimum omnium: seems the most important of all. For
neque enim solus oculus exteriora not only the eye, looking at outward
videns super se visu non utitur; sed et things, fails to exercise its sight upon
ipse noster intellectus, cum alienum itself, but our understanding also,
velociter coniectat peccatum, lentus though very quick in apprehending
est erga propriorum perceptionem the sin of another, is slow to perceive
defectuum. its own defects.
Lectio 11
43 οὐ γάρ ἐστιν 43. For a good tree brings

δένδρον καλὸν ποιοῦν not forth corrupt fruit; neither
does a corrupt tree bring
καρπὸν σαπρόν, οὐδὲ forth good fruit. 44. For
πάλιν δένδρον σαπρὸν every tree is known by his
ποιοῦν καρπὸν καλόν. own fruit. For of thorns men
44 ἕκαστον γὰρ do not gather figs, nor of a
bramble bush gather they
δένδρον ἐκ τοῦ ἰδίου
grapes. 45. A good man out
καρποῦ γινώσκεται: οὐ of the good treasure of his
γὰρ ἐξ ἀκανθῶν heart brings forth that which
συλλέγουσιν σῦκα, is good; and an evil man out
οὐδὲ ἐκ βάτου of the evil treasure of his
heart brings forth that which
σταφυλὴν τρυγῶσιν. is evil: for of the abundance
45 ὁ ἀγαθὸς ἄνθρωπος of the heart his mouth
speaks.
ἐκ τοῦ ἀγαθοῦ
θησαυροῦ τῆς καρδίας
προφέρει τὸ ἀγαθόν,
καὶ ὁ πονηρὸς ἐκ τοῦ
πονηροῦ προφέρει τὸ
πονηρόν: ἐκ γὰρ
περισσεύματος
καρδίας λαλεῖ τὸ
στόμα αὐτοῦ. 46 τί δέ
με καλεῖτε, κύριε
κύριε, καὶ οὐ ποιεῖτε ἃ
λέγω;
Beda: Contra hypocritam quae BEDE; Our Lord continues the words
coeperat dominus exequitur dicens which He had begun against the
non est enim arbor bona quae facit hypocrites, saying, For a good tree
fructus malos, neque arbor mala brings not forth corrupt fruit; i.e. as if He
faciens fructum bonum: quasi dicat: says, If you would have a true and
si veram et non fictam vis habere unfeigned righteousness, what you set
iustitiam, quae verbis ostentas, forth in words make up also in works,
etiam facto compensa: quia etsi se for the hypocrite though he pretends to
bonum fingat hypocrita, non est be good is not good, who does evil
bonus qui facit opera mala; et si works; and the innocent though he be
reprehendat insontem, non ideo blamed, is not therefore evil, who does
malus est qui facit opera bona. good works.
Titus: Hoc autem audiens, non TITUS BOST. But take not these words
sumas inde tibi favorem inertiae: to thyself as an encouragement to
naturaliter enim arbor movetur, tu idleness, for the tree is moved
vero libero arbitrio fungeris; et conformably to its nature but you have
omnis arbor sterilis ad aliquid the exercise of free will; and every
ordinata est, tu vero factus es ad barren tree has been ordained for some
opera virtutum. good, but you were created to the good
work of virtue.
Isidorus abbas: Non ergo ISIDORE PELEUS; He does not then

poenitentiam, sed pertinaciam mali exclude repentance, but a continuance
excludit: cum enim mala sit, non in evil, which as long as it is evil cannot
potest fructus bonos producere; in bring forth good fruit, but being
virtutem vero conversa fructificat. converted to virtue, will yield
Quod autem est arboribus natura, abundance. But what nature is to the
hoc est nobis affectio. Etsi ergo tree, our affections are to us. If then a
arbor mala non potest fructum corrupt tree cannot bring forth good
bonum producere, poterit tamen. fruit, how shall a corrupt heart?
Chrysostomus in Matthaeum: CHRYS. But although the fruit is caused

Quamvis autem fructus causetur ex by the tree, yet, it brings to us the
arbore, facit tamen notitiam arboris, knowledge of the tree, because the
eo quod arboris distinctio per distinctive nature of the tree is made
fructum apparet; unde sequitur evident by the fruit, as it follows, For
unaquaeque enim arbor de fructu every tree is know by its fruit.
suo cognoscitur.
Cyrillus: Sed et vita morum CYRIL; Each man’s life also will be a
uniuscuiusque erit significativa: criterion of his character. For not by
neque enim extrinsecis ornamentis extrinsic ornaments and pretended
et fictis humilitatibus, vere felicitatis humility is the beauty of true happiness
apprehenditur decor, sed et ex his discovered, but by those things which a
quae aliquis operatur: cuius rei man does; of which he gives an
exemplum ponens subdit neque illustration, adding, For of thorns men
enim de spinis colligunt ficus. do not gather figs.
Ambrosius: In spinis istius mundi AMBROSE; On the thorns of this world

ficus illa reperiri non potest; quae the fig cannot be found, which as being
quia fecundis fructibus melior est, better in its second fruit, is well fitted to
bene species ei resurrectionis be a similitude of the resurrection.
aptatur: vel quia, ut legisti: ficus Either because, as you read, The fig
dederunt grossos suos; quod trees have put forth their green figs, that
immaturus et caducus et inutilis in is, the unripe and worthless fruit came
synagoga fructus ante praecessit: first in the Synagogue. Or because our
vel quia immatura nostra vita est in life is imperfect in the flesh, perfect in
corpore, matura in resurrectione: et the resurrection, and therefore we ought
ideo procul a nobis debemus to cast far from us worldly cares, which
saeculares sollicitudines abdicare, eat into the mind and scorch up the
quae mordent animum, soul, that by diligent culture we may
mentemque adurunt, ut maturos obtain the perfect fruits. This therefore
fructus culturae diligentis possimus has reference to the world and the
adipisci. Hoc ergo ad mundum et resurrection, the next to the soul and
resurrectionem; alterum ad animam the body, as it follows, Nor of a bramble
et corpus refertur, cum subditur bush gather they grapes. Either
neque de rubo vindemiant uvam; because no one living in sin obtains fruit
vel quia nemo peccatis fructum to his soul, which like the grape nearest
acquirit animae suae, quae sicut the ground is rotten, on the higher
uva, proxima terris corrumpitur, in branches becomes ripe. Or because no
superioribus maturatur; vel quia one can escape the condemnations of
nemo potest damnationem carnis the flesh, but he whom Christ has
evadere, nisi quem Christus
redemerit, qui sicut uva pependit in redeemed, Who as a grape hung on the
ligno. tree.
Beda: Vel spinas et rubum, saeculi BEDE; Or, I think the thorns and
curas et punctiones puto esse bramble are the cares of the world and
vitiorum; ficus vero et uvam, the prickings of sin, but the figs and the
dulcedinem novae conversationis grapes are the sweetness of a new life
et fervorem dilectionis. Non autem and the warmth of love, but the fig is not
de spinis ficus, neque uva de rubo gathered from the thorns nor the grape
colligitur: quia mens adhuc veteris from the bramble, because the mind still
hominis consuetudine depressa debased by the habits of the old man
similare potest, sed fructus novi may pretend to, but cannot bring forth
hominis ferre non potest. Sed the fruits of the new man. But we must
sciendum, quod sicut ferax palmes know, that as the fruitful palm tree is
sepi involutus recumbit, portansque enclosed and supported by a hedge,
fructum spina non suum usibus and the thorn bearing fruit not its own,
servat humanis; sic dicta vel acta preserves it for the use of man, so the
malorum si quando prosunt bonis, words and acts of the wicked wherein
non hoc ipsi faciunt mali, sed fit de they serve the good are not done by the
illis Dei consilio. wicked themselves, but by the wisdom
of God working upon them.
Cyrillus: Postquam autem ostendit CYRIL; But having shown that the good
quod ex operibus potest discerni and the bad man may be discerned by
homo bonus et malus, sicut ex their works as a tree by its fruits, he
fructibus arbor; nunc idem ostendit now sets forth the same thing by
per aliud signum, dicens bonus another figure, saying, A good man out
homo de bono thesauro cordis sui of the good treasure of his heart brings
profert bonum; et malus homo de forth that which is good, and the evil
malo thesauro profert malum. man out of the evil treasure brings forth
that which is evil.
Beda: Idem est thesaurus cordis BEDE; The treasure of the heart is the
quod radix est arboris. Qui ergo in same as the root of the tree. He
corde thesaurum patientiae therefore who has in his heart the
perfectique habet amoris, optimos treasure of patience and perfect love,
fructus effundens diligit inimicum, brings forth the best fruits, loving his
et cetera facit quae supra edocuit; enemy, and doing the other things
at qui thesaurum nequam corde which have been taught above. But he
servat, contraria facit. who keeps a bad treasure in his heart
does the contrary to this.
Basilius: Verbi etiam conditio cor a BASIL; The quality of the words shows
quo processit manifestat, evidenter the heart from which they proceed,
ostendens dispositionem plainly manifesting the inclination of our
praecordiorum nostrorum; unde thoughts. Hence it follows, For out of
sequitur ex abundantia enim cordis the abundance of the heart the mouth
os loquitur. speaks.
Chrysostomus in Matthaeum: CHRYS. For it is a natural consequence

Naturalis enim consequentia est ut when wickedness abounds within, that
cum intus abundet nequitia, effluant wicked words are breathed as far as the
oretenus verba nequam: unde cum mouth; and therefore when you hear of
audiveris hominem inhonesta a man uttering abominable things, do
proferentem, non tantam in eo not suppose that there lies only so
putes latere malitiam quanta verbis much wickedness in him as is
exprimitur; sed coniecta fontem rivo expressed in his words, but believe the
esse uberiorem. fountain to be more copious than the
stream.
Beda: Per oris etiam locutionem BEDE; By the speaking of the mouth
dominus universa quae dicto, vel the Lord signifies all things, which by
facto, vel cogitatu de corde word, or deed, or thought, we bring forth
proferimus, insinuat; moris enim est from the heart. For it is the manner of
Scripturarum, verba pro rebus the Scripture to put words for deeds.
ponere.
Lectio 12
47 πᾶς ὁ ἐρχόμενος 46. And why call you me,

πρός με καὶ ἀκούων μου Lord, Lord, and do not the
things which I say? 47.
τῶν λόγων καὶ ποιῶν Whosoever comes to me,
αὐτούς, ὑποδείξω ὑμῖν and hears my sayings, and
τίνι ἐστὶν ὅμοιος: 48 does them, I will show you
ὅμοιός ἐστιν ἀνθρώπῳ to whom he is like: 48. He
is like a man which built a
οἰκοδομοῦντι οἰκίαν ὃς
house, and dug deep, and
ἔσκαψεν καὶ ἐβάθυνεν laid the foundation on a
καὶ ἔθηκεν θεμέλιον ἐπὶ rock: and when the flood
τὴν πέτραν: πλημμύρης arose, the stream beat
δὲ γενομένης vehemently upon that
house, and could not shake
προσέρηξεν ὁ ποταμὸς it: for it was founded upon
τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ a rock. 49. But he that
ἴσχυσεν σαλεῦσαι hears, and does not, is like
αὐτὴν διὰ τὸ καλῶς a man that without a
foundation built an house
οἰκοδομῆσθαι αὐτήν. 49
upon the earth: against
ὁ δὲ ἀκούσας καὶ μὴ which the stream did beat
ποιήσας ὅμοιός ἐστιν vehemently, and
ἀνθρώπῳ immediately it fell; and the
οἰκοδομήσαντι οἰκίαν ruin of that house was
ἐπὶ τὴν γῆν χωρὶς great.
θεμελίου, ᾗ προσέρηξεν
ὁ ποταμός, καὶ εὐθὺς
συνέπεσεν, καὶ ἐγένετο
τὸ ῥῆγμα τῆς οἰκίας
ἐκείνης μέγα.
Beda: Ne aliquis sibi frustra BEDE; Lest any one should vainly
blandiretur ex eo quod dictum est ex flatter himself with the words, Out of
abundantia cordis os loquitur, quasi the abundance of the heart the mouth
verba solum et non magis opera veri speaks, as if words only and not rather
Christiani quaerantur, consequenter works were required of a Christian, our
dominus adiungit quid autem vocatis Lord adds the following, But why call
me: domine, domine, et non facitis you me Lord, Lord, and do not the
quae dico? Quasi dicat: quid folia things which I say? As if He said, Why
rectae confessionis vos germinare do you boast of sending forth the
iactatis, qui nullos operis boni fructus leaves of a right confession, and show
ostenditis? forth no fruit of good works.
Cyrillus: Convenit autem soli CYRIL; But Lordship both in name and
supremae omnium naturae, reality belongs only to the Highest
dominationis et nomen et res. Nature.
AthanasiusNon est ergo hoc ATHAN. This is not then the word of
verbum hominis, sed Dei man, but the Word of God, manifesting
ostendentis proprium ortum a patre: His own birth from the Father, for He is
dominus enim est qui natus est a the Lord Who is born of the Lord
solo domino. Non timeas autem alone. But fear not the duality of
dualitatem: non enim secundum Persons, for they are not separate in
naturam separantur. nature.
Cyrillus: Quae autem sit utilitas in CYRIL; But the advantage which
mandatorum observatione, quodve arises from the keeping of the
damnum accidere possit ex commandments, or the loss from
inobedientia, ostendit subdens disobedience, he shows as follows;
omnis qui venit ad me, et audit Whosoever comes to me, and hears
sermones meos, et facit eos, my sayings, he is like to a man who
ostendam vobis cui similis sit. Similis built his house upon a rock, &c.
est homini aedificanti domum, qui
fodit in altum, et posuit
fundamentum supra petram.
Beda: Petra erat Christus, qui fodit BEDE; The rock is Christ. He digs
in altum, qui praeceptis humilitatis deep; by the precepts of humility He
terrena omnia de cordibus fidelium plucks out all earthly things from the
eruit, ne propter commodum hearts of the faithful, lest they should
temporale serviant Deo. serve God from regard to their
temporal good.
Basilius: Ponere autem BASIL; But lay your foundations upon

fundamentum supra petram, hoc est , a rock, that is, lean upon the faith of
inniti fidei Christi, ut immobilis Christ, so as to persevere immovable
perseveret in adversis, sive in adversity, whether it come from man
humanitus, sive divinitus accidant. or God.
Beda: Vel fundamentum domus, BEDE; Or the foundation of the house

ipsa est intentio bonae is the resolution to live a good life,
conversationis, quod perfectus verbi which the perfect hearer firmly lays in
auditor in adimplendis Christi fulfilling the commandments of God.
mandatis firmiter inserit.
Ambrosius: Vel omnium AMBROSE; Or, He teaches that the

fundamentum docet esse virtutum obedience to heavenly precepts is the
obedientiam caelestium foundation of all virtue, by means of
praeceptorum, per quam domus which this our house can be moved
haec nostra, non profluvio neither by the torrent of pleasures, nor
voluptatum, non nequitiae spiritualis by the violence of spiritual wickedness,
incursu, non imbre mundano, non neither by the storms of this world, nor
haereticorum possit nebulosis by the cloudy disputations of heretics;
disputationibus commoveri; unde hence it follows, But the flood came,
sequitur inundatione autem facta, &c.
illisum est flumen domui illi, et non
potuit eam movere.
Beda: Inundatio tribus modis fit: vel BEDE; A flood comes in three ways,
immundorum spirituum, vel either by unclean spirits, or wicked
improborum hominum, vel ipsa men, or the very restlessness of mind
mentis aut carnis inquietudine; et or body; and as far as men trust in
quantum propriis viribus homines their own strength they fall away, but
fidunt, inclinantur; quantum vero as long as they cling to the immovable
invictissimae illi petrae adhaerent, rock they cannot even be shaken.
etiam labefactari nequeunt.
Chrysostomus in Matthaeum: CHRYS. The Lord also shows us that

Ostendit etiam nobis dominus quod faith profits a man nothing, if his
nullam parit fides utilitatem, si foeda manner of life be corrupt. Hence it
sit conversatio; unde sequitur qui follows, But he that hears and does
autem audit et non facit, similis est not, is like a man, that without a
homini aedificanti domum suam foundation built an house upon the
supra terram sine fundamento. earth, &c.
Beda: Domus Diaboli mundus, qui in BEDE; The house of the devil is the
maligno positus est: quam super world which lies in wickedness, which
terram aedificat, quia obsequentes he builds upon the earth, because
sibi de caelis ad terrena detrahit; those who obey him he drags down
sine fundamento fundamentum non from heaven to earth; he builds without
habet, quia non ex propria natura foundation, for sin has no foundation,
subsistit; malum quippe aedificat, standing not by its own nature, for evil
quia omne peccatum sine substantia is without substance, which yet
est, quod tamen, quodcumque sit, in whatever it is, grows up in the nature
boni natura convalescit. Quia vero a of good. But because the foundation is
fundo dicitur fundamentum, called so from fundus, we may not
possumus etiam fundamentum pro unfitly understand that fundamentum is
fundo positum non inconvenienter placed here for fundus. As then he
accipere: sicut qui in puteo mergitur, who is fallen into a well is kept at the
putei fundo retinetur; sic anima bottom of the well, so the soul falling
corruens, quasi in quodam fundi loco away remains stationary, as it were, at
consistit, si se in aliqua peccati the very bottom, as long as it
mensura continet. Sed cum peccato continues in any measure of sin. But
in quod labitur non potest esse not content with the sin into which it is
contenta, dum quotidie ad deteriora fallen, while daily sinking into worse, it
deicitur, quasi in puteo in quem can find no bottom, as it were, in the
cecidit, fundum non invenit quo well to which it may fix itself. But every
figatur. Ingruente autem qualibet kind of temptation increasing, both the
tentatione, et vere mali et ficte boni really bad and the feignedly good
peiores fiunt, donec ad extremum become worse, until at last they come
perpetuam labantur in poenam; to everlasting punishment Hence it
unde sequitur in quam illisus est follows, Against which the stream did
fluvius, et continuo cecidit, et facta beat vehemently. By the force of the
est ruina domus illius magna. Potest stream may be understood the trial of
etiam per impetum fluminis, extremi the last judgment, when both houses
iudicii discrimen intelligi, quando being finished, the wicked shall go into
utraque domo consummata, ibunt everlasting punishment but the
impii in supplicium aeternum, iusti righteous into life eternal.
autem in vitam aeternam.
Cyrillus: Vel super terram sine CYRIL; Or they build upon the earth
fundamento aedificat qui super without foundation, who upon the
arenam dubietatis, quae secundum quicksand of doubt, which relates to
opinionem est, ponit fundamentum opinion, lay the foundation of their
spiritualis fabricae, quos paucae spiritual building, which a few drops of
stillae tentationum dissiparunt. temptation wash away.
Augustinus de Cons. Evang: Hunc AUG. Now this long discourse of our
autem sermonem domini prolixum Lord, Luke begins in the same way as
sic exorsus est Lucas, sicut et Matthew; for each says, Blessed are
Matthaeus: uterque enim dixit beati the poor. Then many things which
pauperes; deinde multa quae follow in the narration of each are like,
sequuntur in utriusque narratione and finally the conclusion of the
similia sunt; et ad extremum discourse is found to be altogether the
sermonis ipsa conclusio prorsus same, I mean with respect to the men
eadem reperitur, scilicet de homine who build upon the rock and the sand.
qui aedificat supra petram, et super It might then easily be supposed that
arenam. Posset ergo facillime credi Luke has inserted the same discourse
eumdem Lucas domini interposuisse of our Lord, and yet has left out some
sermonem, aliquas tamen sentences which Matthew has kept,
praetermisisse sententias quas and likewise put in others which
Matthaeus posuit, item alias Matthew has not; were it not that
posuisse quas Matthaeus non dixit; Matthew says the discourse was
nisi moveret quod Matthaeus in spoken by our Lord on the mountain,
monte dicit habitum sermonem a but Luke on the plain by our Lord
domino sedente, Lucas autem in standing. It is not however thought
loco campestri a domino stante. Non likely from this that these two
tamen istos duos sermones longa discourses are separated by a long
temporis distantia separari hinc course of time, because both before
probabiliter creditur, quod et ante et and after both have related some
postea quaedam similia vel eadem things like or the same. It may
ambo narrarunt. Quamquam illud however have happened that our Lord
possit occurrere, in aliqua excelsiori was at first on a higher part of the
parte montis primo cum solis mountain with His disciples alone, and
discipulis fuisse dominum, quando that then he descended with them
ex eis illos duodecim elegit; deinde from the mount, that is, from the
cum eis descendisse de monte, summit of the mountain to the flat
scilicet de ipsa montis celsitudine, in place, that is, to some level ground,
campestrem locum, idest in aliquam which was on the side of the mountain,
aequalitatem quae in latere montis and was able to hold large multitudes,
erat, et multas turbas capere and that there He stood until the
poterat, atque ibi stetisse, donec ad crowds were gathered together to Him,
eum turbae congregarentur; ac and afterwards when He sat down His
postea cum sedisset, accessisse disciples came nearer, and to them,
propinquius discipulos suos, atque and the rest of the multitude who were
illis ceterisque turbis praesentibus present, He held the same discourse.
unum habuisse sermonem
Caput 7 CHAPTER VII
Lectio 1
1 ἐπειδὴ ἐπλήρωσεν 1. Now when he had

πάντα τὰ ῥήματα αὐτοῦ ended all his sayings in
the audience of the
εἰς τὰς ἀκοὰς τοῦ λαοῦ, people, he entered into
εἰσῆλθεν εἰς Capernaum. 2. And a
καφαρναούμ. 2 certain centurion’s
ἑκατοντάρχου δέ τινος servant, who was dear to
him, was sick, and ready
δοῦλος κακῶς ἔχων to die. 3. And when he
ἤμελλεν τελευτᾶν, ὃς ἦν heard of Jesus, he sent to
αὐτῷ ἔντιμος. 3 ἀκούσας him the elders of the
δὲ περὶ τοῦ Ἰησοῦ Jews, beseeching him
that he would come and
ἀπέστειλεν πρὸς αὐτὸν
heal his servant. 4. And
πρεσβυτέρους τῶν when they came to Jesus,
ἰουδαίων, ἐρωτῶν αὐτὸν they besought him
ὅπως ἐλθὼν διασώσῃ τὸν instantly, saying, That he
δοῦλον αὐτοῦ. 4 οἱ δὲ was worthy for whom he
should do this: 5. For he
παραγενόμενοι πρὸς τὸν loves our nation, and he
Ἰησοῦν παρεκάλουν has built us a synagogue.
αὐτὸν σπουδαίως, 6. Then Jesus went with
λέγοντες ὅτι ἄξιός ἐστιν them. And when he was
now not far from the
ᾧ παρέξῃ τοῦτο, 5 ἀγαπᾷ
house, the centurion sent
γὰρ τὸ ἔθνος ἡμῶν καὶ friends to him, saying to
τὴν συναγωγὴν αὐτὸς him, Lord, trouble not
ᾠκοδόμησεν ἡμῖν. 6 ὁ δὲ yourself: for I am not
Ἰησοῦς ἐπορεύετο σὺν worthy that you should
come under my roof: 7.
αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ Wherefore neither thought
μακρὰν ἀπέχοντος ἀπὸ I myself worthy to come to
τῆς οἰκίας ἔπεμψεν you: but say in a word,
φίλους ὁ ἑκατοντάρχης and my servant shall be
healed. 8. For I also am a
λέγων αὐτῷ, κύριε, μὴ
man set under authority,
σκύλλου, οὐ γὰρ ἱκανός having under me soldiers,
εἰμι ἵνα ὑπὸ τὴν στέγην and I say to one, Go, and
μου εἰσέλθῃς: 7 διὸ οὐδὲ he goes; and to another,
ἐμαυτὸν ἠξίωσα πρὸς σὲ Come, and he comes; and
to my servant, Do this,
ἐλθεῖν: ἀλλὰ εἰπὲ λόγῳ, and he does it. 9. When
καὶ ἰαθήτω ὁ παῖς μου. 8 Jesus heard these things,
καὶ γὰρ ἐγὼ ἄνθρωπός he marveled at him, and
εἰμι ὑπὸ ἐξουσίαν turned him about, and
said to the people that
τασσόμενος, ἔχων ὑπ'
followed him, I say to you,
ἐμαυτὸν στρατιώτας, καὶ I have not found so great
λέγω τούτῳ, πορεύθητι, faith, no, not in Israel. 10.
καὶ πορεύεται, καὶ ἄλλῳ, And they that were sent,
ἔρχου, καὶ ἔρχεται, καὶ returning to the house,
found the servant whole
τῷ δούλῳ μου, ποίησον that had been sick.
τοῦτο, καὶ ποιεῖ. 9
ἀκούσας δὲ ταῦτα ὁ
Ἰησοῦς ἐθαύμασεν
αὐτόν, καὶ στραφεὶς τῷ
ἀκολουθοῦντι αὐτῷ
ὄχλῳ εἶπεν, λέγω ὑμῖν,
οὐδὲ ἐν τῷ Ἰσραὴλ
τοσαύτην πίστιν εὗρον.
10 καὶ ὑποστρέψαντες εἰς
τὸν οἶκον οἱ πεμφθέντες
εὗρον τὸν δοῦλον
ὑγιαίνοντα.
Titus: Cum perfectioribus documentis TITUS BOST. When He had

suos refecisset discipulos, vadit strengthened His disciples by more
Capharnaum, ibi prodigiosa perfect teaching, He goes to
operaturus; unde dicitur cum autem Capernaum to work miracles there;
implesset omnia verba sua in aures as it is said, When he had ended all
plebis, intravit in Capharnaum. his sayings, he entered into
Capernaum.
Augustinus de Cons. Evang: Hic AUG. Here we must understand that

intelligendum est quia non ante quam He did not enter before He had
haec verba terminasset intravit, sed ended these sayings, but it is not
non esse expressum post quantum mentioned what space of time
temporis intervallum, cum istos intervened between the termination of
sermones terminasset, intraverit His discourse, and His entering into
Capharnaum: ipso quippe intervallo Capernaum. For in that interval the
leprosus ille mundatus est, quem suo leper was cleansed whom Matthew
loco Matthaeus interponit. introduced in his proper place.
Ambrosius: Pulchre autem ubi AMBROSE; But having finished His

praecepta complevit, formam docet teaching, He rightly instructs them to
suorum praeceptorum exequi: nam follow the example of His precepts.
statim gentilis centurionis servus For straightway the servant of a
domino curandus offertur; unde Gentile centurion is presented to the
sequitur centurionis autem cuiusdam Lord to be healed. Now the
servus male habens, erat moriturus, Evangelist, when he said that the
qui illi erat pretiosus. Quod moriturum servant was about to die, did not err,
dixerit, Evangelista non fefellit; because he would have died had he
moriturus enim erat, nisi fuisset not been healed by Christ.
sanatus a Christo.
Eusebius: Strenuus siquidem in EUSEBIUS. Although that centurion
bellis erat iste centurio, et militibus was strong in battle, and the prefect
Romanis praefectus. Quia vero of the Roman soldiers, yet because
specialis serviens eius domi languens his particular attendant lay sick at his
iacebat, considerans quales salvator house, considering what wonderful
erga ceteros virtutes agebat sanando things the Savior had done in healing
languidos, et iudicans quod non the sick, and judging that these
secundum vires humanas haec miracles were performed by no
agebantur miracula, mittit ad eum ut human power, he sends to Him, as to
ad Deum, non habito respectu ad God, not looking to the visible
apparens organum, quo cum instrument by which He had
hominibus conversabatur; unde intercourse with men; as it follows,
sequitur et cum audisset de Iesu, And when he heard of Jesus, he sent
misit ad eum seniores Iudaeorum, to him, &c.
rogans eum ut veniret, et salvaret
servum suum.
Augustinus de Cons. Evang: AUG. How then will that: be true

Quomodo ergo verum erit quod which Matthew relates, A certain
Matthaeus narrat: accessit ad eum centurion came to him, seeing that he
quidam centurio, cum ipse non himself did not come? unless upon
accesserit? Ubi diligenter advertentes careful consideration we suppose
intelligamus, Matthaeum non that Matthew made use of a general
deseruisse usitatum modum loquendi: mode of expression. For if the actual
si enim ipsa perventio usitate dicitur arrival is frequently said to be through
per alios fieri, quanto magis accessus the means of others, much more may
per alios fieri potest? Non ergo the coming be by others. Not then
absurde Matthaeus per alios facto without reason, (the centurion having
accessu centurionis ad dominum, gained access to our Lord through
compendio dicere voluit, ipsum potius others,) did Matthew, wishing to
accessisse ad Christum, quam illos spear; briefly, say that this man
per quos verba sua misit: quia quo himself came to Christ, rather than
magis credidit, eo magis accessit. those by whom he sent his message,
for the more he believed the nearer
he came.
Chrysostomus in Matthaeum: CHRYS: How again does Matthew

Qualiter etiam Matthaeus dicit quod tell us that the centurion said, I am
ipse dixit: non sum dignus ut intres not worthy that you should enter
sub tectum meum; Lucas autem hic under my roof, while Luke says here,
dicit, quoniam rogat ut veniat? Sed that he beseeches Him that He would
mihi videtur quod Lucas significat come. Now it seems to me that Luke
nobis Iudaicas blanditias. Credibile sets before us the flatteries of the
enim est ut cum vellet abire centurio, Jews. For we may believe that when
retraheretur a Iudaeis blandientibus, the centurion wished to depart, the
et dicentibus, quia nos euntes Jews drew him back, enticing him,
ducemus eum: unde et eorum preces saying, We will go and bring him.
adulationibus plenae sunt; sequitur Hence also their prayers are full of
enim at illi cum venissent ad Iesum, flattery, for it follows, But when they
rogabant eum sollicite, dicentes: quia came to Jesus, they besought him
dignus est ut hoc illi praestes: diligit instantly, saying that he was worthy.
enim gentem nostram, et synagogam Although it became them to have
ipse aedificavit nobis. Decebat said, He himself was willing to come
quidem ipsos dicere, quoniam ipse and supplicate You, but we detained
volebat venire et supplicare; nos him, seeing the affliction, and the
autem detinuimus, calamitatem body which was lying in the house,
videntes, et cadaver quod in domo and so to have drawn out the
iacebat, aut promere fidei eius greatness of his faith; but they would
immensitatem; sed nolebant propter not for envy reveal the faith of the
invidiam fidem viri detegere; ne man, lest He should seem some
magnus aliquis esse videretur cui great one to whom the prayers were
preces porriguntur. Quod autem addressed. But wherein Matthew
Matthaeus significat ipsum Israelitam represents the centurion to be not an
non esse, Lucas vero dicit quoniam Israelite, while Luke says, he has
aedificavit synagogam, non est built us a synagogue, there is no
contrarium; potuit enim et Iudaeus contradiction, for he might not have
non esse, et synagogam been a Jew, and yet built a
construxisse. synagogue.
Beda: In hoc autem ostendunt, quia BEDE: But herein they show, that as
sicut nos Ecclesiam, sic etiam illi by a church, so also by a synagogue,
synagogam non conventum they were wont to mean not only the
solummodo fidelium, sed etiam locum assembly of the faithful, but also the
quo conveniebant sint soliti appellare. place where they assembled.
Eusebius: Et seniores quidem EUSEBIUS. And the elders of the

Iudaeorum pro modicis sumptibus ad Jews indeed demand favors for a
opus synagogae datis gratiam small sum spent in the service of the
poscunt; sed dominus non propter synagogue, but the Lord not for this,
hoc, sed pro maiori causa, volens but a higher reason, manifested
scilicet generare credulitatem in Himself, wishing in truth to beget a
cunctis mortalibus per suam virtutem, belief in all men by His own power, as
seipsum exhibuit; unde sequitur Iesus it follows, Then Jesus went with
autem ibat cum illis. them.
Ambrosius: Quod utique non ideo AMBROSE; Which certainly He did

faciebat quia absens curare non not do, because He was unable to
poterat; sed ut formam tibi daret heal when absent, but that He might
humilitatis imitandae, ad reguli filium set them an example of imitating His
noluit pergere, ne videretur magis humility. He would not go to the son
divitiis detulisse; hic ipse perrexit, ne of the nobleman, lest He should
videretur in centurionis famulo seem thereby to have respected his
conditionem despexisse servilem. riches; He went immediately here,
Centurio vero militari tumore that He might not seem to have
deposito, reverentiam sumit, et ad despised the low estate of a
fidem facilis, et ad honorificentiam centurion’s servant. But the centurion
promptus; unde sequitur et cum non laying aside his military pride puts on
longe esset a domo, misit ad eum humility, being both willing to believe
centurio amicos, dicens: domine, noli and eager to honor; as it follows, And
vexari. Non enim hominis, sed Dei when he was not far off, he sent to
potestate coniecit dari a Christo him, saying, Trouble not yourself: for I
hominibus sanitatem. Iudaei quidem am not worthy your, &c. For by the
dignitatem eius praetenderant; iste power not of man, but of God, he
vero indignum se asseruit non solum supposed that health was given to
beneficii, sed etiam susceptionis man. The Jews indeed alleged his
domini: non enim dignus sum ut sub worthiness; but he confessed himself
tectum meum intres. unworthy not only of the benefit, but
even of receiving the Lord under his
roof; For I am not worthy that you
should enter under my roof.
Chrysostomus in Matthaeum: CHRYS. For as soon as he was freed

Postquam enim liberatus est a from the annoyance of the Jews, he
Iudaeorum taedio, tunc mittit dicens: then sends, saying, Think not that it
ne putes prae taedio me non venisse; was from negligence I came not to
sed indignum reputavi te domi You, but I counted myself unworthy to
recipere. receive You in my house.
Ambrosius: Bene autem Lucas in AMBROSE; But Luke well says, that
occursum amicos dicit esse a friends were sent by the centurion to
centurione transmissos, ne meet our Lord, lest by his own
praesentia sua, et generare domini coming he might seem both to
verecundiam videretur, et officio embarrass our Lord, and to have
provocasse; unde sequitur propter called for a requital of good offices.
quod et meipsum non sum dignum Hence it follows, Wherefore neither
arbitratus ut venirem ad te; sed dic thought I myself worthy to come to
tantum verbo, et sanabitur puer you, but say in a word and my
meus. servant shall be healed.
Chrysostomus: Ubi attende CHRYS. Here observe that the

centurionem debitam opinionem centurion held a right opinion
habentem de domino: non enim dixit: concerning the Lord; he said not,
ora; sed tantummodo: iube, dubitans pray, but, command; and in doubt lest
ne se humiliando renueret. Subdit He should from humility refuse him,
nam et ego homo sum sub potestate he adds, For I also am a man set
constitutus, habens sub me milites; et under authority, &c.
dico huic: vade, et vadit; et alii: veni,
et venit; et servo meo: fac hoc, et
facit.
Beda: Hominem se potestati vel BEDE; He says that he though a man

tribuni vel praesidis subditum dicit; subject to the power of the tribune or
imperare tamen minoribus: ut governor, yet has command over his
subaudiatur, eum multo magis qui inferiors, that it might be implied that
Deus sit, non per adventum tantum much more is He who is God, able
corporis, sed per Angelorum not only by the presence of His body,
ministeria posse implere quod vellet: but by the services of His angels, to
repellendae enim erant vel fulfill whatever He wishes. For the
infirmitates corporum, vel fortitudines weakness of the flesh or the hostile
contrariae, et verbo domini, et powers were to be subdued both by
ministeriis Angelorum. the word of the Lord and the ministry
of the angels. And to my servant, Do
this, &c.
Chrysostomus: Est autem hic CHRYS. We must here remark, that

notandum, quod hoc verbum fac this word, Fac, signifies a command
imperium designat dictum servo. Ob given to a servant. So God when He
hoc Deus cum hominem vellet creare wished to create man, said not to the
non ait unigenito: fac hominem; sed Only-begotten, “Make man,” but, Let
faciamus hominem, ut per formam us make man, that by the form of
consensus verborum declaret unity in the words he might make
aequiparantiam. Quia ergo in Christo manifest the equality of the agents.
considerabat excellentiam dominii, ob Because then the centurion
hoc ait dic verbo: nam et ego dico considered in Christ the greatness of
servo meo, et cetera. Christus autem His dominion, therefore said He, say
non eum reprehendit, sed eius in a word. For I also say to my
intentionem roboravit; unde sequitur servant. But Christ blames him not,
quo audito Iesus miratus est. but confirmed his wishes, as it
follows, When Jesus heard these
things, he marveled.
Beda: Sed quis in illo fecerat ipsam BEDE: But who had wrought this very
fidem nisi ille qui admirabatur? Sed et faith in him, save He who marveled?
si alius eam fecisset, quid miraretur But supposing another had done it,
qui praescius erat? Quod ergo miratur why should He marvel who fore knew
dominus, nobis mirandum esse it? Because then the Lord marvels, it
significat: omnes enim tales motus signifies that we must marvel. For all
cum de Deo dicuntur, non perturbati such feelings when they are spoken
animi signa sunt, sed docentis of God, are the tokens not of a
magistri. wonder-struck mind, but of a teaching
master.
Chrysostomus: Ut autem liqueat tibi CHRYS. But that you might see
quod dominus hoc ideo dixit ut alios plainly that the Lord said this for the
instruat, prudenter Evangelista hoc instruction of others, the Evangelist
aperiens subdit amen dico vobis, nec wisely explains it, adding, Verily I say
in Israel tantam fidem inveni. to you, I have not found so great
faith, no, not in Israel.
Ambrosius: Et quidem si sic legas: in AMBROSE; And indeed if you read it

nullo tantam fidem inveni in Israel, thus, “In none in Israel have I found
simplex intellectus et facilis est; si so great faith,” the meaning is simple
vero iuxta Graecos: nec in Israel and easy. But if according to the
tantam fidem inveni, fides huiusmodi Greek, “Not even in Israel have I
etiam electioribus, et Deum found so great faith,” faith of this kind
videntibus antefertur. is preferred even to that of the more
elect, and those that see God.
Beda: Non autem de omnibus retro BEDE; But he speaks not of

patriarchis et prophetis, sed de Patriarchs and Prophets in times far
praesentis aevi loquitur hominibus; back, but of the men of the present
quibus ideo centurionis fides age to whom the faith of the centurion
antefertur, quia illi legis is preferred, because they were
prophetarumque monitis edocti, hic instructed in the precepts of the Law
autem nemine docente sponte and the Prophets, but he with no one
credidit. to teach him of his own accord
believed.
Ambrosius: Probatur autem fides AMBROSE; The faith of the master is

domini, et servi sanitas roboratur; proved, and the health of the servant
unde sequitur et reversi qui missi established, as it follows, And they
fuerant domum, invenerunt servum that were sent returning to the house,
qui languerat sanum. Potest ergo found the servant whole that had
meritum domini et famulis suffragari, been sick. It is possible then that the
non solum fidei merito, sed et studio good deed of a master may
disciplinae. advantage his servants, not only
through the merit of faith, but the
practice of discipline.
Beda: Plenius autem haec explicat <>BEDE; Matthew explains these

Matthaeus, quod dicente domino things more fully, saying, that when
centurioni: vade, sicut credidisti fiat our Lord said to the centurion, Go
tibi, sanatus sit puer ex illa hora. Sed your way, and as you have believed,
beato Lucae moris est, quod plene so be it done to you, the servant was
viderit ab aliis Evangelistis exposita healed in the self-same hour. But it is
abbreviare, vel etiam de industria the manner of the blessed Luke, to
praeterire; quae vero ab eis omissa abridge or even purposely to pass by
vel breviter cognoverit tacta, whatever he sees plainly set forth by
dilucidare solertius. the other Evangelists, but what he
knows to be omitted by them, or
briefly touched upon, to more
carefully explain.
Ambrosius: Mystice autem servo AMBROSE; Mystically, by the

centurionis populus nationum, qui centurion’s servant is signified that
mundanae servitutis vinculis the Gentile people who were
tenebatur, aeger lethalibus enthralled by the chain of heavenly
passionibus, beneficio domini bondage, and diseased with deadly
sanandus exprimitur. passions, are to be healed by the
mercy of the Lord.
Beda: Centurio autem, cuius fides BEDE; But the centurion, whose faith
Israeli praefertur, electos a gentibus is preferred to Israel, represents the
ostendit; qui quasi centenario milite elect from the Gentiles, who as it
stipati virtutum spiritualium sunt were attended by their hundred
perfectione sublimes: numerus enim soldiers, are exalted by their
centenarius, qui de laeva transfertur perfection of spiritual virtues. For the
ad dexteram, in caelestis vitae number hundred, which is transferred
significationem poni consuevit. Tales from the left to the right , is frequently
ergo pro his necesse est ut domino put to signify the celestial life. These
supplicent qui adhuc spiritu servitutis then must pray to the Lord for those
premuntur; nos autem, qui de who ho are still oppressed with fear,
gentibus credimus, non ipsi ad in the spirit of bondage. But we of the
dominum venire possumus, quem in Gentiles who believe can not
carne videre non valemus; sed ad ourselves come to the Lord, whom
eum accedere debemus per fidem. we are unable to see in the flesh, but
Seniores autem Iudaeorum mittere, ought to approach by faith; we must
hoc est summos Ecclesiae viros, qui send the elders of the Jews, that is,
nos ad dominum praecesserunt, we must by our suppliant entreaties
suppliciter obsecrando patronos gain as patrons the greatest men of
acquirere, qui nobis testimonium the Church, who have gone before us
reddentes, quod Ecclesiam aedificare to the Lord, who bearing us witness
curemus, pro nostris peccatis that we have a care to build up the
intercedant. Pulchre autem dicitur Church, may intercede for our sins. It
quia Iesus non longe erat a domo, is well said that Jesus was not far
quia prope timentes eum salutare from the house, for his salvation is
ipsius; et qui naturali lege recte utitur, nigh to them that fear him, and he
quo bona quae novit operatur, eo illi who rightly uses the law of nature, in
qui bonus est appropiat. that he does the things which he
knows to be good, approaches nigh
to Him who is good.
Ambrosius: Non vult autem Iesum AMBROSE, But the centurion wished
vexari centurio; quia quem Iudaeorum not to trouble Jesus, for Whom the
populus crucifixit, inviolatum ab iniuria Jewish people crucified, the Gentiles
manere desiderat populus nationum; desire to keep inviolate from injury,
et, quod ad mysterium spectat, vidit in and (as touching a mystery) he saw
pectora adhuc gentilium non esse that Christ was not yet able to pierce
penetrabilem Christum. the hearts of the Gentiles.
Beda: Milites autem et servi, qui BEDE; The soldiers and servants
centurioni obediunt, virtutes sunt who obey the centurion, are the
naturales, quarum copiam multi ad natural virtues which many who come
dominum venientes deferunt secum. to the Lord will bring with them in
great numbers.
Theophylactus: Vel aliter. Centurio THEOPHYL; Or in another way. The
est intellectus, qui multorum in militia centurion must be understood as one
princeps existit, dum multas in hac who stood foremost among many in
vita res habet. Habet autem servum wickedness, as long as he possesses
infirmum, irrationabilem animae many things in this life, i.e. is
partem, irascibilem et concupiscibilem occupied with many affairs or
dico. Et mittit ad Iesum mediatores concerns. But he has a servant, the
Iudaeos, idest confessionis irrational part of the soul, that is, the
cogitationes et verba; et confestim irascible and concupiscent part. And
suscipit servum sanum. he speaks to Jesus, the Jews acting
as mediators, that is, the thoughts
and words of confession, and
immediately he received his servant
whole.
Lectio 2
11 καὶ ἐγένετο ἐν τῷ 11. And it came to pass the

ἑξῆς ἐπορεύθη εἰς day after, that he went into
a city called Nain; and
πόλιν καλουμένην many of his disciples went
ναΐν, καὶ with him, and much people.
συνεπορεύοντο αὐτῷ οἱ 12. Now when he came
μαθηταὶ αὐτοῦ καὶ nigh to the gate of the city,
behold, there was a dead
ὄχλος πολύς. 12 ὡς δὲ
man carried out, the only
ἤγγισεν τῇ πύλῃ τῆς son of his mother, and she
πόλεως, καὶ ἰδοὺ was a widow: and much
ἐξεκομίζετο τεθνηκὼς people of the city was with
μονογενὴς υἱὸς τῇ her. 13. And when the Lord
saw her, he had
μητρὶ αὐτοῦ, καὶ αὐτὴ compassion on her, and
ἦν χήρα, καὶ ὄχλος τῆς said to her, Weep not. 14.
πόλεως ἱκανὸς ἦν σὺν And he came and touched
αὐτῇ. 13 καὶ ἰδὼν αὐτὴν the bier: and they that bare
him stood still. And he said,
ὁ κύριος ἐσπλαγχνίσθη
Young man, I say to you,
ἐπ' αὐτῇ καὶ εἶπεν αὐτῇ, Arise. 15. And he that was
μὴ κλαῖε. 14 καὶ dead sat up, and began to
προσελθὼν ἥψατο τῆς speak. And he delivered
σοροῦ, οἱ δὲ him to his mother. 16. And
there came a fear on all:
βαστάζοντες ἔστησαν, and they glorified God,
καὶ εἶπεν, νεανίσκε, σοὶ saying, That a great
λέγω, ἐγέρθητι. 15 καὶ prophet is risen up among
us; and, That God has
ἀνεκάθισεν ὁ νεκρὸς visited his people. 17. And
καὶ ἤρξατο λαλεῖν, καὶ this rumor of him went forth
throughout all Judea, and
ἔδωκεν αὐτὸν τῇ μητρὶ throughout all the region
αὐτοῦ. 16 ἔλαβεν δὲ round about.
φόβος πάντας, καὶ
ἐδόξαζον τὸν θεὸν
λέγοντες ὅτι προφήτης
μέγας ἠγέρθη ἐν ἡμῖν,
καὶ ὅτι ἐπεσκέψατο ὁ
θεὸς τὸν λαὸν αὐτοῦ. 17
καὶ ἐξῆλθεν ὁ λόγος
οὗτος ἐν ὅλῃ τῇ ἰουδαίᾳ
περὶ αὐτοῦ καὶ πάσῃ τῇ
περιχώρῳ.
Cyrillus: Mira dominus miris CYRIL; The Lord joins one miracle
annectit; et supra quidem accersitus upon another. In the former instance
occurrit, hic vero non vocatus He came indeed when called for, but in
accedit; unde dicitur et factum est, this He came self-invited; as it is said,
deinceps ibat in civitatem quae And it came to pass the day after that
vocatur Naim. he went into a city called Nain.
Beda: Naim est civitas Galilaeae in BEDE; Nain is a city of Galilee, within
secundo milliario montis Thabor. two miles of mount Tabor. But by the
Divino autem nutu multa turba divine counsel there were large
dominum comitatur, ut multi essent multitudes accompanying the Lord,
tanti miraculi testes; unde sequitur that there might be many witnesses of
et ibant cum illo discipuli eius et so great a miracle. Hence it follows,
turba copiosa. And his disciples went with him, and
much people.
Gregorius Nyssenus: GREG NYSS. Now the proof of the

Resurrectionis autem experimentum resurrection we learn not so much from
non ita verbis sicut operibus a the words as from the works of our
salvatore didicimus, qui ab Savior, who, beginning His miracles
inferioribus inchoans opus miraculi, with the less wonderful, reconciled our
fidem nostram assuefacit ad maiora. faith to far greater. First indeed in the
Primo quidem in aegritudine grievous sickness of the centurion’s
desperata servi centurionis, servant, He verged upon the power of
resurrectionis incepit potestatem; resurrection; afterwards with a higher
post haec altiori potestate ducit power he led men to the belief in a
homines ad fidem resurrectionis, resurrection, when He raised the
dum suscitavit filium viduae, qui widow’s son, who was carried out to be
ferebatur ad monumentum; unde buried; as it is said, Now when he
sequitur cum autem appropinquaret came nigh to the gate of the city,
portae civitatis, ecce defunctus behold, there was a dead man carried
efferebatur filius unicus matris suae. out, the only son of his mother.
Diceret enim aliquis de puero TITUS BOST. But some one will say of
centurionis, quod moriturus non the centurion’s servant, that he was
erat: ut igitur temerariam linguam not going to die. That such an one
compesceret, iam defuncto iuveni might restrain his rash tongue, the
Christum obviare fatetur unico filio Evangelist explains that the young
viduae; nam sequitur et haec vidua man whom Christ came upon was
erat, et turba civitatis multa cum illa. already dead, the only son of a widow.
For it follows, And she was a widow,
Aerumnae molem brevibus verbis and much people of the city was with
explicuit. Mater vidua erat, et non her.
sperabat ulterius filios procreare;
non habebat in quem aspectum GREG NYSS. He has told us the sum
dirigeret vice defuncti; hunc solum of misery in a few words. The mother
lactaverat, solus aderat alacritatis was a widow, and had no further hope
causa in domo; quicquid matri dulce of baring children, she had no one
ac pretiosum, hic solus extiterat. upon whom she might look in the place
of him that was dead. To him alone she
had given suck, he alone made her
home cheerful. All that is sweet and
precious to a mother, was he alone to
her.
Cyrillus: Miseranda passio, et ad CYRIL; These were sufferings to

fletum et lacrymas potens excite compassion, and which might
provocare. Unde sequitur quam cum well affect to mourning and tears, as it
vidisset dominus, misericordia follows, And when the Lord saw her,
motus super eam, dixit illi: noli flere. he had compassion on her, saying,
Weep not.
Beda: Quasi dicat: desiste quasi BEDE; As if He said, Cease to weep

mortuum flere, quem mox vivum for one as dead, whom you shall soon
resurgere videbis. see rise again alive.
Chrysostomus: Iubens autem CHRYS. But when He bids us cease

cessare a lacrymis qui consolatur from weeping Who consoles the
moestos, monet nos praesentibus sorrowful, He tells us to receive
defunctis consolationem recipere, consolation from those who are now
resurrectionem sperantes. Tenet dead, hoping for their resurrection. But
autem feretrum vita obvians morti; life meeting death stops the bier, as it
unde sequitur et accessit, et tetigit follows, And he came.
loculum; hi autem qui portabant
steterunt.
Cyrillus in IoannemIdeo autem non CYRIL; He performs the miracle not

solo verbo peragit miraculum, sed et only in word, but also touches the bier,
feretrum tangit, ut cognoscas efficax to the end that you might know that the
esse sacrum Christi corpus ad sacred body of Christ is powerful to the
humanam salutem: est enim corpus saving of man. For it is the body of Life
vitae, et caro verbi omnipotentis, and the flesh of the Omnipotent Word,
cuius habet virtutem: sicut enim whose power it possesses. For as iron
ferrum adiunctum igni perficit opus applied to fire does the work of fire, so
ignis, sic postquam caro unita est the flesh, when it is united to the Word,
verbo quod vivificat omnia, ipsa which quickens all things, becomes
quoque facta est vivificativa, et itself also quickening, and the banisher
mortis expulsiva. of death.
Titus: Non autem salvator similis est TITUS BOST. But the Savior is not like
Eliae deflenti filium Sareptanae, nec to Elias mourning over the son of the
qualis Eliseus, qui proprium corpus widow of Sarepta, nor as Elisha who
applicuit corpori defuncti, nec qualis laid his own body upon the body of the
est Petrus, qui pro Thabita oravit; dead, nor as Peter who prayed for
sed ipse est qui non entia velut entia Tabitha, but is none other than He who
vocat, qui mortuos ut vivos alloqui calls those things which be not, as
potest; unde sequitur et ait: though they were, who can speak to
adolescens, tibi dico: surge. the dead as to the living, as it follows,
And he said, Young man.
Gregorius Nyssenus: Qui dixit GREG. NYSS. When He said, Young

adolescentem, florentis significavit man, He signified that he was in the
temporis horam, primam flower of his age, just ripening into
producentem lanuginem: qui paulo manhood, who but a little while before
ante muliebris erat maternorum was the sight of his mothers eyes, just
oculorum aspectui, iam aspirans ad entering upon the time of marriage, the
tempus sponsalium, virga generis, scion of her race, the branch of
successionis ramus, baculus succession, the staff of her old age.
senectutis.
Titus: Incunctanter autem erectus TITUS BOST. But straightway he

est cui sunt mandata directa: divina arose to whom the command was
enim potestas est irrefragabilis: nulla made. For the Divine power is
mora, nulla orationum instantia; irresistible; there is no delay, no
unde sequitur et resedit qui erat urgency of prayer, as it follows, And he
mortuus, et coepit loqui; et dedit that was dead sat up and began to
illum matri suae. Indicia sunt haec speak, and he gave him to his mother.
verae resurrectionis: corpus enim These are the signs of a true
exanime loqui non potest; nec resurrection, for the lifeless body
cannot speak, nor would the mother
reportasset mulier ad domum have carried back to her house her
defunctum filium inanimatum. dead and lifeless son.
Beda: Pulchre autem Evangelista BEDE; But well does the Evangelist
dominum prius misericordia motum testify that the Lord is first moved with
esse super matre, ac sic filium compassion for the mother, and then
resuscitare testatur, ut in uno nobis raises her son, that in the one case He
exemplum imitandae pietatis might set before us for our imitation an
ostenderet, in altero fidem mirandae example of piety, in the other He might
potestatis astrueret; unde sequitur build up our belief in His wonderful
accepit autem omnes timor, et power. Hence it follows, And there
magnificabant Deum, dicentes: quia came a fear upon all, and they glorified
propheta magnus surrexit in nobis, God, &c.
et quia Deus visitavit plebem suam.
Cyrillus: Hoc magnum fuit in populo CYRIL; This was a great thing in an
insensibili et ingrato: post modicum insensible and ungrateful people. For
enim nec prophetam, nec ad in a short time afterward they would
utilitatem populi procedere ipsum neither esteem Him as a prophet, nor
existimavit. Neminem autem allow that He did aught for the public
habitantium Iudaeam hoc miraculum good. But none of those that dwelt in
latuit; unde sequitur et exiit hic Judea were ignorant of this miracle, as
sermo in universam Iudaeam, et in it follows, And this rumor of him went
omnem circa regionem. forth throughout all Judea.
Ambrosius: Idoneum autem est MAXIM. But it is worthy of remark, that

dicere, quod septem resurrectiones seven resurrections are related before
ante dominicam narrantur; quarum our Lord’s, of which the first was that of
prima est filii Sareptanae, secunda the son of the widow of Sarepta, the
filii Sunamitis, tertia quae facta est in second of the Shunamite’s son, the
reliquiis Elisei, quarta quae facta est third which was caused by the remains
in Naim, quinta filiae archisynagogi, of Elisha, the fourth which took place
sexta Lazari, septima in Christi at Nain, as is here related, the fifth of
passione, multa namque corpora the ruler of the Synagogue’s daughter,
sanctorum surrexerunt; octava est the sixth of Lazarus, the seventh at
Christi, qui expers mortis remansit Christ’s passion, for many bodies of
ulterius, in signum quod communis the saints arose. The eighth is that of
resurrectio, quae futura est in octava Christ, who being free from death
aetate, non tolletur morte, sed remained beyond for a sign that the
indissolubilis permanebit. general resurrection which is to come
in the eighth age shall not be dissolved
by death, but shall abide never to pass
away.
Beda: Defunctus autem qui extra BEDE; But the dead man who was
portam civitatis multis est carried without the gate of the city in
intuentibus elatus, significat the sight of many’ signifies a man
hominem lethali funere criminum rendered senseless by the deadening
soporatum, et animae mortem non power of mortal sin, and no longer
cordis adhuc cubili tegentem, sed ad concealing his soul’s death within the
multorum notitiam per locutionis folds of his heart, but proclaiming it to
operisve indicium, quasi per civitatis the knowledge of the world, through
ostia, propalantem. Portam enim the evidence of words or deeds as
civitatis puto aliquem de sensibus through the gate of the city. For the
esse corporalibus: qui bene filius gate of the city, I suppose, is some one
unicus matris suae fuisse perhibetur, of the bodily senses. And he is well
quia una est ex multis personis said to be the only son of his mother,
collecta mater Ecclesia: viduam for there is one mother composed of
autem esse Ecclesiam, omnis anima many individuals, the Church, but
quae se domini morte redemptam every soul that remembers that it is
meminit, agnoscit. redeemed by the death of the Lord,
knows the Church to be a widow.
Ambrosius: Hanc enim viduam AMBROSE; For this widow

populorum turba circumseptam plus surrounded by a great multitude of
video esse quam feminam, quae people seems to be more than the
resurrectionem unici adolescentis woman who was thought worthy by her
filii a pompa funeris revocat ad tears to obtain the resurrection of her
vitam, quarum contemplatione only son, because the Church recalls
lacrymarum, quae flere prohibetur the younger people from the funeral
eum cui resurrectio debebatur. procession to life by the contemplation
of her tears, who is forbid to weep for
him to whom resurrection was
promised.
Beda: Vel Novati dogma BEDE; Or the dogma of Novatus is

confunditur, qui dum poenitentium crushed who ho endeavoring to do
mundationem evacuare conatur, away with the purifying of the penitent,
matrem Ecclesiam de natorum denies that the mother Church,
suorum spirituali extinctione weeping for tile spiritual extinction of
plorantem spe vitae reddendae her sons, ought to be consoled by tile
negat consolari debere. hope of their restoration to life.
Ambrosius: Hic autem mortuus in AMBROSE; This dead man was borne
loculo materialibus quatuor ad on the bier by the four material
sepulchrum ferebatur elementis; sed elements to the grave, but there was a
spem resurgendi habebat, quia hope of his rising again because he
ferebatur in ligno; quod etsi nobis was borne on wood, which though
ante non proderat, tamen before it did not benefit us, yet after
posteaquam Christus id tetigit, Christ had touched it, began to profit to
proficere coepit ad vitam; ut esset life, that it might be a sign that
iudicio salutem populo per crucis salvation was to be extended to the
patibulum refundendam. In secreto people by the wood of the cross. For
enim iacemus exanimes, cum vel we lie lifeless on the bier when either
ignis immodicae cupiditatis the fire of immoderate desire bursts
exaestuat, vel frigidus humor forth, or the cold moisture breaks out,
exundat, et pigra quadam corporis and through the sluggish state of our
habitudine vigor hebetatur earthly body the vigor of our minds
animorum. waxes dull.
Beda: Vel loculus in quo mortuus BEDE; Or the coffin on which the dead
effertur, male secura desperati is carried is the ill at ease conscience
peccatoris conscientia est: qui vero of a desperate sinner. But they who
sepeliendum portant, vel immunda carry him to be buried are either
desideria, vel blandimenta sunt unclean desires, or the allurements of
sociorum; qui, domino loculum companions, who stood when our Lord
tangente, steterunt: quia superni touched the bier, because the
formidine iudicii tacta conscientia, conscience, when touched by dread of
carnales saepe voluptates et iniuste the judgment from on high, often
laudantes coercens ad se revertitur, checking its carnal lusts, and those
vocantique ad vitam respondet who unjustly praise, returns to itself,
salvatori. and answers its Savior’s call to life.
Ambrosius: Si ergo grave AMBROSE; If then your sin is so

peccatum est, quod poenitentiae heavy that by your penitential tears
tuae lacrymis ipse lavare non you can not yourself wash it out, let the
possis, fleat pro te mater Ecclesia, mother Church weep for you, the
assistat et turba; iam resurges a multitude standing by; soon shall you
funere, et incipies vitalia loqui, rise from the dead and begin to spear;
timebunt omnes; unius enim the words of life; they all shall fear, (for
exemplo omnes corriguntur: by the example of one all are
laudabunt etiam Deum, qui tanta corrected;) they shall also praise God
nobis remedia vitandae mortis who has given us such great remedies
indulsit. for escaping death.
Beda: Visitavit autem Deus plebem BEDE; But God has visited His people
suam, non solum semel verbum not only by the one incarnation of His
suum incorporando, sed semper in Word, but by ever sending It into our
corda mittendo. hearts.
Theophylactus: Viduam etiam THEOPHYL. By the widow also you

potes intelligere animam virum may understand a soul that has lost
amittentem, idest divinum her husband in the divine word. Her
sermonem: filius enim est son is the understanding, which is
intellectus, qui extra civitatem carried out beyond the city of the living.
effertur viventium; loculus eius est Its coffin is the body, which some
corpus eius, quod quidam dixerunt indeed have called the tomb. But the
esse sepulchrum: tangens autem Lord touching him raises him up,
eum dominus levat ipsum, causing him to become young, and
iuvenescere faciens eum qui rising from sin he begins to speak and
surgens a peccato incipit loqui et teach others. For before he would not
have been believed.
alios edocere: non enim prius ei
crederetur.
Lectio 3
18 καὶ ἀπήγγειλαν 18. And the disciples of

ἰωάννῃ οἱ μαθηταὶ John showed him of all
these things. 19. And John
αὐτοῦ περὶ πάντων calling to him two of his
τούτων. καὶ disciples sent them to
προσκαλεσάμενος δύο Jesus, saying, Are you he
τινὰς τῶν μαθητῶν that should come? or look
we for another? 20. When
αὐτοῦ ὁ ἰωάννης 19
the men were come to him,
ἔπεμψεν πρὸς τὸν they said, John Baptist has
κύριον λέγων, σὺ εἶ ὁ sent us to you, saying, Are
ἐρχόμενος ἢ ἄλλον you he that should come? or
προσδοκῶμεν; 20 look we for another? 21.
And in the same hour he
παραγενόμενοι δὲ πρὸς cured many of their
αὐτὸν οἱ ἄνδρες εἶπαν, infirmities and plagues, and
ἰωάννης ὁ βαπτιστὴς of evil spirits; and to many
ἀπέστειλεν ἡμᾶς πρὸς that were blind he gave
sight. 22. Then Jesus
σὲ λέγων, σὺ εἶ ὁ
answering said to them, Go
ἐρχόμενος ἢ ἄλλον your way, and tell John what
προσδοκῶμεν; 21 ἐν things you have seen and
ἐκείνῃ τῇ ὥρᾳ heard; how that the blind
ἐθεράπευσεν πολλοὺς see, the lame walk, the
lepers are cleansed, the
ἀπὸ νόσων καὶ deaf hear, the dead are
μαστίγων καὶ raised, to the poor the
πνευμάτων πονηρῶν, Gospel is preached. 23. And
καὶ τυφλοῖς πολλοῖς blessed is he, whosoever
shall not be offended in me.
ἐχαρίσατο βλέπειν. 22
καὶ ἀποκριθεὶς εἶπεν
αὐτοῖς, πορευθέντες
ἀπαγγείλατε ἰωάννῃ ἃ
εἴδετε καὶ ἠκούσατε:
τυφλοὶ ἀναβλέπουσιν,
χωλοὶ περιπατοῦσιν,
λεπροὶ καθαρίζονται
καὶ κωφοὶ ἀκούουσιν,
νεκροὶ ἐγείρονται,
πτωχοὶ
εὐαγγελίζονται: 23 καὶ
μακάριός ἐστιν ὃς ἐὰν
μὴ σκανδαλισθῇ ἐν
ἐμοί.
Cyrillus: Miraculum quod omnes CYRIL; Certain of His disciples relate to

inhabitantes Iudaeam et Galilaeam the holy Baptist the miracle which was
sciverant, referunt sancto Baptistae as known to all the inhabitants of Judea
quidam ex eius discipulis, unde and Galilee, as it follows, And they told
sequitur et nuntiaverunt Ioanni John, &c.
discipuli eius de omnibus his.
Beda: Non simplici corde, ut opinor, BEDE; Not, as it seems to me, in

sed invidia stimulante: nam et alibi simpleness of heart, but provoked by
conqueruntur dicentes: Rabbi, qui envy. For in another place also they
erat tecum trans Iordanem, ecce hic complain, Rabbi, he that was with you
baptizat; et omnes veniunt ad eum. beyond Jordan, behold the same
baptizes, and all men come to him.
Chrysostomus: Tunc autem magis CHRYS. But we are then most raised
ad eum erigimur cum incumbit up to Him when we are fallen into
necessitas: et ideo Ioannes straits. John therefore, being cast into
detrusus in carcerem, quando prison, takes the opportunity, when his
magis discipuli eius indigebant Iesu, disciples were most in need of Jesus,
tunc mittit eos ad Christum; sequitur to send them to Christ. For it follows,
enim et convocavit duos de And John calling two of his disciples
discipulis suis Ioannes, et misit eos sent them to Jesus, saying, Are you he
ad Iesum, dicens: tu es qui that should come, &c.
venturus es, an alium expectamus?
Beda: Non ait: tu es qui venisti; BEDE; He says not, Are you He that
sed: tu es qui venturus es? Et est have come, but, Are you he that should
sensus: manda mihi, quia come. The sense is, Tell me who am to
interficiendus ab Herode et ad be slain by Herod, and about to
Inferna descensurus sum, utrum te descend into hell, whether I should
et Inferis debeam nuntiare, qui announce You to the souls below as I
superis nuntiavi; an hoc non have announced You to those above?
conveniat filio Dei, et alium ad haec or is this not befitting the Son of God,
sacramenta missurus es? and you are going to send another for
these sacraments?
Cyrillus: Sed omnino reprobanda CYRIL; But we must altogether disallow
est talis opinio: nunquam enim such an opinion. For no where do we
reperimus sacram Scripturam find the Holy Scriptures stating that
disserere, quod infernalibus John the Baptist foretold to those souls
praenuntiaverit Baptista Ioannes in hell the coming of our Savior. It is
salvatoris adventum. Illud etiam also true to say, that the Baptist was
verum est dicere, quod non not ignorant of the wonderful mystery of
ignoravit Baptista virtutem mysterii the incarnation of the Only-Begotten,
incarnationis unigeniti; unde et hoc and so also along with the other things
cum aliis noverat quod illuminaturus had known this, that our Lord was
erat in Inferno manentes, cum pro about to preach the Gospel to those
omnibus gustaverit mortem, tam who were in hell, after He had tasted
vivis quam mortuis. Sed quoniam death for all living as well as dead. But
sermo sacrae Scripturae hunc since the word of holy Scripture indeed
quidem praedixit venturum declared that Christ would come as the
tamquam Deum et dominum; alii Lord and Chief, but the others were
vero missi sunt sicut famuli ante sent as servants before Him, therefore
Christum: ideo omnium salvator et was the Lord and Savior of all called by
dominus a prophetis nominabatur, the prophets, He who comes, or Who is
qui venit vel qui venturus est, to come; according to that, Blessed, is
secundum illud: benedictus qui he who comes in the name of the Lord,
venit in nomine domini; et in and, A little while, and, he who is to
Habacuc: post modicum qui come shall come, and, will not tarry.
venturus est veniet et non tardabit. The blessed Baptist therefore, receiving
Igitur divinus Baptista quasi nomen as it were this name from Holy
accipiens a sacra Scriptura, misit Scripture, sent certain of his disciples to
quosdam discipulorum suorum seek whether it was indeed He who
quaesituros an ipse sit qui venit vel comes, or, Who is to come.
qui venturus est.
Ambrosius: Sed quomodo fieri AMBROSE; But how could it come to

posset ut de quo dixerat: ecce qui pass, that Him of whom he said,
tollit peccatum mundi, adhuc eum Behold, him who takes away the sins of
Dei filium esse non crederet? Aut the world, he should still not believe to
enim insolentiae est ei tribuere be the Son of God? For either it is
divina quae nescit, aut de Dei filio presumption to attribute to Christ a
dubitasse perfidiae est. Nonnulli divine action ignorantly, or it is unbelief
autem de ipso Ioanne intelligunt to have doubted concerning the Son of
magnum quidem ita prophetam ut God. But some suppose of John
Christum agnosceret; sed tamen himself that he was indeed so great a
non tamquam dubium, sed prophet as to acknowledge Christ, but
tamquam pium vatem quem still as not a doubting, but pious,
venturum crediderat, non credidisse prophet disbelieved that He would die,
moriturum. Non igitur fide, sed whom he believed was about to come.
pietate dubitavit, sicut et Petrus Not therefore in his faith but in his piety,
dicens: propitius tibi esto, domine, he doubted; as Peter also, when he
non fiet hoc. said, Be it far from you, Lord; this shall
not be to you.
Cyrillus: Vel ex dispensatione CYRIL; Or he asks the question by
interrogat; noverat enim ut economy. For as the forerunner he
praecursor passionis Christi knew the mystery of Christ’s passion,
mysterium; sed ut discipulis suis but that his disciples might be
constet quanta sit excellentia convinced how great was the
salvatoris, ex propriis discipulis excellence of the Savior, he sent the
prudentiores misit, quos praecepit more understanding of them, instructing
sciscitari, et viva salvatoris voce them to inquire and learn from the very
conicere, si ipse est qui words of the Savior, whether it was He
expectabatur; unde subditur cum who was expected; as it is added, But
autem ad eum venissent viri, when the men were come to him, they
dixerunt: Ioannes Baptista misit nos said, John the Baptist has sent us to
ad te, dicens: tu es qui venturus es, you, saying, Are you He, &c. But He
an alium expectamus? Sciens knowing as God with what intention
autem ut Deus quo animo misisset John had sent them, and the cause of
eos Ioannes, et causam adventus their coming, was at the time
eorum, tunc temporis egit uberiora performing many miracles, as it follows,
miracula; unde sequitur in ipsa And in the same hour he healed many
autem hora curavit multos a of their infirmities, &c. He said not
languoribus et plagis et spiritibus positively to them I am he, but rather
malis, et caecis multis donavit leads them to the certainty of the fact,
visum. Non dicit eis expresse: ego in order that receiving their faith in Him,
sum; sed ducit eos magis ad rei with their reason agreeing thereto, they
certitudinem, ut congrua ratione might return to him who sent them.
sumentes fidem ipsius revertantur Hence He made not answer to the
ad eum qui misit eos; unde non ad words, but to the intention of him who
verba, sed ad propositum mittentis sent them; as it follows, And Jesus
responsum exhibuit; nam sequitur answering said, to them, Go your way,
et respondens dixit illis: euntes and tell John what things you have
renuntiate Ioanni quae vidistis et seen and, heard: as if He said, Go and
audistis; quasi dicat: narrate Ioanni tell John the things which you have
quae quidem audistis per heard indeed through the Prophets, but
prophetas, consummari vero vidistis have seen accomplished by Me. For He
a me: ea enim tunc agebat quae was then performing those things which
praedixerant prophetae eum the Prophets prophesied He would do;
facturum; de quibus subditur quia that is of which it is added, For the blind
caeci vident, claudi ambulant, see, the lame walk.
leprosi mundantur, surdi audiunt,
mortui resurgunt.
Ambrosius: Plenum sane AMBROSE; An ample testimony surely

testimonium, quo dominum that the Prophets acknowledged the
propheta cognosceret: de ipso enim Lord. For of the Lord Himself it was
fuerat prophetatum quia dominus prophesied, that the Lord gives food to
dat escam esurientibus, erigit the hungry, raises up them that are
elisos, solvit compeditos, illuminat bowed down, looses the prisoners,
caecos; et quod qui ista facit, opens the eyes of the blind, and that he
regnabit in aeternum. Ergo non who does these things shall reign for
humanae ista, sed divinae virtutis ever. Such then are not the tokens of
insignia sunt. Huius autem human, but divine power. But these are
Evangelii exempla vel rara vel nulla found seldom or not at all before the
inveniuntur: unus Tobias oculos Gospel. Tobias alone received sight,
recepit; et haec fuit Angeli, non and this was the cure of an Angel, not
hominis medicina; Elias mortuum of a man. Elias raised the dead, but he
suscitavit; ipse tamen rogavit et prayed and wept, and then
flevit, hic iussit; Eliseus leprosum commended. Elisha caused the
mundari fecit; non tamen ibi valuit cleansing of a leper: yet then the cause
praecepti auctoritas, sed mysterii was not so much in the authority of the
figura. command as in the figure of the
mystery.
Theophylactus: Sunt enim haec THEOPHYL. These are also the words
verba Isaiae dicentis: Deus ipse of Elias, saying, The Lord himself shall
veniet, et salvabit nos. Tunc come and save us. Then the eyes of
aperientur oculi caecorum, et aures the blind shall be opened, and the ears
surdorum patebunt; tunc saliet sicut of the deaf shall be unstopped. Then
cervus, claudus. shall the lame man leap as an hart.
Beda: Et, quod his non minus est, BEDE; And what is not less than these,
subditur pauperes evangelizantur, the poor have the Gospel preached to
pauperes scilicet spiritu vel opibus, them, that is, the poor are enlightened
intus illuminantur, ut inter divites et by the Spirit, or hidden treasures, that
egenos in praedicatione nulla there might be no difference between
distantia sit. Hoc magistri the rich and the poor. These things
comprobavit veritatem; quando prove the faith of the Master, when all
omnis qui apud eum salvari potest, who can be saved by Him are equal.
aequalis est.
Ambrosius: Sed tamen parva AMBROSE; But still these are but slight
adhuc ista dominicae testificationis examples of the testimony to the Lord.
exempla: plenitudo fidei crux The full assurance of faith is the cross
domini, obitus, sepultura est; unde of the Lord, His death and burial.
addidit et beatus est qui non fuerit Hence He adds, And blessed is he who
scandalizatus in me. Crux enim shall not be offended in me. For the
etiam electis scandalum posset cross may cause offense, even to the
afferre; sed nullum hoc maius elect. but there is no greater testimony
divinae personae est testimonium; than this of a divine person. For there is
nihil enim est quod magis esse ultra nothing which seems to be more
humana videatur, quam totum se surpassing the nature of man than that
obtulisse pro mundo. one should offer Himself for the whole
world.
Cyrillus: Vel per hoc volebat CYRIL; Or else, He wished by this to

ostendere quod quaecumque show that whatever was passing in
versabantur in cordibus eorum, ab their hearts, could not be hid from His
oculis ipsius effugere nequiverunt; sight. For they were those who were
ipsi enim erant qui scandalizabantur offended at Him.
de ipso.
Ambrosius: Mystice autem in AMBROSE; But we have before said,

Ioanne supra diximus typum esse that mystically John was the type of the
legis, quae praenuntia fuit Christi. Law, which was the forerunner of
Mittit ergo Ioannes discipulos suos Christ. John then sends his disciples to
ad Christum ut supplementum Christ, that they might obtain the filling
scientiae consequantur, quia up of their knowledge, for Christ is the
plenitudo legis est Christus: et fulfilling of the Law. And perhaps those
fortasse isti discipuli sunt duo disciples are the two nations, of whom
populi, quorum unus ex Iudaeis the one of the Jews believed, the other
credidit, alter ex gentibus, qui ideo of the Gentiles believed because they
credidit, quia audivit. Voluerunt ergo heard. They wished then to see,
et isti videre: quia beati oculi qui because blessed are the eyes that see.
vident. Cum autem venerint ad But when they shall have come to the
Evangelium, et cognoverint Gospel, and found that the blind
illuminari caecos, ambulare receive their sight, the lame walk, then
claudos, tunc dicent: oculis nostris shall they say, “We have seen with out
perspeximus: videmur enim nobis eyes,” for we seem to ourselves to see
vidisse quae legimus: aut fortasse Him whom we read of. Or perhaps
in parte quadam corporis nostri, through the instrumentality of a certain
omnes videmur investigasse part of our Body we all seem to have
dominicae seriem passionis: fides traced out the course of our Lord’s
enim per paucos ad plures pervenit. passion; for faith comes through the
Lex ergo Christum venturum few to the many. The Law then
annuntiat, Evangelii Scriptura announces that Christ will come, the
venisse confirmat. writings of the Gospel prove that He
has come.
Lectio 4
24 ἀπελθόντων δὲ τῶν 24. And when the

ἀγγέλων ἰωάννου messengers of John were
departed, he began to speak
ἤρξατο λέγειν πρὸς to the people concerning
τοὺς ὄχλους περὶ John, What went you out
ἰωάννου, τί ἐξήλθατε into the wilderness for to
εἰς τὴν ἔρημον see? A reed shaken with the
wind? 25. But what went you
θεάσασθαι; κάλαμον
out for to see? A man
ὑπὸ ἀνέμου clothed in soft raiment?
σαλευόμενον; 25 ἀλλὰ Behold, they which are
τί ἐξήλθατε ἰδεῖν; gorgeously appareled, and
ἄνθρωπον ἐν live delicately, are in kings’
courts. 26. But what went
μαλακοῖς ἱματίοις you out for to see? A
ἠμφιεσμένον; ἰδοὺ οἱ prophet? Yea, I say to you,
and much more than a
ἐν ἱματισμῷ ἐνδόξῳ prophet. 27. This is he, of
καὶ τρυφῇ ὑπάρχοντες whom it is written, Behold, I
ἐν τοῖς βασιλείοις send my messenger before
εἰσίν. 26 ἀλλὰ τί your face, which shall
prepare your way before
ἐξήλθατε ἰδεῖν;
you. 28. For I say to you,
προφήτην; ναί, λέγω Among those that are born
ὑμῖν, καὶ περισσότερον of women there is not a
προφήτου. 27 οὗτός greater prophet than John
ἐστιν περὶ οὗ the Baptist: but he that is
least in the kingdom of God
γέγραπται, ἰδοὺ is greater than he.
ἀποστέλλω τὸν
ἄγγελόν μου πρὸ
προσώπου σου, ὃς
κατασκευάσει τὴν
ὁδόν σου ἔμπροσθέν
σου. 28 λέγω ὑμῖν,
μείζων ἐν γεννητοῖς
γυναικῶν ἰωάννου
οὐδείς ἐστιν: ὁ δὲ
μικρότερος ἐν τῇ
βασιλείᾳ τοῦ θεοῦ
μείζων αὐτοῦ ἐστιν.
Cyrillus: Coniecit dominus, CYRIL; The Lord, knowing the secrets

tamquam hominum secreta of men, foresaw that some would say, If
cognoscens, aliquos dicturos: si until now John is ignorant of Jesus, how
usque hodie ignorat Ioannes did he show Him to us, saying, Behold
Iesum, qualiter eum ostendebat the Lamb of God, which takes away the
nobis, dicens: ecce agnus Dei, sins of the world? To quench therefore
ecce qui tollit peccata mundi? Ut this feeling which had taken possession
igitur sanaret hanc passionem of them, He prevented the injury which
quae eis acciderat, damnum quod might arise from the offense, as it
ex scandalo procedebat, exclusit; follows, And when the messengers of
unde dicitur et cum discessissent John were departed, he began to speak
nuntii Ioannis, coepit dicere de to the people concerning John, what
Ioanne ad turbas: quid existis in went you out for to see? A reed shaken
desertum videre? Arundinem vento in the wind? As if He said, you marveled
agitatam? Quasi dicat: mirati estis at John the Baptist, and oftentimes
de Ioanne Baptista, et pluries came to see him, passing over long
perrexistis ad eum, percurrentes journeys in the desert; surely in vain, if
tam longa deserti itinera: frustra you think him so fickle as to be like a
siquidem, si sic levem ipsum reed bending down whichever way the
existimatis, ut similis sit arundini wind moves it. For such he appears to
declinanti quocumque agitat be, who lightly avows his ignorance of
ventus. Talis enim esse videtur, si the things which he knows.
quae cognovit, ex levitate se
ignorare fatetur.
Titus: Non autem existis in TITUS BOST. But you went not out into
desertum, ubi nulla iucunditas, the desert, (where there is no
civitatibus omissis, nisi de hoc viro pleasantness,) leaving your cities,
curam gerentes. except as caring for this man.
Graecus: Hoc autem post GREEK EX. Now these things were
recessum discipulorum Ioannis spoken by our Lord after the departure
dominus dixit: non enim of John’s disciples, for He would not
praesentibus eis proferre volebat utter the praises of the Baptist while
Baptistae praeconia, ne blandientis they were present, lest His words
verba esse putarentur. should be counted as those of a
flatterer.
Ambrosius: Non otiose autem AMBROSE; Not unmeaningly then is

Ioannis hic persona laudatur, qui the character of John praised there,
vitae amore posthabito, iustitiae who preferred the way of righteousness
formam nec mortis terrore mutavit. to the love of life, and swerved not
Deserto enim mundus hic through fear of death. For this world
comparari videtur adhuc sterilis, seems to be compared to a desert, into
adhuc incultus; in quem negat which, as yet barren and uncultivated,
nobis dominus ita prodeundum ut the Lord says we must not so enter as
mente carnis inflatos, vacuosque to regard men puffed up with a fleshly
virtutis internae viros, et fragili se mind, and devoid of inward virtue, and
gloriae saecularis sublimitate vaunting themselves in the heights of
iactantes, exemplari quodam et frail worldly glory, as a kind of example
imagine nobis putemus imitandos, and model for our imitation. And such
quos procellis huius mundi being exposed to the storms of this
obnoxios vita mobilis inquietat, iure world, and tossed to and from by a
arundini comparandos. restless life, are rightly compared to a
reed.
Graecus: Est etiam infallibile GREEK EX. We have also an infallible

testimonium vitae Ioannis vestitus testimony to John’s way of life in his
cum carcere, in quem detrusus non manner of clothing, and his
fuisset, si scivisset favere imprisonment, into which he never
principibus; unde sequitur sed quid would have been cast had he known
existis videre? Hominem mollibus how to court princes; as it follows, but
vestimentis indutum? Ecce qui in what went you out for to see? A man
veste pretiosa sunt et in deliciis, in clothed with soft raiment? Behold they
domibus regum sunt. Mollibus who are gorgeously appareled, and live
vestimentis indutus viventes in delicately, are in kings’ houses. By
deliciis significat. being clothed with soft raiment, he
signifies men who live luxuriously.
Chrysostomus: Mollis autem CHRYS. But a soft garment relaxes the

vestis dissolvit rigidam animam; et austerity of the soul; and if worn by a
si rigidum corpus assumat et hard and rigorous body, soon, by such
asperum, facile per huiusmodi effeminacy, makes it frail and delicate.
mollitiem delicatum reddit et fragile. But when the body becomes softer, the
Facto vero corpore molliori, soul must also share the injury; for
necesse est et animam participare generally its workings correspond wit
laesionem; nam ut plurimum the conditions of the body.
operationes ipsius consonant
dispositionibus corporis.
Cyrillus: Qualiter ergo tanta CYRIL; How then could a religious

sedulitas religionis ut carnales strictness, so great that it subdued to
passiones subiceret, ad tantam itself all fleshly lusts, sink down to such
ignorantiam deveniret, nisi ex ignorance, except from a frivolity of
mentis levitate, quam non mind, which is not fostered by
asperitates, sed illecebrae austerities, but by worldly delights. If
mundanae delectant? Igitur si velut then you imitate John, as one who
non colentem deliciosa Ioannem cared not for pleasure, award him also
imitamini, date ei robur the strength of mind, which befits his
continentiae competens si vero continence. But if strictness no more
nihil amplius debetur honestae tends to this than a life of luxury, why do
conversationi, quid, omissa you, not respecting those who live
reverentia delicatorum, incolam delicately, admire the inhabitant of the
deserti, vileque tegumen et desert, and his wretched garment of
camelorum vellus miramini? camel’s hair.
Chrysostomus in Matthaeum: CHRYS. By each of these sayings He

Per utrumque autem dictorum shows John to be neither naturally not
designat, quod Ioannes nec easily shaken or diverted from any
naturaliter, nec facile mobilis erat, purpose.
nec ulla voluptate flecteretur.
Ambrosius: Et quamvis plerosque AMBROSE; And although very many

mollioris cura vestis effeminet, become effeminate by the use of softer
tamen alia videtur hic indumenta garments, yet here other garments
significare; humana scilicet seem to be meant, namely, our mortal
corpora, quibus anima nostra bodies, by which our souls are clothed.
vestitur. Sunt autem mollia Again, luxurious acts and habits are soft
indumenta deliciosi actus et mores; garments, but those whose languid
hi vero quibus fluida deliciis limbs are wasted away in luxuries are
membra solvuntur, regni caelestis shut out of the kingdom of heaven,
extorres sunt; quos rectores mundi whom the rulers of this world and of
huius atque tenebrarum ceperunt: darkness have taken captive. For these
hi sunt enim reges qui dominantur are the kings who exercise tyranny over
suorum operum aemulos. those who are their fellows in their own
works.
Cyrillus: Sed forte inconveniens CYRIL; But perhaps it does not concern
est circa hoc excusare Ioannem; us to excuse John upon this ground, for
fatemini enim eum imitabilem esse; you confess that he is worthy of
unde subdit sed quid existis imitation, hence He adds, But what went
videre? Prophetam? Utique dico you out for to see? A prophet? Verily I
vobis: et plusquam prophetam. say to you, more than a prophet. For the
Prophetae namque praedicabant prophets foretold that Christ would
venturum: hic autem non solum come, but John not only foretold that He
venturum praedicavit, sed et would come, but also declared Him to
praesentem indicavit, dicens: ecce be present, saying, Behold the Lamb of
agnus Dei. God.
Ambrosius: Maior sane propheta, AMBROSE; Indeed, greater than a

in quo finis est prophetarum: quia prophet (or more than a prophet) was
multi cupierunt videre quem iste he in whom the prophets terminate; for
conspexit, quem iste baptizavit. many desired to see Him whom he saw,
whom he baptized.
Cyrillus: Cum igitur et a loco et a CYRIL; Having then described his

vestibus et ex concursu hominum character by the place where he dwelt,
morem eius descripserit, introducit by his clothing, and from the crowds
prophetae testimonium, dicens hic who went to see him, He introduces the
est, de quo scriptum est, scilicet in testimony of the prophet, saying, This is
Malachia: ecce mitto Angelum he of whom it is written, Behold, I send
meum. my angel.
Titus: Angelum appellat hominem, TITUS BOST. He calls a man an angel,

non quia natura esset Angelus, not because he was by nature an angel,
homo enim naturaliter erat; sed for he was by nature a man, but
quia opus Angeli exercebat, because he exercised the office of an
nuntiando Christi adventum. angel, in heralding the advent of Christ.
Graecus: Quod autem subdit ante GREEK EX. But by the words which
faciem tuam, propinquitatem follow, Before your face, he signifies
designat: apparuit enim hominibus nearness of time, for John appeared to
prope Christi adventum; quapropter men close to the coming of Christ.
et plusquam prophetam ipsum Wherefore must he indeed be
esse existimandum est; nam et hi considered more than a prophet, for
qui in militiis collaterales sunt those also who in battle fight close to
regibus, digniores et familiariores the sides of kings, are their most
sunt. distinguished and greatest friends.
Ambrosius: Viam autem domino AMBROSE; But he prepared the way of

non solum nascendi secundum the Lord not only in the order of birth
carnem ordine fideique nuntio, sed according to the flesh, and as the
etiam praecursu quodam paravit messenger of faith, but also as the
passiones; unde sequitur qui forerunner of His glorious passion.
praeparabit viam tuam ante te. Hence it follows, Who shall prepare
your way before you.
Si autem et Christus propheta,
quomodo maior hic omnibus? Sed AMBROSE; But if Christ also is a
inter mulieris, non virginis natos: prophet, how is this man greater than
maior enim iis fuit quibus aequalis all. But it is said, among those born of
poterat esse sorte nascendi; unde woman, not of a virgin. For He was
sequitur dico enim vobis: maior greater than those, whose equal he
inter natos mulierum propheta might be in way of birth, as it follows,
Ioanne Baptista non est. For I say to you, of those that are born
of woman, there is not a greater prophet
than John the Baptist.
Chrysostomus in Matthaeum: CHRYS. The voice of the Lord is indeed

Sufficit quidem domini vox sufficient to bear testimony to John’s
praebens testimonium preeminence among men. But any one
praeeminentiae Ioannis inter will find the real facts of the case
homines; reperiet autem qui vult et confirming the same, by considering his
rei veritatem consonam, si food, his manner of life, the loftiness of
mensam eius consideraverit, si his mind. For he dwelt on earth as one
vitam, si mentis excellentiam: velut who had come down from heaven,
enim qui caelitus descendisset, casting no care upon his body, his mind
degebat in terra, fere nullam raised up to heaven, and united to God
gerens curam de corpore, alone, taking no thought for worldly
intellectualiter erectus in caelum, et things; his conversation grave and
soli Deo coniunctus, de nullo gentle, for with the Jewish people he
mundanorum sollicitus; sermo dealt honestly and zealously, with the
severus et lenis: nam cum populo king boldly, with his own disciples mildly.
Iudaeorum viriliter et ferventer, cum He did nothing idle or trifling, but all
rege audacter, cum propriis things becomingly.
discipulis leniter conferebat: nil
frustra vel leviter, omnia
convenienter agebat.
Isidorus abbasMaior etiam inter ISIDORE PELEUS; John was also

natos mulierum Ioannes eo quod greatest among those that are born of
ab ipso matris utero prophetavit, et women because he prophesied from the
positus in tenebris lumen quod iam very womb of his mother, and though in
venerat non ignoravit. darkness, was not ignorant of the light
which had already come.
Ambrosius: Denique eo usque AMBROSE; Lastly, so impossible is it
cum Dei filio non poterit Ioannis that there should be any comparison
esse ulla collatio ut et infra Angelos between John and the Son of God, that
aestimetur; unde sequitur qui he is counted even below the angels; as
autem minor est in regno Dei, it follows, But he that is least in the
maior est illo. kingdom of God, is greater than he.
Beda: Haec sententia duobus BEDE; These words may be

modis potest intelligi: aut enim understood in two ways. For either he
regnum Dei appellavit quod called that the kingdom of God, which
nondum accepimus, in quo sunt we have not yet received, (in which are
Angeli, et quilibet in eis minor, the Angels,) and the very least among
maior est quolibet iusto portante them is greater than any righteous man,
corpus, quod aggravat animam; aut who bears about a body, which weighs
si regnum Dei intelligi voluit huius down the soul. Or if by the kingdom of
temporis Ecclesiam, seipsum God be meant to be understood the
dominus significavit, qui nascendi Church of this time, the Lord referred to
tempore minor erat Ioanne, maior Himself, who in the time of His birth
autem divinitatis auctoritate et came after John, but was greater in
potestate dominica: proinde divine authority, and the power of the
secundum primam expositionem ita Lord. Moreover, according to the first
distinguitur: qui autem minor est in explanation, the distinction is as follows,
regno Dei, ac deinde subinfertur But he who is least in the kingdom of
maior est illo; secundum God, and then it is added, is greater
posteriorem vero ita: qui autem than he. According to the latter, But he
minor est, ac deinde subinfertur in who is least, and then added, is greater
regno Dei maior est illo. in the kingdom of God than he.
Chrysostomus: Ut enim copia CHRYS. For He adds this, that the

laudum Ioannis occasionem abundant praise of John might not give
Iudaeis non daret praeferendi the Jews a pretext to prefer John to
Ioannem Christo, hoc subdidit. Ne Christ. But do not suppose that he
autem putes quod comparative se spoke comparatively of His being
dixerit maiorem Ioanne. greater than John.
Ambrosius: Alia enim est ista AMBROSE; For He is of another

natura, nec humanis nature, which bears not comparison
generationibus comparanda: non with human kind. For there can be no
potest enim homini cum Deo ulla comparing of God with men.
esse collatio.
Cyrillus: Mystice autem, cum CYRIL; But in a mystery, when showing

Ioannis praerogativam ostendit the superiority of John among those that
inter natos mulierum, ponit ex are born of women, he places in
opposito aliquid maius eo, scilicet opposition something greater, namely,
qui per spiritum sanctum natus est Himself who was born by the holy Spirit
filius Dei: regnum enim donum Dei the Son of God. For the kingdom of the
spiritus est. Quamvis ergo Lord is the Spirit of God. Although then
secundum operationem et as respects works and holiness, we
sanctitatem, minores sumus his qui may be inferior to those who attained to
legis mysterium sunt assecuti, the mystery of the law, whom John
quos Ioannes significat: tamen represents, yet through Christ we have
maiora per Christum attingimus, greater things, being made partakers of
participes facti divinae naturae. the Divine nature.
Lectio 5
29 καὶ πᾶς ὁ λαὸς 29. And all the people that

ἀκούσας καὶ οἱ τελῶναι heard him, and the
Publicans, justified God,
ἐδικαίωσαν τὸν θεόν, being baptized with the
βαπτισθέντες τὸ baptism of John. 30. But
βάπτισμα ἰωάννου: 30 οἱ the Pharisees and Lawyers
δὲ φαρισαῖοι καὶ οἱ rejected the counsel of God
against themselves, being
νομικοὶ τὴν βουλὴν τοῦ
not baptized of him. 31.
θεοῦ ἠθέτησαν εἰς And the Lord said,
ἑαυτούς, μὴ Whereunto then shall I
βαπτισθέντες ὑπ' liken the men of this
αὐτοῦ. 31 τίνι οὖν generation? and to what
are they like? 32. They are
ὁμοιώσω τοὺς like to children sitting in the
ἀνθρώπους τῆς γενεᾶς marketplace, and calling
ταύτης, καὶ τίνι εἰσὶν one to another, and saying,
ὅμοιοι; 32 ὅμοιοί εἰσιν We have piped to you, and
you have not danced; we
παιδίοις τοῖς ἐν ἀγορᾷ
have mourned to you, and
καθημένοις καὶ you have not wept. 33. For
προσφωνοῦσιν John the Baptist came
ἀλλήλοις, ἃ λέγει, neither eating bread nor
ηὐλήσαμεν ὑμῖν καὶ οὐκ drinking wine; and you say,
He has a devil. 34. The
ὠρχήσασθε: Son of man is come eating
ἐθρηνήσαμεν καὶ οὐκ and drinking; and you say,
ἐκλαύσατε. 33 ἐλήλυθεν Behold a gluttonous man,
γὰρ ἰωάννης ὁ and a wine-bibber, a friend
of Publicans and sinners!
βαπτιστὴς μὴ ἐσθίων
35. But wisdom is justified
ἄρτον μήτε πίνων οἶνον, of all her children.
καὶ λέγετε, δαιμόνιον
ἔχει: 34 ἐλήλυθεν ὁ υἱὸς
τοῦ ἀνθρώπου ἐσθίων
καὶ πίνων, καὶ λέγετε,
ἰδοὺ ἄνθρωπος φάγος
καὶ οἰνοπότης, φίλος
τελωνῶν καὶ
ἁμαρτωλῶν. 35 καὶ
ἐδικαιώθη ἡ σοφία ἀπὸ
πάντων τῶν τέκνων
αὐτῆς.
Chrysostomus in Matthaeum: CHRYS. Having declared the praises

Praemissa commendatione Ioannis, of John, he next exposes the great
magnum Pharisaeorum et fault of the Pharisees and lawyers,
legisperitorum prodidit crimen, qui who would not after the publicans
nec post publicanos Baptisma receive the baptism of John. Hence it
Ioannis acceperunt; unde dicitur et is said, And all the people that heard
omnis populus audiens et publicani him, and the Publicans, justified God.
iustificaverunt Deum, baptizati
Baptismo Ioannis.
Ambrosius in Lucam: Iustificatur AMBROSE; God is justified by

Deus per Baptismum, dum se baptism, wherein men justify
homines peccata propria confitendo themselves confessing their sins. For
iustificant: qui enim peccat, et he that sins and confesses his sin to
confitetur Deo peccatum, iustificat God justifies God, submitting himself
Deum: cedens ei vincenti, ab eoque to Him who overcomes, and hoping for
gratiam sperans. In Baptismate igitur grace from Him; God therefore is
iustificatur Deus, in quo est et justified by baptism, in which there is
confessio, et venia peccatorum. confession and pardon of sin.
Eusebius in Lucam: Quia etiam EUSEBIUS. Because also they

crediderunt, iustificaverunt Deum: believed, they justified God, for He
apparuit enim eis iustus in omnibus appeared just to them in all that He
quae fecit. Pharisaei autem did. But the disobedient conduct of the
repellendo Ioannem, tamquam Pharisees in not receiving John,
inobedientes, non consonabant accorded not with the words of the
prophetae dicenti: ut iustificeris in prophet, That you might be justified
sermonibus tuis; unde sequitur when you speak. Hence it follows, But
Pharisaei autem et legisperiti the Pharisees and lawyers rejected the
consilium Dei spreverunt in counsel of God, &c.
semetipsis, non baptizati ab eo.
Beda: Haec verba sive ex persona BEDE; These words were ere spoken
Evangelistae, sive ex persona either in the person of the Evangelist,
salvatoris, ut quibusdam placet, or, as some think, of the Savior; but
dicta sunt. Quod autem dicit in when he says, against themselves he
semetipsis, vel contra semetipsos, means that he who rejects the grace of
significat quia qui gratiam Dei God, does it against himself. Or, they
respuit, contra semetipsum facit. Vel are blamed as foolish and ungrateful
ad semetipsos missum Dei for being unwilling to receive the
consilium stulti et ingrati vituperantur counsel of God, sent to themselves
noluisse recipere. Consilium ergo The counsel then is of God, because
est Dei, quod per passionem et He ordained salvation by the passion
mortem Christi salvare decrevit: and death of Christ, which the
quod Pharisaei et legisperiti Pharisees and lawyers despised.
spreverunt.
Ambrosius: Non condemnamus AMBROSE; Let us not then despise

ergo, sicut Pharisaei, consilium Dei (as the Pharisees did) the counsel of
quod est in Ioannis Baptismate: hoc God, which is in the baptism of John,
est consilium quod magni consilii that is, the counsel which the Angel of
Angelus reperit. Ioannis consilium great counsel searches out. No one
nemo contemnit, Dei consilium quis despises the counsel of man Who then
refutet? shall reject the counsel of God?
Cyrillus: Erat autem quidam modus CYRIL; There was as a certain play
ludendi talis consuetus apud filios among, the Jewish children of this
Iudaeorum: bipartiebatur puerorum kind. A company of boys were
caterva, qui rerum praesentis vitae collected together, who mocking the
deridentes repentinam sudden changes in the affairs of this
transmutationem, hi quidem life, some of them sang, some
canebant, hi vero moerebant; sed mourned, but the mourners did not
nec gaudentibus congaudebant rejoice with those that rejoiced, nor did
moerentes, nec qui gaudebant those who rejoiced fall in with those
confirmabant se flentibus; deinde that wept. They then rebuked each
arguebant se invicem improperantes other in turn with the charge of want of
incompassionis malitiam. Tale quid sympathy. That such were the feelings
passam fuisse Iudaeorum plebem of the Jewish people and their rulers,
una cum principibus Christus Christ implied in the following words,
innuebat; unde ex persona Christi spoken in the person of Christ;
subditur cui ergo similis dicam Whereunto then shall I liken the men
homines generationis huius, et cui of this generation, and to what are
similes sunt? Similes sunt pueris they like? They are like to children
sedentibus in foro, et loquentibus ad sitting in the market-place.
invicem, et dicentibus: cantavimus
vobis tibiis, et non saltastis;
lamentavimus, et non plorastis.
Beda: Generatio Iudaeorum BEDE; The Jewish generation is

comparatur pueris, quia doctores compared to children, because
olim prophetas habebant, de quibus formerly they had prophets for their
dicitur ex ore infantium et lactentium teachers, of whom it is said, Out of the
perfecisti laudem. mouths of babes and sucklings have
you perfected praise.
Ambrosius: Cantaverunt autem AMBROSE; But the prophets sung,

prophetae spiritualibus modulis repeating in spiritual strains their
publicae salutis oracula resultantes, oracles of the common salvation; they
fleverunt threnis flebilibus Iudaeorum wept, soothing with mournful dirges
dura corda mulcentes. Hoc canticum the hard hearts of the Jews. The
non in foro, non in plateis canebatur, songs were not sung in the market-
sed in Ierusalem: ipsa est enim place, nor in the streets, but in
dominicum forum, in quo Jerusalem. For that is the Lord’s
praeceptorum caelestium iura forum, in which the laws of His
conduntur. heavenly precepts are framed.
Gregorius Nyssenus: Canticum GREG. NYSS. But singing and

autem et lamentatio nil aliud est lamentation are nothing else but in the
quam excessus, hoc quidem gaudii, breaking forth, the one indeed of joy,
illud vero moeroris. Resonat autem the other of sorrow. Now at the sound
quaedam consona melodia ex of a tune played upon a musical
organo musico, secundum quam instrument, man by the concordant
dum homo pede et motu consono beating of his feet, and motion of his
corporis commovetur, intrinsecam body, portrays his inward feelings.
dispositionem manifestat; et ideo Hence he says, We have sung, and
dicit lamentavimus, et non plorastis. you have not danced; we have
mourned to you and you have not
wept.
Augustinus de quaest. Evang: AUG. Now these words have

Haec autem pertinent ad Ioannem et reference to John and Christ. For
Christum. Quod enim dicit when he says, We have mourned, and
lamentavimus, et non plorastis, ad you have not wept, it is in allusion to
Ioannem pertinet, cuius abstinentia a John, whose abstinence from meat
cibis et potu luctum poenitentiae and drink signified penitential sorrow;
significabat; unde exponendo subdit and hence he adds in explanation, For
venit enim Ioannes Baptista neque John came neither eating bread, nor
manducans panem, neque bibens drinking wine, and you say he has a
vinum; et dicitis: Daemonium habet. devil.
Cyrillus: Praesumunt criminari CYRIL; They take upon themselves to

virum qualibet admiratione dignum: slander a man worthy of all admiration.
Daemonium habere dicunt They say that he who mortifies the law
mortificantem legem peccati, quae of sin which is in his members has a
latet in membris. devil.
Augustinus de quaest. Evang: AUG. But his words, We have piped to

Quod autem dixerat cantavimus you, and you have not danced, refer to
tibiis, et non saltastis, ad ipsum the Lord Himself, who by using meats
dominum pertinet, qui utendo cum and drinks as others did, represented
ceteris cibo et potu, laetitiam regni the joy of His kingdom. Hence it
significabat; unde sequitur venit filius follows, The Son of man came eating
hominis manducans et bibens; et and drinking &c.
dicitis: ecce homo devorator et
bibens vinum.
Titus: Noluit enim Christus abstinere TITUS BOST. For Christ would not
ab huiusmodi cibis, ne occasionem abstain from this food, lest He should
daret haereticis, qui dicunt creaturas give a handle to heretics, who say that
esse malas, et vituperant carnes et the creatures of God are bad, and
vinum. blame flesh and wine.
Cyrillus: Ubi autem potuerunt CYRIL; But where could they point out
ostendere dominum voratorem? the Lord as gluttonness? For Christ is
Invenitur enim Christus ubique found every where repressing excess,
reprimere immoderantiam, et ad and leading men to temperance. But
modestiam ducere. Conversabatur He associated with publicans and
autem cum publicanis et sinners. Hence they said against Him,
peccatoribus; unde contra eum He is a friend of Publicans and
dicebant amicus publicanorum et sinners, though He could in no wise
peccatorum; cum tamen nullatenus fall into sin, but on the contrary was to
ipse posset in peccatum incidere, them the cause of salvation. For the
sed e contra fiebat eis causa salutis: sun is not polluted though sending its
non enim coinquinatur sol radians rays over all the earth, and frequently
super totam terram, et frequenter falling upon unclean bodies. Neither
superveniens immundis corporibus; will the Sun of righteousness be hurt
nec sol iustitiae laedetur by associating with the bad. But let no
conversando cum pravis. Nemo one attempt to place his own condition
autem conetur comparare propriam on a level with Christ’s greatness, but
mensuram dignitatibus Christi: sed let each considering his own infirmity
quilibet propriam fragilitatem avoid having dealing with such men,
considerans vitet consortia talium: for “evil communications corrupt good
prava namque colloquia mores manners.” It follows, And wisdom is
corrumpunt bonos. Sequitur et justified of all her children.
iustificata est sapientia ab omnibus
filiis suis.
Ambrosius: Sapientia Dei filius est AMBROSE; The Son of God is

per naturam, non per profectum: wisdom, by nature, not by growth,
quae iustificatur per Baptisma, in eo which is justified by baptism, when it is
quod non per contumaciam refutatur, not rejected through obstinacy, but
sed per iustitiam Dei munus through righteousness is
agnoscitur. In eo ergo iustificatio Dei acknowledged the gift of God. Herein
est, si non ad indignos et obnoxios, then is the justification of God, if he
sed ad innocentes, per ablutionem seems to transfer His gifts not to the
sanctos et iustos, videatur sua unworthy and guilty, but to those who
munera transtulisse. are through baptism holy and just.
Chrysostomus: Filios autem CHRYS. But by the children of

sapientiae dicit sapientes: consuevit wisdom, He means the wise. For
enim Scriptura malos magis ex Scripture is accustomed to indicate the
peccato quam ex nomine indicare, bad rather by their sin than their name,
bonos autem filios appellare but to call the good the children of the
informantis eos virtutis. virtue which characterizes them.
Ambrosius: Bene autem dicit ab AMBROSE; He well says, of all, for

omnibus: quia circa omnes iustitia justice is reserved for all, that the
reservatur, ut susceptio fiat fidelium faithful may be taken up, the
et eiectio perfidorum. unbelievers cast out.
Augustinus de quaest. Evang: Vel AUG. Or, when he says, wisdom is

quod dicit iustificata est sapientia ab justified of all her children, he show
omnibus filiis suis, ostendit filios that the children of wisdom understand
sapientiae intelligere, nec in that righteousness consists neither in
abstinendo, nec in manducando abstaining from nor eating food, but in
esse iustitiam, sed in aequanimitate patiently enduring want. For not the
tolerandi inopiam: non enim usus, use of such things, but the coveting
sed concupiscentia reprehendenda after them, must be blamed; only let a
est, dummodo congruas in man adapt himself to the kind of food
generibus alimentorum his cum of those with whom he lives.
quibus tibi vivendum est.
Lectio 6
36 ἠρώτα δέ τις αὐτὸν 36. And one of the

τῶν φαρισαίων ἵνα Pharisees desired him that
he would eat with him. And
φάγῃ μετ' αὐτοῦ: καὶ he went into the Pharisee’s
εἰσελθὼν εἰς τὸν οἶκον house, and sat down to
τοῦ φαρισαίου meat. 37. And, behold, a
κατεκλίθη. 37 καὶ ἰδοὺ woman in the city, which
was a sinner, when she
γυνὴ ἥτις ἦν ἐν τῇ
knew that Jesus sat at meat
πόλει ἁμαρτωλός, καὶ in the Pharisee’s house,
ἐπιγνοῦσα ὅτι brought an alabaster box of
κατάκειται ἐν τῇ οἰκίᾳ ointment, 38. And stood at
τοῦ φαρισαίου, his feet behind him
weeping, and began to
κομίσασα ἀλάβαστρον wash his feet with tears,
μύρου 38 καὶ στᾶσα and did wipe them with the
ὀπίσω παρὰ τοὺς hairs of her head, and
πόδας αὐτοῦ κλαίουσα, kissed his feet, and
τοῖς δάκρυσιν ἤρξατο anointed them with the
ointment. 39. Now when the
βρέχειν τοὺς πόδας Pharisee which had bidden
αὐτοῦ καὶ ταῖς θριξὶν him saw it, he spoke within
τῆς κεφαλῆς αὐτῆς himself, saying, This man, if
ἐξέμασσεν, καὶ he were a prophet, would
have known who and what
κατεφίλει τοὺς πόδας
manner of woman this is
αὐτοῦ καὶ ἤλειφεν τῷ that touches him: for she is
μύρῳ. 39 ἰδὼν δὲ ὁ a sinner. 40. And Jesus
φαρισαῖος ὁ καλέσας answering said to him,
αὐτὸν εἶπεν ἐν ἑαυτῷ Simon, I have somewhat to
say to you. And he said,
λέγων, οὗτος εἰ ἦν Master, say on. 41. There
προφήτης, ἐγίνωσκεν was a certain creditor which
ἂν τίς καὶ ποταπὴ ἡ had two debtors: the one
γυνὴ ἥτις ἅπτεται owed five hundred pence,
and the other fifty. 42. And
αὐτοῦ, ὅτι ἁμαρτωλός
when they had nothing to
ἐστιν. 40 καὶ pay, he frankly forgave them
ἀποκριθεὶς ὁ Ἰησοῦς both. Tell me therefore,
εἶπεν πρὸς αὐτόν, which of them will love him
σίμων, ἔχω σοί τι most? 43. Simon answered
and said, I suppose that he,
εἰπεῖν. ὁ δέ, διδάσκαλε, to whom he forgave most.
εἰπέ, φησίν. 41 δύο And he said to him, you
χρεοφειλέται ἦσαν have rightly judged. 44. And
δανιστῇ τινι: ὁ εἷς he turned to the woman,
and said to Simon, See you
ὤφειλεν δηνάρια
this woman? I entered into
πεντακόσια, ὁ δὲ your house, you gave me
ἕτερος πεντήκοντα. 42 no water for my feet: but
μὴ ἐχόντων αὐτῶν she has washed my feet
ἀποδοῦναι ἀμφοτέροις with tears, and wiped them
with the hairs of her head.
ἐχαρίσατο. τίς οὖν 45. You gave me no kiss:
αὐτῶν πλεῖον but this woman since the
ἀγαπήσει αὐτόν; 43 time I came in has not
ἀποκριθεὶς σίμων ceased to kiss my feet. 46.
My head with oil you did not
εἶπεν, ὑπολαμβάνω ὅτι
anoint: but this woman has
ᾧ τὸ πλεῖον ἐχαρίσατο. anointed my feet with
ὁ δὲ εἶπεν αὐτῷ, ὀρθῶς ointment. 47. Wherefore I
ἔκρινας. 44 καὶ say to you, Her sins, which
στραφεὶς πρὸς τὴν are many, are forgiven; for
she loved much: but to
γυναῖκα τῷ σίμωνι ἔφη, whom little is forgiven, the
βλέπεις ταύτην τὴν same loves little. 48. And he
γυναῖκα; εἰσῆλθόν σου said to her, Your sins are
εἰς τὴν οἰκίαν, ὕδωρ μοι forgiven. 49. And they that
sat at meat with him began
ἐπὶ πόδας οὐκ ἔδωκας: to say within themselves,
αὕτη δὲ τοῖς δάκρυσιν Who is this that forgives
ἔβρεξέν μου τοὺς sins also? 50. And he said
πόδας καὶ ταῖς θριξὶν to the woman, Your faith
has saved you: go in peace.
αὐτῆς ἐξέμαξεν. 45
φίλημά μοι οὐκ
ἔδωκας: αὕτη δὲ ἀφ' ἧς
εἰσῆλθον οὐ διέλιπεν
καταφιλοῦσά μου τοὺς
πόδας. 46 ἐλαίῳ τὴν
κεφαλήν μου οὐκ
ἤλειψας: αὕτη δὲ μύρῳ
ἤλειψεν τοὺς πόδας
μου. 47 οὗ χάριν λέγω
σοι, ἀφέωνται αἱ
ἁμαρτίαι αὐτῆς αἱ
πολλαί, ὅτι ἠγάπησεν
πολύ: ᾧ δὲ ὀλίγον
ἀφίεται, ὀλίγον ἀγαπᾷ.
48 εἶπεν δὲ αὐτῇ,
ἀφέωνταί σου αἱ
ἁμαρτίαι. 49 καὶ
ἤρξαντο οἱ
συνανακείμενοι λέγειν
ἐν ἑαυτοῖς, τίς οὗτός
ἐστιν ὃς καὶ ἁμαρτίας
ἀφίησιν; 50 εἶπεν δὲ
πρὸς τὴν γυναῖκα, ἡ
πίστις σου σέσωκέν σε:
πορεύου εἰς εἰρήνην.
Beda: Quia superius dictum fuerat: BEDE; Having said just before, And the
et omnis populus audiens et people that heard him justified God,
publicani iustificaverunt Deum, being baptized with the baptism of
baptizati Baptismate Ioannis, idem John the same Evangelist builds up in
Evangelista, quae verbis deed what he had proposed in word,
proposuerat, etiam factis astruit: namely, wisdom justified by the
iustificatam scilicet sapientiam a righteous and the penitent, saying, And
iustis et poenitentibus, dicens one of the Pharisees desired him, &c.
rogabat autem illum quidam
Pharisaeus ut manducaret cum illo.
Gregorius Nyssenus: Haec GREG. NYSS. This account is full of

conscriptio quemdam utilem precious instruction. For there are very
intellectum sapit. Sunt enim plerique many who justify themselves, being
eorum qui se iustificant inflati puffed up with the dreamings of an idle
suspicione vani sensus, priusquam fancy, who before the time of Judgment
veniat verum iudicium, separantes comes, separate themselves as lambs
seipsos velut agnos ab hoedis, nec from the herds, not willing even to join
tecto, nec escis cum plerisque in eating with the many, and hardly with
communicare volentes, those who go not to extremes, but keep
abominantes omnes quicumque the middle path in life. St. Luke, the
non extremum sed medium tenent physician of souls rather than of
callem in vita. Lucas ergo plus bodies, represents therefore our Lord
medicus animarum quam corporum, and Savior most mercifully visiting
ostendit ipsum Deum et salvatorem others, as it follows, And he went into
nostrum piissime alios visitantem; the Pharisees’ house, and sat down to
unde sequitur et ingressus domum meat. Not that He should share any of
Pharisaei discubuit: non ut aliquid his faults, but might impart somewhat
de vitiis eius sortiatur, sed ut of His own righteousness.
impartiatur de iustitia propria.
Cyrillus: Mulier autem inhonestae CYRIL; A woman of corrupt life, but

vitae, promens autem fidelem testifying her faithful affection, comes to
affectum, venit ad Christum, quasi Christ, as having power to release her
potentem veniam commissorum from every fault, and to grant her
largiri; sequitur enim et ecce mulier pardon for the crimes she had
quae erat in civitate peccatrix, ut committed. For it follows, And behold a
cognovit quod Iesus accubuit in woman in the city which was a sinner
domo Pharisaei, attulit alabastrum brought an alabaster box of ointment.
unguenti.
Beda: Alabastrum est genus BEDE; Alabaster is a kind of white

marmoris candidi variis coloribus marble tinged with various colors,
intertincti, quod ad vasa which is generally used for vessels
unguentaria cavari solet, eo quod holding ointment, because it is said to
optime servare ea incorrupta be the best sort for preserving the
dicatur. ointment sweet.
Gregorius in Evang: Quia enim GREG. For this woman, beholding the
haec mulier turpitudinis suae spots of her shame, ran to wash them
maculas aspexit, lavanda ad fontem at the fountain of mercy, and blushed
misericordiae cucurrit: convivantes not at seeing the guests, for since she
non erubuit; nam quia semetipsam was courageously ashamed of herself
graviter erubescebat intus, nihil within, she thought there was nothing
esse credidit quod verecundaretur which could shame her from without.
foris. Discite quo dolore ardet quae Observe with what sorrow she is wrung
flere inter epulas non erubescit. who is not ashamed to weep even in
the midst of a feast!
Gregorius Nyssenus: Indignitatem GREG. NYSS. But to mark her own

autem suam ostendens stabat post unworthiness, she stands behind with
tergum, deiectis luminibus et effusa downcast eyes, and with her hair
coma, pedes amplectens, thrown about embraces His feet, and
lacrymisque eos perfundens; rebus washing them with her tears,
tristem animum ostendebat, veniam betokened a mind distressed at her
implorans; sequitur enim et stans state, and imploring pardon. For it
retro secus pedes eius, lacrymis follows, And standing behind, she
coepit rigare pedes eius. began to wash his feet with her tears.
Gregorius: Oculis enim terrena GREG. For her eyes which once
cupierat; sed hos iam per coveted after earthly things, she was
poenitentiam conterens flebat: now wearing out with penitential
capillos ad compositionem vultus weeping. She once displayed her hair
exhibuerat; sed iam capillis for the setting off of her face, she now
lacrymas tergebat; unde sequitur et wiped her tears with her hair. As it
capillis capitis sui tergebat. Ore follows, And she wiped them with the
superba dixerat; sed pedes domini hairs of her head. She once uttered
osculans, hoc in redemptoris sui proud things with her mouth, but
vestigia figebat; unde sequitur et kissing the feet of the Lord, she
osculabatur pedes eius. Unguentum impressed her lips on the footsteps of
sibi pro odore suae carnis exhibuit; her Redeemer. She once used
quod ergo sibi turpiter exhibuerat, ointment for the perfume of her body;
hoc iam Deo laudabiliter offerebat; what she had unworthily applied to
unde sequitur et unguento ungebat. herself, she now laudably offered to
Quot ergo in se habuit God. As it follows, And she anointed
oblectamenta, tot de se invenit with ointment. As many enjoyments as
holocausta. Convertit ad virtutum she had in herself, so many offerings
numerum, numerum criminum; ut did she devise out of herself. She
totum Deo serviret in poenitentia converts the number of her faults into
quicquid ex se Deum contempserat the same number of virtues, that as
in culpa. much of her might wholly serve God in
her penitence, as had despised God in
Sic igitur meretrix effecta est her sin.
honestior virginibus: postquam enim
accensa est poenitentia, exarsit in CHRYS. Thus the harlot became then
Christi amorem. Et haec quidem more honorable than the virgins. For no
quae dicta sunt agebantur exterius; sooner was she inflamed with
quae vero revolvebat eius intentio, penitence, than she burst forth in love
multo ferventiora his erant, quae for Christ. And these things indeed
solus Deus inspiciebat. which have been spoken of were done
outwardly, but those which her mind
pondered within itself, were much more
fervent. God alone beheld them.
Gregorius: Haec autem Pharisaeus GREG. But the Pharisee beholding

intuens despicit, et non solum these things despises them, and finds
venientem peccatricem mulierem, fault, not only with the woman who was
sed etiam suscipientem dominum a sinner, but with the Lord who
reprehendit. Videns autem received her, as it follows, Now when
Pharisaeus qui vocaverat eum, ait the Pharisee who had bidden him saw
intra se dicens: si hic esset it, he spoke within himself, saying, This
propheta, sciret utique quae et man, if he were a prophet, would have
qualis mulier est quae tangit eum. known who and what manner of
Ecce Pharisaeus veraciter apud se woman this is which touches him. We
superbus, et fallaciter iustus, see the Pharisee really proud in
aegrum reprehendit de aegritudine, himself, and hypocritically righteous,
et medicum de subventione: quae blaming the sick woman for her
profecto mulier, si ad Pharisaei sickness, the physician for his aid. The
pedes venisset, calcibus repulsa woman surely if she had come to the
discederet. Inquinari enim se alieno feet of the Pharisee would have
peccato crederet, quia hunc vera departed with the heel lifted up against
sua iustitia non replebat. Sic et her. For he would have thought that he
quidam sacerdotali officio praediti, was polluted by another’s sin, not
si quid fortasse iuste exterius vel having sufficient of his own real
tenuiter egerint, protinus subiectos righteousness to fill him. So also some
despiciunt, et peccatores quosque gifted with the priests’ office, if
in plebe positos dedignantur. perchance they have done any just
Necesse est autem ut cum thing outwardly or slightly, forthwith
peccatores quosque conspicimus, despise those who are put under them,
nosmetipsos prius in eorum and look with disdain on sinners who
calamitate defleamus, quia fortasse are of the people. But when we behold
in similibus aut lapsi sumus aut labi sinners, we must first bewail ourselves
possumus. Oportet autem ut for their calamity, since we perhaps
sollicite discernamus quia have had and are certainly liable to a
districtionem debemus vitiis, similar fall. But it is necessary that we
compassionem naturae. Si enim should carefully distinguish, for we are
feriendus est peccator, nutriendus bound to make distinction in vices, but
est proximus; cum vero iam per to have compassion on nature. For if
poenitentiam percutit ipse quod we must punish the sinner, we must
fecit, iam noster proximus peccator cherish a brother. But when by
non est, quia hic in se punit quod penance he has himself punished his
iustitia divina reprehendit. Inter own deed, our brother is no more a
duos ergo aegros medicus aderat: sinner, for he punished in himself what
sed unus in febre sensum tenebat, Divine justice condemned. The
alter sensum perdiderat mentis: illa Physician was between two sick
quippe flebat quod fecerat, persons, but the one preserved her
Pharisaeus autem de falsa iustitia faculties in the fever, the other lost his
elatus, vim suae valetudinis mental perception. For she wept at
exaggerabat. what she had done; but the Pharisee,
elated with a false sense of
righteousness, overrated the vigor of
his own health.
Titus: Dominus autem non verba TITUS BOST. But the Lord not hearing
eius audiens, sed cogitationes his words, but perceiving his thoughts,
inspiciens, dominum se showed Himself to be the Lord of
prophetarum ostendit; unde Prophets, as it follows, And Jesus
sequitur et respondens Iesus, dixit answering said to him, Simon, I have
ad illum: Simon, habeo tibi aliquid something to say to you.
dicere.
Glossa: Quod quidem dixit eius GLOSS. And this indeed He spoke in
cogitationi respondens. Pharisaeus answer to his thoughts; and the
autem ex verbis domini attentior est Pharisee was made more attentive by
factus; unde dicitur at ille ait: these words of our Lord, as it is said,
magister, dic. And he said, Master, say on.
Gregorius: De duobus autem ei GREG. A parable concerning two

debitoribus paradigma opponitur, debtors is opposed to him, of whom the
quorum unus minus, alius amplius one owed more, the other less; as it
debet; unde sequitur duo debitores follows, There was a certain creditor
erant cuidam feneratori: unus which had two debtors , &c. TITUS.
debebat denarios quingentos, et BOST.
alius quinquaginta.
Titus: Quasi dicat: neque tu absque As if He said, Nor are you without
debito es: quid igitur si in debts. What then! If you are involved in
paucioribus teneris? Non superbias, fewer debts, boast not thyself, for you
quia tu quoque venia eges; unde de art still in need of pardon. Then He
venia subdit, dicens non habentibus goes on to speak of pardon, And when
autem illis unde redderent, donavit they had nothing to pay, he freely
utrisque. forgave them both.
Glossa: Nullus enim potest per GLOSS. For no one can of himself
seipsum a debito peccati liberari, escape the debt of sin, but only by
nisi divina gratia veniam obtaining pardon through the grace of
consequatur. God.
Gregorius in Evang: Utrorumque GREG. But both debtors being

autem debito dimisso, quis amplius forgiven, the Pharisee is asked which
largitorem debiti diligat, Pharisaeus most loved the forgiver of the debts.
interrogatur: sequitur enim quis ergo For it follows, Who then will love him
plus eum diligit? Quibus verbis most? To which he at once answers, I
protinus ille respondit aestimo quia suppose, that be to whom he forgave
is cui plus donavit. Qua in re most. And here we must remark, that
notandum est, quod dum sua while the Pharisee is convicted upon
sententia Pharisaeus convincitur, his own grounds, the madman carries
quasi phreneticus funem portat ex the rope by which he will be bound; as
quo ligetur; unde sequitur at ille dixit it follows, But he said to him, you have
ei: recte iudicasti. Enumerantur rightly judged. The good deeds of the
autem ei bona peccatricis, sinful woman are enumerated to him,
enumerantur et mala falsi iusti; and the evils of the pretended
unde sequitur et conversus ad righteous; as it follows, And he turned
mulierem, dixit Simoni: vides hanc to the woman, and said to Simon, See
mulierem? Intravi in domum tuam; you this woman? I entered into your
aquam pedibus meis non dedisti: house, you gave me no water for my
haec autem lacrymis rigavit pedes feet, but she has washed my feet with
meos. her tears.
Ambrosius: Quasi dicat: facilis est TITUS BOST. As if He said, To provide

usus aquarum, non est facilis water is easy, to pour forth tears is not
lacrymarum effusio: tu promptis non easy. You have not provided even what
es usus, haec effudit non prompta: was at hand, she has poured forth what
lavans lacrymis pedes meos, lavit was not at hand; for washing my feet
maculas proprias: tersit comis, ut with her tears, she washed away her
per eas sibi assumat sacros own stains. She wiped them with her
sudores, et quibus venata est ad hair, that so she might draw to herself
peccatum iuventutem, venata est the sacred moisture, and by that by
sanctitatem. which she once enticed youth to sin,
might now attract to herself holiness.
Chrysostomus in Matthaeum: CHRYS. But as after the breaking of a

Sicut autem ubi vehemens imber violent storm there comes a calm,, so
prorumpit, fit serenitas, sic lacrymis when tears have burst forth, there is
effusis apparet tranquillitas, et perit peace, and gloomy thoughts vanish;
caligo reatuum; et sicut per aquam and as by water and the Spirit, so by
et spiritum, sic per lacrymas et tears and confession we are again
confessionem denuo mundamur; made clean. Hence it follows,
unde sequitur propter quod dico tibi: Wherefore I say to you, Her sins which
remittuntur ei peccata multa, are many are forgiven, for she loves
quoniam dilexit multum. Nam qui much. For those who have violently
vehementer se ingesserunt malis, plunged into evil, will in time also
rursus et bonis vehementer eagerly follow after good, being
insistent, conscii ad quot debita se conscious to what debts they have
obligaverunt. made themselves responsible.
Gregorius: Tanto ergo amplius GREG. The more then the heart of the
peccati rubigo consumitur, quanto sinner is burnt up by the great fire of
peccatoris cor magno caritatis igne charity, so much the more is the rust of
concrematur. sin consumed.
Titus: Contingit autem saepius eum TITUS BOST. But it more frequently
qui multum peccavit, per happens that he who has sinned much
confessionem purgari; pauca vero is purified by confession, but he who
peccantem, ex arrogantia non has sinned little, refuses from pride to
venire ad confessionis remedium; come to be healed thereby. Hence it
unde sequitur cui autem minus follows, But to whom little is forgiven,
dimittitur, minus diligit. the same loves little.
Chrysostomus in Matthaeum: CHRYS. We have need then of a

Opus est ergo nobis ferventi anima, fervent spirit, for nothing hinders a man
quia nihil impedit hominem fieri from becoming great. Let then no
magnum. Nullus ergo constitutorum sinner despair, no virtuous man fall
in peccatis desperet, nemo asleep; neither let the one be self-
virtuosus dormitet: nec hic confidat, confident, for often the harlot shall go
saepe enim meretrix praecedet before him, nor the other distrustful, for
eum; nec ille diffidat, possibile he may even surpass the foremost.
namque est eum etiam primos Hence it is also here added, But he
superare; unde et hic subditur dixit said to her, Your sins are forgiven you.
autem ad illam: remittuntur tibi
peccata tua.
Gregorius in Evang: Ecce quae ad GREG. Behold she who had come sick
medicum venerat aegra, sanata est; to the Physician was healed, but
sed de salute eius adhuc alii because of her safety others are still
aegrotant; sequitur enim et sick; for it follows, And they that sat at
coeperunt qui simul accumbebant meat began to say within themselves,
dicere intra se: quis est hic qui Who is this that forgives sins also. But
etiam peccata dimittit? Sed the heavenly Physician regards not
caelestis medicus aegros non those sick, whom He sees to be made
respicit, quos etiam de still worse by His remedy, but her
medicamento fieri deteriores vidit; whom He had healed He encourages
eam autem quam sanaverat, per by making mention of her own piety; as
pietatis suae sententiam confirmat; it follows, But he said to the woman,
unde sequitur dixit autem ad Your faith has made you whole; for in
mulierem: fides tua te salvam fecit: truth she doubted not that she would
quia scilicet hoc quod petiit, posse receive what she sought for.
se accipere non dubitavit.
Theophylactus: Postquam autem THEOPHYL. But after having forgiven

ei peccata dimisit, non sistit in her sins, He stops not at the
remissione peccati, sed adicit forgiveness of sins, but adds good
operationem boni; unde subditur works, as it follows, Go in peace, i.e. in
vade in pace, idest in iustitia: quia righteousness, for righteousness is the
iustitia est pax hominis ad Deum, reconciliation of man to God, as sin is
sicut peccatum est inimicitia inter the enmity between God and man; as if
Deum et hominem; quasi dicat: He said, Do all things which lead you to
operare omnia quae ad pacem Dei the peace of God.
te ducunt.
Ambrosius: Hoc autem loco AMBROSE; Now in this place many
plerique pati videntur scrupulum seem to be perplexed with the
quaestionis, utrum videantur question, whether the Evangelists do
Evangelistae discordasse de fide. not appear to have differed concerning
the faith.
Graecus: Quia enim quatuor GREEK EX. For since the four
Evangelistae dicunt Christum Evangelists relate that Christ was
unctum fuisse unguento a muliere, anointed with ointment by a woman, I
tres puto fuisse mulieres ex think that there were three women,
personarum qualitate, ex modo differing according to the quality of
agendi, ex differentia temporum. each, their mode of action, and the
Ioannes quidem narrat de Maria difference of times. John, for example,
sorore Lazari, quoniam sex diebus relates that Mary, the sister of Lazarus,
ante Pascha unxit pedes Iesu in six days before the Passover, anointed
propria domo. At Matthaeus, the feet of Jesus in her own house; but
postquam dominus dixerat: scitis Matthew, after that the Lord had said,
quia post biduum fiet Pascha, You know that after two days will be the
subdit, quod in Bethania in domo Passover, adds, that in Bethany, at the
Simonis leprosi mulier fudit house of Simon the leper, a woman
unguentum super domini caput; non poured ointment upon the head of our
autem unxit pedes, ut Maria; Lord, but did not anoint His feet as
Marcus etiam Matthaeo similiter. Mary. Mark also says the same as
Lucas autem non circa tempus Matthew; but Luke gives the account
Paschae, sed in medio Evangelii not near the time of the Passover, but
hoc refert. Chrysostomus autem in the middle of the Gospel.
binas asserit has mulieres fuisse: Chrysostom explains it that there were
unam quidem quae continetur in two different women, one indeed who is
Ioanne, alteram vero cuius mentio described in John, another who is
fit a tribus. mentioned by the three.
Ambrosius: Hanc ergo mulierem AMBROSE; Matthew has introduced

inducit Matthaeus supra caput this woman as pouring ointment upon
Christi effundentem unguentum; et the head of Christ, and was therefore
ideo noluit dicere peccatricem: nam unwilling to call her a sinner, for the
peccatrix, secundum Lucam, supra sinner, according to Luke, poured
Christi pedes effudit unguentum. ointment upon the feet of Christ. She
Potest ergo non eadem esse, ne cannot then be the same, lest the
sibi contrarium Evangelistae dixisse Evangelists should seem to be at
videantur. Potest etiam quaestio variance with one another. The difficulty
meriti et temporis diversitate may be also solved by the difference of
dissolvi, ut adhuc illa peccatrix sit, merit and of time, so that the former
iam ista perfectior. woman may have been yet a sinner,
the latter now more perfect.
Augustinus de Cons. Evang: AUG. For I think we must understand

Eamdem enim Mariam bis hoc that the same Mary did this twice, once
fecisse, arbitror intelligendum; indeed as Luke has related, when at
semel scilicet quod Lucas narravit, first coming with humility and weeping,
cum primo accedens cum humilitate she was thought worthy to receive
et lacrymis meruit remissionem forgiveness of sins. Hence John, when
peccatorum. Unde Ioannes, cum de he began to speak of the resurrection
Lazaro resuscitando coepisset of Lazarus, before he came to Bethany,
loqui, antequam veniret in says, But it was Mary who anointed our
Bethaniam, dicit: Maria autem erat Lord with ointment, and wiped his feet
quae unxit dominum unguento, et with her hair, whose brother Lazarus
tersit pedes eius capillis suis, cuius was sick. Mary therefore had already
frater Lazarus infirmabatur. Iam done this; but what she again did in
itaque hoc Maria fecerat. Quod Bethany is another occurrence, which
autem in Bethania rursum fecit, belongs not to the relation of Luke, but
aliud est, quod ad Lucae is equally told by the other three.
narrationem non pertinet, sed
pariter narratur ab aliis tribus.
Gregorius: Mystico autem GREG. Now in a mystical sense the

intellectu, Pharisaeus de falsa Pharisee, presuming upon his
iustitia praesumens, Iudaicum pretended righteousness, is the Jewish
populum, peccatrix mulier, sed ad people; the woman who was a sinner,
vestigia domini veniens et plorans, but who came and wept at our Lord’s
conversam gentilitatem designat. feet, represents the conversion of the
Gentiles.
Ambrosius in Lucam: Vel princeps AMBROSE; Or, the leper, is the prince
huius saeculi quidam leprosus est, of this world; the house of Simon the
domus autem Simonis leprosi terra leper, is the earth. The Lord therefore
est; ergo dominus ex illis descended from the higher parts to this
superioribus locis descendit in earth; for this woman could not have
terram; neque enim sanari potuisset been healed, who bears the figure of a
haec mulier, quae speciem habet soul or the Church, had not Christ
animae vel Ecclesiae, nisi Christus come upon earth. But rightly does she
venisset in terram. Merito autem receive the figure of a sinner, for Christ
speciem accipit peccatricis, quia also took the form of a sinner. If then
Christus quoque formam peccatoris you make your soul approach in faith to
accepit. Itaque si constituas God, it not with foul and shameful sins,
animam fideliter appropinquantem but piously obeying the word of God,
Deo, non peccatis turpibus et and in the confidence of unspotted
obscoenis, sed pie servientem Dei purity, ascends to the very head of
verbo, habentem immaculatae Christ. But the head of Christ is God.
fiduciam castitatis; ad ipsum Christi But let him who holds not the head of
caput ascendit: caput autem Christi Christ, hold the feet, the sinner at the
Deus est. Sed qui caput non tenet feet, the just at the head; nevertheless
Christi, ille pedes teneat. Peccator she also who sinned, has ointment.
ad pedes, iustus ad caput. Habet
tamen etiam ea quae peccavit
unguentum.
Gregorius: Quid aliud unguento GREG. What else is expressed by the
nisi bonus odor opinionis ointment, but the sweet savor of a good
exprimitur? Si igitur recta opera report? If then we do good works by
agimus, quibus opinione boni odoris which we may sprinkle the Church with
Ecclesiam respergamus, quid in the sweet odor of a good report, what
corpore domini nisi unguentum else do we but pour ointment upon the
fundimus? Sed secus pedes mulier body of our Lord. But the woman stood
stetit: contra pedes enim domini by His feet, for we stood over against
stetimus, cum in peccatis positi, the feet of the Lord, when yet in our
eius itineribus renitebamur; sed si sins we resisted His ways. But if we are
ad veram poenitentiam post converted from our sins to true
peccata convertimur, iam retro repentance, we now again stand by His
secus pedes stamus, quia eius feet, for we follow His footsteps whom
vestigia sequimur quem we before opposed.
impugnabamus.
Ambrosius: Defer et tu post AMBROSE; Bring you also repentance

peccata poenitentiam; ubicumque after sin. Wherever you hear the name
audieris Christi nomen, accurre; in of Christ, speed thither; into whatever
cuiuscumque interiorem domum house you know that Jesus has
Iesus intrasse cognoveris, et ipse entered, thither hasten; when you find
festina: cum repereris sapientiam, wisdom, when you find justice sitting in
cum repereris iustitiam in aliquibus any inner chamber, run to its feet, that
penetralibus recumbentem, accurre is, seek even the lowest part of
ad pedes; hoc est, vel extremam wisdom; confess your sins with tears.
partem quaere sapientiae, lacrymis Perhaps Christ washed not His own
confitere peccata. Et fortasse ideo feet, that we might wash them with our
non lavit pedes suos Christus, ut tears. Blessed tears, which can not
eos lacrymis nos lavemus. Bonae only wash away our own sin, but also
lacrymae, quae non solum nostrum water the footsteps of the heavenly
possunt lavare delictum, sed etiam Word, that His goings may abound in
verbi caelestis rigare vestigium, ut us. Blessed tears, in which there is not
gressus eius nobis exuberent. only the redemption of sinners, but the
Bonae lacrymae, in quibus non refreshing of the righteous.
solum redemptio peccatorum, sed
etiam iustorum refectio est.
Gregorius: Lacrymis enim domini GREG. For we water the feet of our
pedes rigamus, si quibuslibet ultimis Lord with tears if we are moved with
membris domini compassionis compassion to any even the lowest
affectu inclinemur. Capillis pedes members of our Lord. We wipe our
domini tergimus, quando sanctis Lord’s feet with our hair, when we show
eius, quibus ex caritate compatimur, pity to His saints (with whom we suffer
ex his quae nobis superfluunt, in love) by the sacrifice of those things
miseremur. with which we abound.
Ambrosius: Expande etiam AMBROSE; Throw about your hair,

capillos, sterne ante eum omnes scatter before Him all the graces of
corporis tui dignitates; non your body. The hair is not to be
mediocres capilli sunt qui possunt despised which can wash the feet of
pedes tergere Christi. Christ.
Gregorius: Osculatur mulier pedes GREG. The woman kisses the feet
quos tersit: quod nos quoque plane which she has wiped. This also we fully
agimus si studiose diligimus quos do when we ardently love those whom
ex largitate continemus. Potest we maintain by our bounty. By the feet
quoque per pedes ipsum mysterium also may be understood tile mystery
incarnationis eius intelligi. itself of the Incarnation. We then kiss
Osculamur igitur redemptoris the feet of the Redeemer when we love
pedes, cum mysterium incarnationis with our whole heart the mystery of the
eius ex toto corde diligimus. Incarnation. We anoint the feet with
Unguento pedes ungimus, cum ointment, when we proclaim the power
ipsam humilitatis eius potentiam of His humanity with the good tidings of
sacri eloquii bona opinione holy eloquence. But this also the
praedicamus. Sed hoc etiam Pharisee sees and grudges, for when
Pharisaeus vidit, et invidit; quia cum the Jewish people perceives that the
Iudaicus populus gentilitatem Deum Gentiles preach God, it consumes
praedicare conspicit, sua apud se away by its own malice. But the
malitia tabescit. Sic autem Pharisee is thus repulsed, that as it
Pharisaeus retunditur ut per eum were through Him that false people
perfidus ille populus ostendatur: might be made manifest, for in truth
quia videlicet infidelis ille populus that unbelieving people never offered to
nec ea quae extra se erant, the Lord even those things which were
unquam pro domino tribuit; without them; but the Gentiles being
conversa autem gentilitas pro eo converted, poured forth not only their
non solum rerum substantiam, sed substance but their blood. Hence He
etiam sanguinem fudit; unde says to the Pharisee, You gave me no
Pharisaeo dicit aquam pedibus water for my feet, but she has washed
meis non dedisti; haec autem my feet with her tears; for water is
lacrymis rigavit pedes meos. Aqua without us, the moisture of tears is
quippe extra nos est, lacrymarum within us. That unfaithful people also
humor intra nos est. Infidelis etiam gave no kiss to the Lord, for it was
ille populus Deo osculum non dedit, unwilling to embrace Him from love
quia ex caritate eum amare noluit whom it obeyed from fear, (for the kiss
cui ex timore servivit; osculum is the sign of love,) but the Gentiles
quippe dilectionis est signum: being called cease not to kiss the feet
vocata autem gentilitas redemptoris of their Redeemer, for they ever
sui vestigia osculari non cessat, breathe in His love.
quia in eius continuo amore
suspirat.
Ambrosius: Non mediocris autem AMBROSE; But she is of no slight

haec meriti est, de qua dicitur ex merit of whom it is said, From the time
quo intravi, non cessavit osculari that she entered has not ceased to kiss
pedes meos; ut aliud nisi my feet, so that sue knew not to speak
sapientiam loqui nesciat, nisi aught but wisdom, to love aught but
iustitiam diligere, nisi castitatem Justice, to touch aught but chastity, to
habere, nisi pudicitiam osculari. kiss aught but modesty.
Gregorius: Pharisaeo autem dicitur GREG. But it is said to the Pharisee,

oleo caput meum non unxisti: quia My head with oil you did not anoint, for
ipsam quoque divinitatis potentiam, the very power even of Divinity on
in quam se Iudaicus populus which the Jewish people professed to
credere spopondit, digna laude believe, he neglects to celebrate with
praedicare neglexit; haec autem due praise. But she has anointed my
unguento unxit pedes meos: quia feet with ointment. For while the Gentile
dum incarnationis eius mysterium people believed the mystery of His
gentilitas credidit, summa laude incarnation, it proclaimed also His
eius etiam ima praedicavit. lowest powers with the highest praise.
Ambrosius: Beatus qui potest et AMBROSE; Blessed is he even who

oleo ungere pedes Christi; sed can anoint with oil the feet of Christ, but
beatior qui ungit unguento: more blessed is he who anoints with
multorum enim florum in unum ointment, for the essence of many
collecta spargit; et fortasse istud flowers blended into one, scatters the
unguentum non posset alius nisi sweets of various odors. And perhaps
Ecclesia sola deferre, quae diversi no other than the Church alone can
spiraminis innumerabiles habet bring that ointment which has
flores: et ideo nemo potest tantum innumerable flowers of different
diligere quantum illa quae in perfumes, and therefore no one can
pluribus diligit. In domo autem love so much as she who loves in
Pharisaei, idest in domo legis et many individuals. But in the Pharisee’s
prophetae, non Pharisaeus, sed house, that is, in the house of the Law
Ecclesia iustificatur: Pharisaeus and the Prophets, not the Pharisee, but
enim non credidit, ista credebat; lex the Church is justified. For the Pharisee
mysterium non habet, quo occulta believed not, the Church believed. The
mundantur; et ideo quod in lege Law has no mystery by which secret
minus est, consummatur in faults are cleansed, and therefore that
Evangelio. Duo autem debitores, which is wanting in the Law is made up
duo populi sunt feneratori illi in the Gospel. But the two debtors are
thesauri caelestis obnoxii. Non the two nations who are responsible for
materialem autem feneratori huic payment to the usurer of the heavenly
debemus pecuniam, sed meritorum treasury. But we do not owe to this
examinata, aera virtutum; quarum usurer material money, but the balance
merita gravitatis pondere, iustitiae of our good deeds, the coin of our
specie, sono confessionis virtues, the merits of which are
expenduntur. Non mediocris autem estimated by the weight of sorrow, the
est iste denarius, in quo regis imago stamp of righteousness, the sound of
formatur. Vae mihi, si non habuero confession. But that denarius is of no
quod accepi: aut quia difficile slight value on which the image of the
quisquam est qui feneratori huic king is found. Woe to me if I shall not
debitum integrum possit exsolvere, have what I received. Or because there
vae mihi, si non petiero concedi is hardly any one who can pay the
mihi debitum. Sed quis est populus whole debt to the usurer, woe to me if I
iste qui amplius debet, nisi nos, shall not seek the debt to be forgiven
quibus amplius creditum est? Illis me. But what nation is it that owes
credita sunt eloquia Dei; nobis most, if not we to whom most is lent?
creditur virginis partus Emmanuel, To them were entrusted the oracles of
idest nobiscum Deus, domini crux, God, to us is entrusted the Virgin’s
mors, resurrectio. Itaque non est offspring, Immanuel, i. e. God with us,
dubium quod plus debet qui plus the cross of our Lord, His death, His
accipit. Secundum homines plus resurrection. It cannot then be doubted
fortasse offendit qui plus debuerit; that he owes most who receives most.
sed per misericordiam domini causa Among men he perhaps offends most
mutatur, ut amplius diligat qui who is most in debt. By the mercy of
amplius debuit, si tamen gratiam the Lord the case is reversed, so that
consequatur. Et ideo, quoniam nihil he loves most who owes most, if so be
est quod digne Deo referre that he obtains grace. And therefore
possimus, vae mihi et si non since there is nothing which we can
dilexero. Reddamus ergo amorem worthily return to the Lord, woe be to
pro debito; amplius enim diligit cui me also if I shall not have loved. Let us
donatur amplius then offer our love for the debt, for he
loves most to whom most is given.
Caput 8 CHAPTER VIII
Lectio 1
1 καὶ ἐγένετο ἐν τῷ 1. And it came to pass

καθεξῆς καὶ αὐτὸς afterward, that he went
throughout every city and
διώδευεν κατὰ πόλιν village, preaching and
καὶ κώμην κηρύσσων showing the glad tidings of
καὶ εὐαγγελιζόμενος the kingdom of God: and the
τὴν βασιλείαν τοῦ twelve were with him, 2. And
certain women, which had
θεοῦ, καὶ οἱ δώδεκα
been healed of evil spirits
σὺν αὐτῷ, 2 καὶ and infirmities, Mary called
γυναῖκές τινες αἳ Magdalene, out of whom
ἦσαν τεθεραπευμέναι went seven devils, 3. And
ἀπὸ πνευμάτων Joanna the wife of Chuza
Herod’s steward, and
πονηρῶν καὶ Susanna, and many others,
ἀσθενειῶν, μαρία ἡ which ministered to him of
καλουμένη their substance.
μαγδαληνή, ἀφ' ἧς
δαιμόνια ἑπτὰ
ἐξεληλύθει, 3 καὶ
ἰωάννα γυνὴ χουζᾶ
ἐπιτρόπου ἡρῴδου καὶ
σουσάννα καὶ ἕτεραι
πολλαί, αἵτινες
διηκόνουν αὐτοῖς ἐκ
τῶν ὑπαρχόντων
αὐταῖς.
Theophylactus: Qui caelitus THEOPHYL. He who descended from

descendit, ut exemplum fieret heaven, for our example and imitation,
nobis et forma, instruit nos non gives us a lesson not to be slothful in
pigritare in docendo; unde dicitur teaching. Hence it is said, And it came to
et factum est deinceps, et ipse iter pass afterward that he went, &c.
faciebat per civitates et castella,
praedicans, et evangelizans
regnum Dei.
Gregorius Nazianzenus: Vadit GREG. NAZ. For He passes from place

quippe de loco in locum, non to place, that He may not only gain
solum ut plures lucretur, sed etiam many, but may consecrate many places.
ut multa dedicet loca. Dormit, He sleeps and labors, that He may
laborat, ut somnum et laborem sanctify sleep and labor. He weeps, that
sanctificet; plorat ut det pretium He may give a value to tears. He
lacrymis; praedicat caelestia, ut preaches heavenly things, that He may
audientes exaltet. exalt His hearers.
Titus: Qui enim de caelo ad TITUS BOST. For He who descends

terram descendit, annuntiat from heaven to earth, brings tidings to
habitantibus terram regnum them that dwell on earth of a heavenly
caeleste, ut terram in caelum kingdom But who ought to preach the
convertat. Quis autem praedicare kingdom of heaven? Many prophets
debebat regnum Dei, nisi filius Dei, came, yet preached not the kingdom of
cuius est regnum? Venerunt plures heaven, for how could they pretend to
prophetae, non tamen speak of things which they perceived
praedicaverunt regnum caelorum: not?
nam qualiter eorum quae non
viderunt sermonem
praetenderent?
Isidorus abbasHoc autem ISIDORE PELEUS. Now this kingdom of

regnum Dei aliquibus videtur altius God some think to be higher and better
et melius regno caelesti; than the heavenly kingdom, but some
quibusdam vero unum et idem think it to be one and the same in reality
secundum essentiam, sed but called by different names; at one
diversimode nominari; aliquando time the kingdom of God from Him who
quidem regnum Dei a regnante, reigns, but at another the kingdom of
aliquando autem regnum caelorum heaven from the Angels and Saints, His
a subditis Angelis et sanctis, qui subjects, who are said to be of heaven.
caeli dicuntur.
Beda: More autem aquilae BEDE; But like the eagle, enticing its
provocantis ad volandum pullos young ones to fly, our Lord, step by step,
suos, dominus pedetentim raises up His disciples to heavenly
discipulos suos ad sublimia erigit. things. He first of all teaches in the
Siquidem primo docet in synagogues, and performs miracles. He
synagogis et miracula facit; ex next chooses twelve whom He names
hinc duodecim, quos apostolos Apostles; He afterwards takes them
nominat, eligit; postmodum omnes alone with Him, as He preached
praedicans secum ducit; unde throughout the cities and villages, as it
sequitur et duodecim cum illo. follows, And the twelve were with him.
Theophylactus: Non docentes, THEOPHYL. Not teaching or preaching,

aut praedicantes, sed instruendi but to be instructed by Him. But lest it
ab eo. Ne autem femineus sexus should seem that the women were
prohiberi videretur sequi Christum, hindered from following Christ, it is
subditur et mulieres aliquae, quae added, And certain women which had
erant curatae a spiritibus malis et been healed of evil spirits and infirmities,
infirmitatibus; Maria quae vocatur Mary called Magdalene, out of whom
Magdalena, de qua septem went seven devils.
Daemonia exierant.
Beda: Maria Magdalena ipsa est, BEDE; Mary Magdalene is the same of
cuius tacito nomine proxima lectio whose repentance, without mention of
poenitentiam narrat. Nam pulchre her name, we have just read. For the
Evangelista ubi eam cum domino Evangelist, when he relates her going
iter facere commemorat, noto with our Lord, rightly distinguishes her by
hanc vocabulo manifestat; ubi vero her known name, but when describing
peccatricem, sed poenitentem the sinner but penitent, He speaks of her
describit, mulierem generaliter generally as a woman; lest the mark of
dicit, ne nomen tantae famae, her former guilt should blacken a name
prisci erroris nota fuscaret, de qua of so great report. Out of whom seven
Daemonia septem exiisse devils are reported to have gone, that it
referuntur. might be shown that she was full of all
vices.
Gregorius in Evang: Quid enim GREG. For what is understood by the

per septem Daemonia nisi seven devils, but all vices? For since all
universa vitia intelliguntur? Quia time is comprehended by seven days,
enim septem diebus omne tempus rightly by the number seven is
comprehenditur, recte septenario universality represented: Mary therefore
numero universitas figuratur. had seven devils, for she was full of
Septem ergo Daemonia Maria every kind of vice. It follows, And Joanna
habuit, quae universis vitiis plena the wife of Chuza Herod’s steward, and
fuit. Sequitur et Ioanna uxor Susanna, and many others who
Chusae procuratoris Herodis, et ministered to him of their substance.
Susanna, et aliae multae, quae
ministrabant ei de facultatibus
suis.
Hieronymus Comm. super JEROME; It was a Jewish custom, nor

Matth: Consuetudinis Iudaicae was it thought blamable, according to
fuit, nec ducebatur in culpam more the ancient manners of that nation, that
gentis antiquo, ut mulieres de women should afford of their substance
substantia sua victum atque food and clothing to their teachers. This
vestitum praeceptoribus darent. custom, as it might cause offense to the
Hoc quia scandalum facere Gentiles, St. Paul relates he had cast off.
poterat in nationibus, Paulus se But these ministered to the Lord of their
abiecisse commemorat. substance, that He might reap their
Ministrabant autem domino de carnal things, from whom they had
substantia sua, ut meteret earum reaped spiritual things. Not that the Lord
carnalia, cuius ipsae metebant needed the food of His creatures, but
spiritualia: non quod indigeret cibis that He might set an example to
dominus creaturarum; sed ut masters, that they ought to be content
typum ostenderet magistrorum, with food and clothing from their
quod victu atque vestitu de disciples.
discipulis deberent esse contenti.
Beda: Interpretatur autem Maria BEDE; But Mary is by interpretation,

amarum mare propter poenitentiae “bitter sea,” because of the loud wailing
rugitum, Magdalena turris, vel of her penitence; Magdalene, “a tower,
melius turrensis, a turre, de qua or rather belonging to a tower,” from the
dicitur: factus est spes mea turris tower of which it is said, you art become
fortitudinis a facie inimici. Ioanna my hope, my strong tower from the face
dominus gratia eius, vel dominus of my enemy. Joanna is by interpretation
misericors interpretatur, videlicet “the Lord her grace,” or “the merciful
quia eius est omne quod vivimus. Lord,” for from Him comes every thing
Si autem Maria mundata a sorde that we dive upon. But if Mary, cleansed
vitiorum Ecclesiam de gentibus from the corruption of her sins, points to
insinuat, cur non Ioanna eamdem the Church of the Gentiles, why does not
designat Ecclesiam quondam Joanna represent the same Church
idolorum cultui subditam? Nam formerly subject to the worship of idols?
quilibet malignus spiritus dum pro For every evil spirit whilst he acts for the
regno Diaboli facit, quasi Herodis devil’s kingdom, is as it were Herod’s
procurator existit. Interpretatur steward. Susanna is interpreted, “a lily,”
Susanna lilium, aut gratia eius, or its grace, because of the fragrance
propter odoriferum caelestis vitae and whiteness of the heavenly life, and
candorem, aureumque internae the golden heat of inward love.
dilectionis ardorem.
Lectio 2
4 συνιόντος δὲ ὄχλου 4. And when much people

πολλοῦ καὶ τῶν κατὰ were gathered together,
and were come to him out
πόλιν ἐπιπορευομένων of every city, he spoke by
πρὸς αὐτὸν εἶπεν διὰ a parable: 5. A sower
παραβολῆς, 5 ἐξῆλθεν ὁ went out to sow his seed:
σπείρων τοῦ σπεῖραι τὸν and as he sowed, some
fell by the way side; and it
σπόρον αὐτοῦ. καὶ ἐν τῷ
was trodden down, and
σπείρειν αὐτὸν ὃ μὲν the fowls of the air
ἔπεσεν παρὰ τὴν ὁδόν, devoured it. 6. And some
καὶ κατεπατήθη καὶ τὰ fell upon a rock; and as
πετεινὰ τοῦ οὐρανοῦ soon as it was sprung up,
it withered away, because
κατέφαγεν αὐτό. 6 καὶ it lacked moisture. 7. And
ἕτερον κατέπεσεν ἐπὶ some fell among thorns;
τὴν πέτραν, καὶ φυὲν and the thorns sprang up
ἐξηράνθη διὰ τὸ μὴ ἔχειν with it, and choked it. 8.
And other fell on good
ἰκμάδα. 7 καὶ ἕτερον
ground, and sprang up,
ἔπεσεν ἐν μέσῳ τῶν and bare fruit a hundred-
ἀκανθῶν, καὶ fold. And when he had
συμφυεῖσαι αἱ ἄκανθαι said these things, he
ἀπέπνιξαν αὐτό. 8 καὶ cried, He that has ears to
hear, let him hear. 9. And
ἕτερον ἔπεσεν εἰς τὴν his disciples asked him,
γῆν τὴν ἀγαθήν, καὶ saying, What might this
φυὲν ἐποίησεν καρπὸν parable be? 10. And he
ἑκατονταπλασίονα. said, to you it is given to
know the mysteries of the
ταῦτα λέγων ἐφώνει, ὁ
kingdom of God: but to
ἔχων ὦτα ἀκούειν others in parables; that
ἀκουέτω. 9 ἐπηρώτων δὲ seeing they might not see,
αὐτὸν οἱ μαθηταὶ αὐτοῦ and hearing they might
τίς αὕτη εἴη ἡ παραβολή. not understand. 11. Now
the parable is this: The
10 ὁ δὲ εἶπεν, ὑμῖν seed is the word of God.
δέδοται γνῶναι τὰ 12. Those by the way side
μυστήρια τῆς βασιλείας are they that hear; then
τοῦ θεοῦ, τοῖς δὲ λοιποῖς comes the devil, and
takes away the word out
ἐν παραβολαῖς, ἵνα
of their hearts, lest they
βλέποντες μὴ βλέπωσιν should believe and be
καὶ ἀκούοντες μὴ saved. 13. They on the
συνιῶσιν. 11 ἔστιν δὲ rock are they, which, when
they hear, receive the
αὕτη ἡ παραβολή: ὁ word with joy; and these
σπόρος ἐστὶν ὁ λόγος τοῦ have no root, which for a
while believe, and in time
θεοῦ. 12 οἱ δὲ παρὰ τὴν of temptation fall away.
ὁδόν εἰσιν οἱ 14. And that which fell
ἀκούσαντες, εἶτα ἔρχεται among thorns are they,
ὁ διάβολος καὶ αἴρει τὸν which, when they have
heard, go forth, and are
λόγον ἀπὸ τῆς καρδίας
choked with cares and
αὐτῶν, ἵνα μὴ riches and pleasures of
πιστεύσαντες σωθῶσιν. this life, and bring no fruit
13 οἱ δὲ ἐπὶ τῆς πέτρας οἳ to perfection. 15. But that
ὅταν ἀκούσωσιν μετὰ on the good ground are
they, which in an honest
χαρᾶς δέχονται τὸν and good heart, having
λόγον, καὶ οὗτοι ῥίζαν heard the word, keep it,
οὐκ ἔχουσιν, οἳ πρὸς and bring forth fruit with
καιρὸν πιστεύουσιν καὶ patience.
ἐν καιρῷ πειρασμοῦ
ἀφίστανται. 14 τὸ δὲ εἰς
τὰς ἀκάνθας πεσόν,
οὗτοί εἰσιν οἱ
ἀκούσαντες, καὶ ὑπὸ
μεριμνῶν καὶ πλούτου
καὶ ἡδονῶν τοῦ βίου
πορευόμενοι
συμπνίγονται καὶ οὐ
τελεσφοροῦσιν. 15 τὸ δὲ
ἐν τῇ καλῇ γῇ, οὗτοί
εἰσιν οἵτινες ἐν καρδίᾳ
καλῇ καὶ ἀγαθῇ
ἀκούσαντες τὸν λόγον
κατέχουσιν καὶ
καρποφοροῦσιν ἐν
ὑπομονῇ.
Theophylactus: Quod David in THEOPHYL. That which David had

persona Christi praedixerat: aperiam foretold in the person of Christ, I will
in parabolis os meum, hic dominus open my mouth in parables, the Lord
implet; unde dicitur cum autem turba here fulfills; as it is said, And when
plurima conveniret, et de civitatibus much people were gathered together,
properarent ad eum, dixit per and were come to him out of every
similitudinem. Loquitur autem city, he spoke by a parable. But the
dominus per similitudinem primo Lord speaks by a parable, first indeed
quidem ut attentiores faceret that He may make His hearers more
auditores: consueverunt enim attentive. For men were accustomed
homines in obscuris se exercitare, et to exercise their minds on dark
spernere manifesta: deinde ut non sayings, and to despise what was
caperent indigni quae mystice plain; and next, that the unworthy
dicebantur. might not receive what was spokes
mystically.
Origenes: Et ideo signanter dicitur ORIGEN; And therefore it is

cum turba plurima conveniret: non significantly said, When much people
enim sunt multi, sed pauci qui per were gathered together, and were
arctam viam incedunt, et qui inveniunt come to him out of every city. For not
viam quae ducit ad vitam: unde many but few there are who walk the
Matthaeus dicit quod extra domum strait road, and find the way which
docebat per parabolas, sed intra leads to life. Hence Matthew says,
domum parabolam discipulis that He taught without the house by
exposuit. parables, but within the house
explained the parable to His disciples.
Eusebius: Satis autem congrue EUSEBIUS; Now Christ most fitly

Christus primam proponit parabolam puts forth His first parable to the
multitudini, non solum tunc astantium, multitude not only of those who then
sed etiam futurorum post illos, stood by, but of those also who were
inducens ad audientiam verborum to come after them, inducing them to
suorum, cum dicit exiit qui seminat, listen to His words, saying, A sower
seminare semen suum. went out to sow his seed.
Beda: Satorem illum nullum melius BEDE; The sower we can conceive to
quam filium Dei intelligere possumus, be none other but the Son of God,
qui de sinu patris, quo creaturae non Who going forth from His Father’s
erat accessus, egrediens, ad hoc bosom, whither no creature had
venit in mundum ut testimonium attained, came into the world that He
perhiberet veritati. might bear witness to the truth.
Chrysostomus in Matthaeum: Exiit CHRYS, Now His going, Who is every

autem qui ubique est, non localiter, where, was not local, but through the
sed per amictum carnis nobis vale of the flesh He approached us.
appropinquavit. Decenter autem But Christ fitly denominates His
adventum proprium Christus exitum advent, His going forth. For we were
nominat: eramus enim exclusi a Deo; aliens from God, and cast out as
et sicuti condemnati et rebelles regi criminals, and rebels to the king, but
eiecti sunt; qui vero reconciliare vult he who wishes to reconcile man,
eos, exeundo ad ipsos extra cum eis going out to them, speaks to them
loquitur, donec dignos iam factos without, until having become meet for
aspectu regio eos introducat: sic the royal presence, He brings them
etiam Christus fecit. within; so also did Christ.
Theophylactus: Exiit autem nunc, THEOPHYL. But He went out now,

non ut agricolas perderet aut not to destroy the husbandmen, or to
combureret terram; sed exiit burn up the earth, but He went out to
seminare: saepe enim agricola qui sow. For oftimes the husbandman
seminat, ob aliam causam exit, non who sows, goes out for some other
solum ut seminet. cause, not only to sow.
Eusebius: Exierunt autem nonnulli a EUSEBIUS; Some went out from the
patria caelesti, et ad homines heavenly country and descended
descenderunt, non tamen ut sererent, among men, not however to sow, for
neque enim satores erant, sed they were not sowers, but ministering
administratorii spiritus in ministerium Spirits sent forth to minister. Moses
missi. Moyses etiam et prophetae also and the prophets after him did
post eum non inseruerunt hominibus not plant in men the mysteries of the
mysteria regni caelorum; sed kingdom of heaven, but by keeping
retrahendo insipientes ab errore back the foolish from the error of
nequitiae et idolorum cultu, quasi iniquity, and the worship of idols, they
colebant animas hominum, et in tilled as it were the souls of men, and
novalia redigebant. Solus autem brought them into cultivation. But the
omnium sator verbum Dei exivit, only Sower of all, the Word of God,
evangelizaturus nova semina, scilicet went out to sow the new seed of the
mysteria regni caelorum. Gospel, that is, the mysteries of the
kingdom of heaven.
Theophylactus: Non cessat autem THEOPHYL. But the Son of God

Dei filius semper in nostris animabus never ceases to sow in our hearts, for
seminare; nam non solum cum docet, not only when teaching, but creating,
sed etiam cum creat, in nostris He sows good seed in our hearts.
animabus seminat semina bona.
Titus: Exiit autem ut seminaret TITUS BOST. But He went out to sow
semen suum; non autem accepit His seed, He receives not the word
verbum quasi mutuatum, cum ipse as borrowed, for He is by nature the
naturaliter sit verbum Dei vivi. Non Word of the living God. The seed is
est igitur suum proprium semen Pauli not then of Paul, or of John, but they
vel Ioannis; sed habent cum have it because they have received it.
acceperint; Christus autem habet Christ has His own seed, drawing
proprium semen, proferens doctrinam forth His teaching from His own
ex sua natura; unde et Iudaei nature. Hence also the Jews said,
dicebant: qualiter hic litteras novit, How knows this man letters, having
quas non didicit? never learned?
Eusebius: Docet igitur duos esse EUSEBIUS; He teaches therefore

gradus eorum qui recipiunt semina: that there are two classes of those
primum quidem eorum qui digni facti who received the seed; the first, of
sunt vocatione caelesti, sed labuntur those who have been made worthy of
a gratia propter negligentiam et the heavenly calling, but fall from
torporem; secundum vero grace through carelessness and
multiplicantium semen in bonis sloth; but the second, of those who
fructibus. Ponit autem secundum multiply the seed bearing good fruit.
Matthaeum tres differentias in But according to Matthew he makes
quolibet gradu. Nam qui corrumpunt three divisions in each class. For
semen, non similem habent those who corrupt the seed have not
perditionis modum; et qui ab eo all the same manner of destruction,
fructificant, non aequam recipiunt and those who bear fruit from it do
copiam. Sane actiones perdentium not receive an equal abundance. He
ostendit semen. Quidam enim cum wisely sets forth the cases of those
non peccaverint, suis animabus insita who lose the seed. For some though
sibi semina salubria perdiderunt, they have not sinned, have lost the
subtracta ab intentione et memoria good seed implanted in their hearts,
eorum per spiritus malignos et through its having been withdrawn
Daemones, qui volant per aerem, vel from their thoughts and memory by
viros fallaces et callidos, quae evil spirits, and devils who fly through
volatilia nuncupavit; unde subdit et the air; or deceitful and cunning men,
dum seminat, aliud cecidit secus whom He calls the birds of the air.
viam. Hence it follows, And as he sowed,
some fell by the way side.
Theophylactus: Non dixit quod THEOPHYL. He said not that the

seminans proiecit aliud secus viam, sower threw some on the way side,
sed quod semen cecidit. Qui enim but that it fell by the way side. For he
seminat, docet rectum sermonem; who sows taught the right word, but
sed sermo diversimode cadit in the word falls in different ways upon
audientes, ut quidam eorum via the hearers, so that some of them are
dicantur. Et conculcatum est, et called the way side: and it was
volucres caeli comederunt illud. trodden down, and the birds of the air
devoured it.
Cyrillus: Arida enim est et inculta CYRIL; For every way side is in some
quodammodo omnis via, eo quod a measure dry and uncultivated,
cunctis conculcatur, ac nihil ex because it is trodden down by all
seminibus humatur in ea. Sic igitur men, and no seed gains moisture on
habentes cor indocile non penetrat it. So the divine warning reaches not
divina monitio, ut possit laudem the unteachable heart, that it should
germinare virtutum; sed tales sunt via bring forth the praise of virtue. These
frequentata immundis spiritibus. Sunt then are the ways frequented by
iterum aliqui leviter gerentes fidem in unclean spirits. There are again some
se quasi in verborum simplicitate; who bear faith about them, as if it
horum fides caret radice; de quibus consisted in the nakedness of words;
subditur et aliud cecidit supra petram, their faith is without root, of whom it is
et natum aruit, quia non habebat added, And some fell upon a rock,
humorem. and as soon as it sprung up, it
withered away, because it lacked
moisture.
Beda: Petram dicit durum et BEDE; The rock, he says, is the hard
indomitum cor. Hoc est autem humor and unsubdued heart. Now the
ad radicem seminis, quod iuxta aliam moisture at the root of the seed is the
parabolam oleum ad lampades same as what is called in another
virginum nutriendas, idest amor et parable, the oil to trim the lamps of
perseverantia virtutis. the virgins, that is, love and
steadfastness in virtue.
Eusebius: Sunt etiam aliqui qui per EUSEBIUS; There are also some
avaritiam et appetitum voluptatum et who through covetousness, the
mundanas sollicitudines, quas desire of pleasure and worldly cares,
quidem spinas nuncupat, immissum which indeed Christ calls thorns,
sibi semen suffocari fecerunt; de suffer the seed which has been sown
quibus subditur et aliud cecidit inter in them to be choked.
spinas; et simul exortae spinae
suffocaverunt illud.
Chrysostomus in Matthaeum: Sicut CHRYS. For as the thorns do not let

enim spinae non permittunt oriri the seed grow up, but when it has
semen, sed ex condensatione been sown choke it by thickening
suffocant immissum; sic sollicitudines round it, so the cares of this present
vitae praesentis semen spirituale life permit not the seed to bear fruit.
fructificare non sinunt. Increpandus But in things of sense the
autem esset agricola qui super husbandman must be reproved who
sensibiles spinas, et petram, et viam would sow amid thorns on a rock and
seminaret. Non enim possibile est the way side, for it is impossible that
petram terram fieri, nec viam non the rocks should become earth, the
esse viam, nec spinas non esse way not be a way, the thorns not be
spinas; in rationalibus autem secus thorns. But in rational things it is
est; possibile est enim petram otherwise. For it is possible that the
converti in terram pinguem, et viam rock should be converted into a
non conculcari, et spinas dissipari. fruitful soil, the way not be trodden
down, the thorns dispersed.
Cyrillus: Sunt autem terra pinguis et CYRIL; Now the rich and fruitful
ferax, animae honestae et bonae, ground is the honest and good hearts
quae in profundo suscipiunt verbi which receive deeply the seeds of the
semina, et retinent, et fovent; et word, and retain them and cherish
quantum ad hoc subditur et aliud them. And whatever is added to this,
cecidit in terram bonam, et ortum fecit And some fell upon good ground and
fructum centuplum. Cum enim in springing up, brought forth fruit a
mentem mundam ab omnibus hundred-fold. For when the divine
perturbationibus verbum divinum word is poured into a soul free from
infunditur, tunc immittit radices in all anxieties, then it strikes root deep,
profundum, et germinat tamquam and sends forth as it were the ear,
spica, et convenienter perficitur. and in its due season comes to
perfection.
Beda: Fructum enim centuplum, BEDE; For by fruit a hundred-fold, he

fructum perfectum dicit: nam denarius means perfect fruit. For the number
numerus pro perfectione semper ten is always taken to imply
accipitur, quia in decem praeceptis perfection, because in ten precepts is
legis custodia continetur: denarius contained the keeping, or the
autem numerus per semetipsum observance of the law. But the
multiplicatus in centenarium surgit; number ten multiplied by itself
unde per centenarium magna amounts to a hundred; hence by a
perfectio significatur. hundred very great perfection is
signified.
Cyrillus: Quae autem sit sententia CYRIL; But what the meaning of the
parabolae, accipiamus per eum qui parable is, let us hear from him who
eam composuit; unde sequitur haec made it, as it follows, And when he
dicens clamabat: qui habet aures had said these things, he cried, He
audiendi, audiat. that has ears to hear, let him hear.
Basilius: Audire pertinet ad BASIL; Hearing has reference to the

intellectum: unde per hoc dominus understanding. By this then our Lord
excitat ad exaudiendum attente stirs us up to listen attentively to the
mentionem eorum quae dicuntur. meaning of those things which are
spoken.
Beda: Quoties enim haec admonitio BEDE; For as often as the

vel in Evangelio, vel in Apocalypsi admonition occurs either in the
Ioannis interponitur, mysticum esse Gospel or the Revelation of St. John,
quod dicitur, quaerendumque a nobis it signifies that there is a mystical
intentius ostenditur; unde discipuli meaning in what is said, and we must
ignorantes, salvatorem interrogant; inquire more closely into it. Hence the
sequitur enim interrogabant autem disciples who were ignorant ask our
eum discipuli eius quae esset haec Savior, for it follows, And his disciples
parabola. Nemo tamen putet finita asked him, &c. But let no one
mox parabola discipulos hoc suppose that as soon as the parable
interrogasse; sed, ut Marcus ait: cum was finished His disciples asked Him,
esset singularis, interrogaverunt eum. but, as Mark says, When he was
alone they asked him.
Origenes: Est autem parabola sermo ORIGEN; Now a parable is a

quasi facti, non autem facti iuxta quod narration of an action as done, yet not
dicitur, possibilis autem fieri; rerum done according to the letter, though it
significativus per transumptionem might have been, representing certain
eorum quae in parabola traduntur. things by means of others which are
Aenigma vero est processus given in the parable. An enigma is a
sermonis in his quae traduntur quasi continued story of things which are
facta; quae tamen non sunt facta, nec spoken of as done, and yet have not
possibilia fieri, significant vero aliquid been done, nor are possible to be
in occulto; sicut quod dicitur in libro done, but contains a concealed
Iudicum quod ligna iverunt ut meaning, as that which is mentioned
ungerent sibi regem. Non est autem in the Book of Judges, that the trees
ad litteram factum quod dicitur exiit went forth to anoint a king over them.
qui seminat, sicut ea narrat historia, But it was not literally a fact as is
possibile tamen fuit fieri. said, A sower went out to sow, like
those facts related in history, yet it
might have been so.
Eusebius: Dominus vero docuit eos EUSEBIUS; But our Lord told them
causam quare turbis per parabolas the reason why He spoke to the
loquebatur; unde subditur quibus ipse multitudes in parables, as follows,
dixit: vobis datum est nosse And he said, to you it is given to know
mysterium regni Dei. the mysteries of God.
Gregorius Nazianzenus: Cum hoc GREG. NAZ. When you hear this you
audis, non introducas diversas must not entertain the notion of
naturas secundum quosdam different natures, as certain heretics
haereticos, qui putant hos quidem do, who think that some men indeed
esse pereuntis naturae, hos vero are of a perishing nature, others of a
salubris; quosdam vero sic se saving nature, but that some are so
habere, ut eorum voluntas eos ducat constituted that their will leads them
ad peius vel melius, sed addas ei to better or worse. But add to the
quod dicitur vobis datum est, idest words, To you it is given, if willing and
volentibus, et simpliciter dignis. truly worthy.
Theophylactus: His autem qui sunt THEOPHYL. But to those who are
indigni tantis mysteriis obscure unworthy of such mysteries, they are
dicuntur; unde subditur ceteris autem obscurely spoken. Hence it follows,
in parabolis, ut videntes non videant, But to the rest in parables, that
et audientes non intelligant. Videre seeing they might not see, and
enim se putant, non vident autem; et hearing they might not understand.
audiunt quidem, sed non intelligunt. For they think they see, but see not,
Huius ergo gratia hoc eis Christus and hear indeed, but do not
abscondit, ne maius eis praeiudicium understand. For this reason Christ
generetur, si postquam noverint hides this from them, lest they should
Christi mysteria, contempserint. Qui beget a greater prejudice against
enim intelligit et postea spernit, them, if after they had known the
gravius punietur. mysteries of Christ, they despised
them. For he who understands and
afterwards despises, shall be more
severely punished.
Beda: Recte igitur in parabolis BEDE; Rightly then do they hear in

audiunt, quando clausis sensibus parables, who having closed the
cordis, non curant cognoscere senses of their heart, care not to
veritatem, obliti eius quod dominus know the truth, forgetful of what the
dixerat: qui habet aures audiendi, Lord told them. He that has ears to
audiat. hear, let him hear.
Gregorius in Evang: Dominus autem GREG. But our Lord condescended

dignatus est exponere quod dicebat, to explain what He said, that we
ut sciamus rerum significationes might know how to seek for
quaerere etiam in his quae per explanation- in those things which He
semetipsum noluit explanare; is unwilling to explain through
sequitur enim est autem haec Himself. For it follows, Now the
parabola: semen est verbum Dei. parable is this: The seed is the word
of God.
Eusebius: Destruentium autem EUSEBIUS. Now He says, that there

immissa semina suis animabus tres are three reasons why men destroy
dicit esse causas. Quidam enim the seed implanted in their hearts.
destruunt in se semen reconditum, For some destroy the seed that is hid
dantes leviter auditum volentibus in them by lightly giving heed to those
fallere; de quibus subdit quod autem that wish to deceive, of whom He
secus viam, hi sunt qui audiunt; adds, Those by the way side are they
deinde venit Diabolus, et tollit verbum that hear: their comes the devil, and
de corde eorum, ne credentes salvi takes away the word out of their
fiant. hearts. .
Beda: Qui scilicet verbum quod BEDE; Who in truth deign to receive
audiunt, nulla fide, nullo intellectu, the word which they hear with no
nulla saltem tentandae utilitatis faith, with no understanding at least
actione percipere dignantur. with no attempt to test the value of it.
Eusebius: Quidam vero cum in EUSEBIUS. But some there are who
mentis profundo non susceperint having not received the word in any
verbum Dei, facile extinguuntur depth of heart, are soon overcome
adveniente adversitate; de quibus when adversity assails them, of
subdit nam qui supra petram, hi sunt whom it is added, They on the rock
qui cum audierint, cum gaudio are they which when they hear,
suscipiunt verbum; et hi radices non receive the word with joy; and these
habent, quia ad tempus credunt, et in have no root, which for a while
tempore tentationis recedunt. believe, and in time of temptation fall
away.
Cyrillus: Cum enim intrant CYRIL; For when the, enter the
Ecclesiam, laetanter attentant divina Church they gladly wait on the divine
mysteria, sed ex levi voluntate; ut mysteries, but with infirmity of
autem egressi sunt Ecclesiam, purpose. But when they leave the
obliviscuntur sacrarum disciplinarum: Church they forget the sacred
et si fides Christiana non fluctuet, discipline, and as long as Christians
permanent; turbante vero are undisturbed, their faith is lasting;
persecutione, profugam habent but when persecution harasses, their
mentem, quia fides eorum caret heart fails them, for their faith was
radice. without root.
Gregorius: Multi boni operis initia GREG. Many men propose to begin a
proponunt; sed mox ut fatigari good work, but as soon as they have
adversitatibus vel tentationibus become annoyed by adversity or
coeperint, inchoata derelinquunt. temptation, they abandon what they
Petrosa ergo terra humorem non had begun. The rocky ground then
habuit, quae hoc quod germinaverat, had no moisture to carry on to
ad fructus perseverantiam non constancy fruit which it had put forth.
perduxit.
Eusebius: Quidam vero suffocant EUSEBIUS. But some choke the

reconditum in eis semen divitiis et seed which has been deposited in
illecebris, quasi quibusdam them with riches and vain delights, as
suffocantibus spinis; de quibus if with choking thorns, of whom it is
subditur quod autem in spinis cecidit, added, And that which fell among
hi sunt qui audierunt, et a thorns are they, which, when they
sollicitudinibus, et divitiis, et have heard, go forth, and are choked
voluptatibus vitae, euntes suffocantur, with cares and riches of this life, &c.
et non referunt fructum.
Gregorius: Mirum quomodo dominus GREG. It is wonderful that the Lord

divitias spinas interpretatus sit, cum has represented riches as thorns, for
illae pungant, istae delectent; et these prick, while those delight, and
tamen spinae sunt, quia cogitationum yet they are thorns, for they lacerate
suarum punctionibus mentem the mind by the prickings of their
lacerant, et cum usque ad peccatum thoughts, and whenever they entice
pertrahunt, quasi inflicto vulnere to see they draw blood, as if inflicting
cruentant. Duo autem sunt quae a wound. But there are two things
divitiis iungit, sollicitudines et which He joins to riches, cares and
voluptates: quia per curam mentem pleasures, for they oppress the mind
opprimunt, et per affluentiam by anxiety and unnerve it by luxuries,
resolvunt. Suffocant autem semen, but they choke the seed, for they
quia importunis cogitationibus guttur strangle the throat of the heart with
mentis strangulant; et dum bonum vexatious thoughts, and while they let
desiderium intrare ad cor non sinunt, not a good desire enter the heart,
quasi aditum vitalis flatus vetant. they close up as it were the passage
of the vital breath.
Eusebius: Haec autem ex provisione EUSEBIUS. Now these things were

a salvatore praedicta sunt. Sic autem foretold by our Savior according to
se habere patefacit effectus; non His foreknowledge, and that their
enim aliter aliqui a verbo divini cultus case is so, experience testifies. For in
deficiunt nisi secundum aliquem no wise do men fall away from the
modorum praedictorum ab eo. truth of divine worship, but according
to some of the causes before
mentioned by Him.
Chrysostomus in Matthaeum: Et ut CHRYS. And to sum up many things

plura brevibus comprehendam, hi in a few words. Some indeed as
quidem tamquam negligentes audire, careless hearers, some as weak, but
hi tamquam delicati et debiles, hi vero others as the very slaves of pleasure
tamquam servi facti voluptatis et and worldly things, hold aloof from
rerum mundi, a bono desistunt. what is good. The order of the way
Bonus etiam ordo viae, petrae et side, the rock, and the thorns is well,
spinarum: opus enim est primo for we have first need of recollection
memoriae et cautelae, deinde and caution, next of fortitude, and
fortitudinis, consequenter contemptus then of contempt of things present.
praesentium. Consequenter ponit He therefore places the good ground
bonam terram contrario modo se in opposition to the way, the rock, and
habentem ad viam, et petram, et the thorns. But that on the good
spinas, cum subdit quod autem in ground are they, which in an honest
terram bonam, hi sunt qui in corde and good heart, having heard the
bono et optimo verbum retinent, et word, keep it, &c. For they who are
fructum afferunt in patientia. Nam qui on the way side keep not the word,
secus viam positi sunt, non retinent but the devil takes away their seed.
verbum, sed rapit eis semen But they who are on the rock sustain
Diabolus: qui vero sunt in petra, non not patiently the assaults of
sustinent in patientia tentationis temptation through weakness. But
insultum propter imbecillitatem; qui they who are among thorns bear no
vero sunt in spinis, non fructificant, fruit, but are choked.
sed suffocantur.
Gregorius: Terra ergo bona fructum GREG. The good ground then beans
per sapientiam reddit: quia nulla sunt fruit through patience, for nothing we
bona quae agimus, si non do is good unless we endure patiently
aequanimiter etiam proximorum mala our closest evils. They therefore bear
toleramus. Fructum ergo per fruit through patience, who when they
patientiam reddunt: quia cum bear strifes humbly, are after the
humiliter flagella suscipiunt, post scourge received with joy to a
flagella ad requiem sublimiter cum heavenly rest.
gaudio suscipiuntur.
Lectio 3
16 οὐδεὶς δὲ λύχνον 16. No man, when he has

ἅψας καλύπτει lighted a candle, covers it with
a vessel, or puts it under a
αὐτὸν σκεύει ἢ bed; but sets it on a
ὑποκάτω κλίνης candlestick, that they which
τίθησιν, ἀλλ' ἐπὶ enter in may see the light. 17.
For nothing is secret, that shall
λυχνίας τίθησιν, ἵνα not be made manifest; neither
οἱ εἰσπορευόμενοι any thing hid, that shall not be
βλέπωσιν τὸ φῶς. 17 known and come abroad. 18.
οὐ γάρ ἐστιν Take heed therefore how you
hear: for whosoever has, to
κρυπτὸν ὃ οὐ
him shall be given; and
φανερὸν γενήσεται, whosoever has not, form him
οὐδὲ ἀπόκρυφον ὃ οὐ shall be taken even that which
μὴ γνωσθῇ καὶ εἰς he seems to have.
φανερὸν ἔλθῃ. 18
βλέπετε οὖν πῶς
ἀκούετε: ὃς ἂν γὰρ
ἔχῃ, δοθήσεται αὐτῷ,
καὶ ὃς ἂν μὴ ἔχῃ, καὶ
ὃ δοκεῖ ἔχειν
ἀρθήσεται ἀπ' αὐτοῦ.
Beda: Quia supra dixerat BEDE; Having before said to His

apostolis: vobis datum est nosse Apostles, To you it is given to know the
mysterium regni Dei, ceteris mysteries of the kingdom of God, but to
autem in parabolis, nunc ostendit others in parables; He now shows that by
per eos aliquando etiam ceteris them at length must the same mystery be
idem mysterium esse revealed also to others, saying, No man
revelandum, dicens nemo autem when he has lighted a candle covers it
lucernam accendens operit eam with a vessel, or puts it under a bed.
vase, aut subtus lectum ponit,
sed supra candelabrum ponit, ut
intrantes videant lumen.
Eusebius: Quasi dicat: sicut EUSEBIUS. As if He said, As a lantern is

lucerna accenditur ut luceat, non lighted that it should give light, not that it
ut operiatur sub modio vel lecto; should be covered under a bushel or a
sic etiam secreta regni caelorum bed, so also the secrets of the kingdom of
in parabolis edita, quamvis heaven when uttered in parables,
lateant alienos a fide, tamen although hid from those who are
penes omnes manifestum strangers to the faith, will not however to
habebunt sensum; unde subdit all men appear obscure. Hence he adds,
non enim est occultum quod non For nothing is secret that shall not be
manifestetur, nec absconditum made manifest, neither any thing hid that
quod non agnoscatur et in palam shall not be known, and come abroad. As
veniat; quasi dicat: quamvis if He said, Though many things are
plurima in parabolis dicta sint, ut spoken in parables, that seeing they
videntes non videant, et might not see, and hearing they might not
audientes non intelligant propter understand, because of their unbelief, yet
sui incredulitatem, totus tamen the whole matter shall be revealed.
sermo patebit.
Augustinus de quaest. Evang: AUG. Or else in these words He typically

Vel aliter totum. His verbis typice sets forth the boldness of preaching, that
docet fiduciam praedicandi, ne no one should, through fear of fleshly ills,
quis timore carnalium conceal the light of knowledge For under
incommodorum lucem scientiae the names of vessel and bed, he
abscondat; vasis enim et lecti represents the flesh, but of that of lantern,
nomine carnem, lucernae autem the word, which whosoever keeps hid
vocabulo verbum designat; quod through fear of the troubles of the flesh,
ob metum carnalium sets the flesh itself before the
incommodorum occultat qui manifestation of the truth, and by it he as
ipsam carnem praeponit it were covers the word, who fears to
manifestationi veritatis, et ea preach it. But he places a candle upon a
quasi operit verbum qui candlestick who so submits his body to
praedicare trepidat. Supra the service of God, that the preaching of
candelabrum autem ponit the truth stands highest in his estimation,
lucernam qui corpus suum the service of the body lowest.
ministerio Dei subicit, ut superior
sit praedicatio veritatis, et inferior
servitus corporis.
Origenes de Serm. Dom: Sed et ORIGEN; But he who would adapt his
qui vult adaptare lucernam lantern to the more perfect disciples of
perfectioribus Christi discipulis Christ, must persuade us by those things
persuadebit nobis per ea quae which were spoken of John, for he was a
dicta sunt de Ioanne, quoniam burning and a shining light. It becomes
ipse erat lucerna ardens et not him then who lights the light of reason
lucens. Non decet ergo eum qui in his soul to hide it under a bed where
lucernam rationalem accendit in men sleep, nor under any vessel, for he
anima, abscondere eam sub who does this provides not for those who
lecto ubi quis requiescit, nec sub enter the house for whom the candle is
aliquo alio vase: quia qui facit prepared, but they must set it upon a
hoc, non providet intrantibus candlestick, that is, the whole Church.
domum, quibus lucerna paratur:
sed oportet superponere
candelabro, idest omni Ecclesiae.
Chrysostomus in Matthaeum: CHRYS. By these words he leads them to

Hoc autem dicens, inducit eos ad diligence of life, teaching them to be
vitae diligentiam, docens eos strong as exposed to the view of all men,
strenuos esse quasi expositos and fighting in the world as on a stage. As
aspectibus omnium, ac if he said, Think not that we dwell in a
pugnantes in mundo quasi in small part of the world, for you will be
theatro; quasi dicat: ne known of all men, since it cannot be that
consideretis quod manemus in so great virtue should lie hid.
modica parte mundi; eritis enim
omnibus noti: quia tantam
virtutem impossibile est latere.
Maximus: Vel forsan seipsum MAXIM. Or perhaps the Lord calls

appellat dominus lucernam Himself a light shining to all who inhabit
radiantem cunctis habitantibus the house, that is, the world, since He is
domum, idest mundum, cum sit by nature God, but by the dispensation
naturaliter Deus, et factus made flesh. And so like the light of the
dispensative caro; et sic quasi lux lamp He abides in the vessel of the flesh
ad instar lucernae retinetur in by means of the soul as the light in the
testa carnis per mediam animam, vessel of the lamp by means of the flame.
sicut per lychnum ignis in testa But by the candlestick he describes the
lucernae. Vocat autem Church over which the divine word
candelabrum Ecclesiam, supra shines, illuminating the house as it were
quam verbum divinum effulgens, by the rays of truth. But under the
quasi quamdam domum illuminat similitude of a vessel or bed he referred to
radiis veritatis. Dixit autem the observance of the law, under which
similitudinarie vas aut lectum, the word will not be contained.
corporalem cultum legis, sub quo
contineri non vult.
Beda: Instanter autem nos BEDE; But the Lord ceases not to teach
dominus docet verbo auscultare, us to hearken to His word, that we may
ut et nostro illud pectore continue be able both to constantly, meditate on it
ruminare, et alieno eructare in our own minds, and to bring it forth for
sufficiamus auditui; unde sequitur the instruction of others. Hence it follows,
videte ergo quid audiatis. Qui Take heed therefore how you hear; for
enim habet, dabitur illi; et whosoever has, to him shall be given. As
quicumque non habet, etiam if he says, Give heed with all your mind to
quod putat se habere, auferetur the word which you hear, for to him who
ab illo. Quasi dicat: tota has a love of the word, shall be given also
intentione verbo quod auditis the sense of understanding what he
operam date: quia qui amorem loves; but whoso has no love of hearing
habet verbi, dabitur illi et sensus the word, though he deems himself skillful
intelligendi quod amat: at qui either from natural genius, or the exercise
verbi audiendi amorem non of learning, will have no delight in the
habet, etsi vel naturali ingenio, sweetness of wisdom; for oftentimes the
vel litterario callere se putaverit slothful man is gifted with capacities, that
exercitio, nulla sapientiae if he neglect them he may be the more
dulcedine gaudebit. Saepe enim justly punished for his negligence, since
desidiosus ingenium accipit, ut de that which he can obtain without labor he
negligentia iustius puniatur; quia disdains to know, and sometimes the
quod sine labore assequi potuit, studious man is oppressed with slowness
scire contemnit; et nonnunquam of apprehension, in order that the more
studiosus tarditate intelligentiae he labors in his inquiries, the greater may
premitur, ut eo maiora praemia be the recompense of his reward.
retributionis inveniat, quo magis
studio inventionis elaborat.
Lectio 4
19 παρεγένετο δὲ πρὸς 19. Then came to him his

αὐτὸν ἡ μήτηρ καὶ οἱ mother and his brethren, and
could not come at him for the
ἀδελφοὶ αὐτοῦ, καὶ press. 20. And it was told him
οὐκ ἠδύναντο by certain which said, Your
συντυχεῖν αὐτῷ διὰ mother and your brethren
τὸν ὄχλον. 20 stand without, desiring to see
you. 21. And he answered
ἀπηγγέλη δὲ αὐτῷ, ἡ
and said to them, My mother
μήτηρ σου καὶ οἱ and my brethren are these
ἀδελφοί σου which hear the word of God,
ἑστήκασιν ἔξω ἰδεῖν and do it.
θέλοντές σε. 21 ὁ δὲ
ἀποκριθεὶς εἶπεν πρὸς
αὐτούς, μήτηρ μου καὶ
ἀδελφοί μου οὗτοί
εἰσιν οἱ τὸν λόγον τοῦ
θεοῦ ἀκούοντες καὶ
ποιοῦντες.
Titus: Derelictis cognatis TITUS BOST. Our Lord had left His
carnalibus, dominus insistebat kinsfolk according to the flesh, and was
doctrinae paternae. Quia vero occupied in His Father’s teaching. But
desiderabatur propter absentiam, when they began to feel His absence,
accedunt ad eum: unde dicitur they came to Him, as it is said, Then
venerunt autem ad illum mater et came to him his mother and his
fratres eius, et non poterant adire brethren. When you hear of our Lord’s
eum prae turba. Si audiveris de brethren you must include also the
fratribus domini, addisce pietatem, notions of piety and grace. For no one in
et intellige gratiam: nullus enim regard of His divine nature is the brother
secundum divinitatem salvatoris of the Savior, (for He is the Only-
frater est, unigenitus enim est; sed begotten,) but He has, by the grace of
pietatis gratia communicavit nobis piety, made us partakers in His flesh and
in carne et sanguine, et factus est
frater noster, cum esset naturaliter His blood, and He who is by nature God
Deus. has become our brother.
Beda: Fratres tamen domini BEDE; But those who are said to be our
secundum carnem dicuntur non filii Lord’s brethren according to the flesh,
beatae Mariae genitricis Dei, you must not imagine to be the children
secundum Elvidium, nec filii Ioseph of the blessed Mary, the mother of God,
de alia uxore secundum quosdam as Helvidius thinks, nor the children of
putandi sunt; sed eorum potius Joseph by another wife, as some say,
intelligendi sunt esse cognati. but rather believe to be their kinsfolk.
Titus: Putabant autem fratres eius TITUS BOST. His brethren thought that
quod cum eorum audiret when He heard of their presence He
praesentiam, dimitteret populum, would send away the people, from
reveritus maternum nomen, et respect to His mother’s name, and from
flexus amore materno; unde His affection towards her, as it follows,
sequitur et nuntiatum est illi: mater And it was told him, Your mother and
tua et fratres tui foris stant, your brethren stand without.
volentes te videre.
Chrysostomus in Matthaeum: CHRYS. Think what it was, when the

Considera quale erat, astante ei whole people stood by, and were
toto populo, et ab ore eius hanging upon His mouth, (for His
pendente, iam inchoata doctrina, teaching had already begun,) to
eum foras extrahere. Ob hoc withdraw Him away from them. Our Lord
dominus quasi increpando accordingly answers as it were rebuking
respondit; sequitur enim qui them, as it follows, And he answered
respondens dixit ad eos: mater and said to them, My mother and my
mea et fratres mei hi sunt qui brethren are they which hear the word of
verbum Dei audiunt et faciunt. God, and do it, &c.
Ambrosius: Moralis magister, qui AMBROSE; The moral teacher who

de se ceteris praebet exemplum, gives himself an example to others,
praescripturus ceteris quoniam qui when about to enjoin upon others, that
non reliquerit patrem aut matrem he who has not left father and mother, is
suam, non est filio Dei dignus, not worthy of the Son of God, first
sententiae huic ipse primus se submits Himself to this precept, not that
subicit: non quod maternae refutet He denies the claims of filial piety, (for it
pietatis obsequia: ipsius enim is His own sentence, He that knows not
praeceptum est: qui non his father and mother shall die the
honorificaverit patrem et matrem, death,) but because He knows that He is
morte moriatur; sed quia paternis more bound to obey His Father’s
se mysteriis amplius quam mysteries than the feelings of His
maternis affectibus debere mother. Nor however are His parents
cognoscit. Neque tamen iniuriose harshly rejected, but the bonds of the
refutantur parentes; sed mind are shown to be more sacred than
religiosiores copulae mentium those of the body. Therefore in this place
docentur esse quam corporum. He does not disown His mother, (as
Ergo hic non, ut quidam haeretici some heretics say, eagerly catching at
tendiculas aucupantur, mater His speech,) since she is also
negatur, quae etiam de cruce acknowledged from the cross; but the
agnoscitur; sed necessitudini law of heavenly ordinances is preferred
corporali praescriptorum to earthly affection.
caelestium forma praefertur.
Beda: Hi igitur qui verbum Dei BEDE; They then who hear the word of
audiunt et faciunt, mater domini God and do it, are called the mother of
vocantur, eo quod illum quotidie our Lord, because they daily in their
suo exemplo vel dicto quasi actions or words bring Him forth as it
parturiunt in cordibus proximorum; were in their inmost hearts; they also are
fratres quoque sunt eius, cum et His brethren where they do the will of
ipsi faciant voluntatem patris eius His Father, Who is in heaven.
qui in caelis est.
Chrysostomus in Matthaeum: CHRYS. Now He does not say this by

Non autem hoc dixit increpando way of reproof to His mother, but to
matrem, sed eam plurimum greatly assist her, for if He was anxious
adiuvando. Nam si erga ceteros for others to beget in them a just opinion
sollicitus erat, ut generaret eis de of Himself, much more was He for His
se debitam opinionem, multo mother. And He had not raised her to
magis erga matrem: non autem such a height if she were always to
elevasset eam ad illa fastigia, si expect to be honored by Him as a son,
semper expectaret honorari ab eo and never to consider Him as her Lord.
tamquam a filio, non autem eum
dominum reputaret.
Theophylactus: Quidam vero hoc THEOPHYL. But some take this to

sic intelligunt, quod Christo mean that certain men, hating Christ’s
docente quidam invidentes, teaching, and mocking at Him for His
subsannantes eum super doctrina doctrine, said, Your mother and your
eius, dixerunt mater tua, et fratres brethren stand without wishing to see
tui stant foris volentes te videre: you; as if thereby to show His meanness
tamquam propter hoc ignobilem of birth. And He therefore knowing their
eum demonstrarent: et ideo qui hearts gave them this answer, that
mentem eorum cognovit, sic eis meanness of birth harms not, but if a
respondit, quoniam non nocet vilis man, though of low birth, hear the word
consanguinitas; sed si ignobilis of God, He reckons him as His kinsman.
quis existat, audiat autem verbum Because however hearing only saves no
Dei, ipsum consanguineum one, but rather condemns, He adds, and
reputat. Quia tamen audire solum does it; for it becomes us both to hear
neminem salvat, sed magis and to do. But by the word of God He
condemnat, subiungit et faciunt: means His own teaching. for all the
decet enim audire, et facere. words which He Himself spoke were
Verbum autem Dei dicit suam from His Father.
doctrinam: quaecumque enim ipse
dicebat, patris erant.
Ambrosius: Mystice autem non AMBROSE; In a mystical sense he

debuit foris stare qui Christum ought not to stand without who was
quaerebat; unde et ille ait: accedite seeking Christ. Hence also that saying,
ad eum, et illuminamini. Si enim Come to him, and be enlightened. For if
foris stant, nec ipsi agnoscuntur they stand without, not even parents
parentes; et propter nostrum themselves are acknowledged; and
fortasse non agnoscuntur perhaps for our example they are not.
exemplum, quemadmodum nos How are we acknowledged by Him if we
non agnoscimur si foris stemus. stand without? That meaning also is not
Illud quoque intelligere non unreasonable, because by the figure of
abhorret, quia per figuram parents He points to the Jews of whom
parentum demonstrat Iudaeos, ex Christ was born, and thought the Church
quibus est Christus secundum to be preferred to the synagogue.
carnem, Ecclesiamque synagogae
credidit praeferendam.
Beda: Intus enim eo docente BEDE; For they cannot enter within
venientes intrare nequeunt, cuius when He is teaching whose words they
spiritualiter intelligere dicta refuse to understand spiritually. But the
negligunt. Praeoccupans autem multitude went before and entered into
turba intravit in domum; quia the house, because when the Jews
differente Iudaea, gentilitas rejected Christ the Gentiles flocked to
confluxit ad Christum. Foris autem Him. But those who stand without,
stantes volunt Christum videre, qui wishing to see Christ, are they, who not
spiritualem in lege sensum non seeking a spiritual sense in the law,
quaerentes, sese ad custodiam have placed themselves without to
litterae foris fixerunt; et quasi guard the letter of it, and as it were
Christum potius ad docenda rather compel Christ to go out, to teach
carnalia cogunt exire, quam se ad them earthly things, than consent to
discenda spiritualia consentiunt enter in themselves to learn spiritual
intrare. things.
Lectio 5
22 ἐγένετο δὲ ἐν μιᾷ 22. Now it came to pass on a

τῶν ἡμερῶν καὶ αὐτὸς certain day, that he went into
a ship with his disciples: and
ἐνέβη εἰς πλοῖον καὶ he said to them, Let us go
οἱ μαθηταὶ αὐτοῦ, καὶ over to the other side of the
εἶπεν πρὸς αὐτούς, lake. And they launched forth.
διέλθωμεν εἰς τὸ 23. But as they sailed he fell
asleep: and there came down
πέραν τῆς λίμνης: καὶ
a storm of wind on the lake;
ἀνήχθησαν. 23 and they were filled with
πλεόντων δὲ αὐτῶν water, and were in jeopardy.
24. And they came to him,
ἀφύπνωσεν. καὶ and awoke him, saying,
κατέβη λαῖλαψ Master, master, we perish.
ἀνέμου εἰς τὴν Then he arose, and rebuked
λίμνην, καὶ the wind and the raging of the
water: and they ceased, and
συνεπληροῦντο καὶ
there was a calm. 25. And he
ἐκινδύνευον. 24 said to them, Where is your
προσελθόντες δὲ faith? And they being afraid
διήγειραν αὐτὸν wondered, saying one to
λέγοντες, ἐπιστάτα another, What manner of man
is this! for he commands
ἐπιστάτα, even the winds and water,
ἀπολλύμεθα. ὁ δὲ and they obey him.
διεγερθεὶς ἐπετίμησεν
τῷ ἀνέμῳ καὶ τῷ
κλύδωνι τοῦ ὕδατος:
καὶ ἐπαύσαντο, καὶ
ἐγένετο γαλήνη. 25
εἶπεν δὲ αὐτοῖς, ποῦ ἡ
πίστις ὑμῶν;
φοβηθέντες δὲ
ἐθαύμασαν, λέγοντες
πρὸς ἀλλήλους, τίς
ἄρα οὗτός ἐστιν ὅτι
καὶ τοῖς ἀνέμοις
ἐπιτάσσει καὶ τῷ
ὕδατι, καὶ
ὑπακούουσιν αὐτῷ;
Cyrillus: Quia discipuli omnes CYRIL; When the disciples saw that all
beneficiatos a Christo videbant, men received help from Christ, it seemed
decebat etiam ipsos sensim in fitting that they themselves also should in
beneficiis Christi delectari: non turn rejoice in the benefits of Christ. For
enim similiter quis considerat quae no one regards that which happens in
fiunt in alienis corporibus ut in suo: the person of another equally with that to
et ideo dominus discipulos et mari himself. The Lord therefore exposed the
et ventis exposuit; unde dicitur disciples to the sea and the winds, as it
factum est autem in una dierum, follows, Now it came to pass on a
et ipse ascendit in unam certain, day that he went into a ship with
naviculam, et discipuli eius; et ait his disciples; and he said to them, Let us
ad illos: transfretemus trans go over to the other side of the lake: and
stagnum. Et ascenderunt. they launched forth.
Chrysostomus in Matthaeum: CHRYS. Luke indeed avoids the

Vitans quidem Lucas quaestionem question which might be put to him with
quae sibi fieri posset de temporum regard to the order of time, saying, that
ordine, dicit eum in una dierum He went into a ship on a certain day.
intrasse naviculam.
Cyrillus: Si autem vigilante Now if the storm had arisen when our
domino accidisset tempestas, vel Lord was awake, the disciples either had
non timuissent discipuli, vel non not feared, or not believed that He could
exhorruissent, vel non do such a thing. For this cause He
credidissent eum posse tale sleeps, giving them an occasion for fear;
aliquid facere. Quapropter dormit, for it follows, But as they sailed he fell
praestans tempus timori; sequitur asleep; and there came down a storm of
enim navigantibus autem illis, wind on the lake.
obdormivit, et descendit procella
venti in stagnum.
Ambrosius: Supra habes quia AMBROSE; We are told above,

pernoctabat in oratione; quomodo moreover, that He passed the night in
hic in tempestate dormit? Sed prayer. How then does He here fall
exprimitur securitas potestatis; asleep in a storm? The security of power
quomodo omnibus timentibus is expressed, that while all were afraid,
solus intrepidus quiescebat, sed He alone lay fearless; but He lay asleep
quiescebat corporis somno cum in the body, while in the mind he was in
intenderet divinitatis mysterio; nihil the mystery of divinity. For nothing
enim sine verbo fit. happens without the Word.
Cyrillus: Cum magna autem CYRIL; But it seems to have been

dispensatione videtur esse especially and wonderfully ordained that
peractum ne mox postquam they should not seek His assistance
tempestas invadere coepit when first the storm began to affect the
naviculam, quaererent ab eo boat, but after the danger had increased,
suffragium, sed postquam malum in order that the power of the Divine
invaluit, ut manifestior fiat divinae Majesty might be made more manifest.
maiestatis potestas; unde dicitur Hence it is said, And they were filled with
et compellebantur, et water, and were in jeopardy. This indeed
periclitabantur: quod quidem our Lord allowed for the sake of trial, that
dominus permisit exercitationis having confessed their danger they
gratia, ut cum confessi fuerint should acknowledge the greatness of the
periculum, cognoscant miraculi miracle. Hence when their great danger
magnitudinem. Unde postquam had driven them into intolerable fear,
magnitudo periculi in intolerabilem having no other hope of safety but the
metum eos urgebat, tamquam Lord of power Himself, they awoke Him.
aliam spem non habentes salutis It follows, And they came to him, and
nisi solum ipsum dominum awoke him, saying, Master, we perish.
virtutum, eum excitaverunt.
Sequitur accedentes autem
suscitaverunt eum, dicentes:
praeceptor, perimus.
Augustinus de Cons. Evang: AUG. Matthew says, Master, save us,

Matthaeus quidem dicit: domine, we perish. Mark, Master, care you not
salva nos, perimus; Marcus that we perish? There is the same
autem: magister, non ad te attinet expression in all of men awakening our
quia perimus? Eadem autem est Lord, and anxious for their safety. Nor is
sententia excitantium dominum, it worth while to inquire which of these
volentiumque salvari. Nec opus was most likely to have been said to
est quaerere quis horum potius Christ. For whether they said one of
Christo dictum sit: sive enim these three, or some other words which
aliquid horum trium dixerint, sive no Evangelist has mentioned, but of the
alia verba quae nullus same import, what matter is it? Though
Evangelistarum commemoravit, at the same time this may have been the
tantumdem autem valentia, quid case, that by the many who awoke Him,
ad rem interest? Quamquam all these things were said, one by one,
etiam hoc fieri potuerit ut, pluribus and another by another.
eum excitantibus, omnia haec,
aliud autem ab alio diceretur.
Cyrillus: Non autem erat possibile CYRIL; But it could not be that they
eos perire existente cum eis should perish while the Almighty was
omnipotente: unde illico surgit with them. Christ then arose, Who has
Christus, qui habet omnium power over all things, and immediately
potestatem, et sedat confestim quells the storm and the violence of the
procellam et ventorum impetum. wind, and the tempest ceased, and there
Et cessavit tempestas, et facta est was a calm. Herein He shows Himself to
tranquillitas: in quo ostendit se be God, to Whom it is said, You rule the
Deum esse, cui dicitur: tu raging of the sea: when the waves
dominaris potestati maris, motum thereof arise, you still them.
autem fluctuum eius tu mitigas.
Beda: Sic igitur in hac navigatione So then as He sailed, our Lord

dominus utramque unius manifested both natures in one and the
eiusdemque personae naturam same person, seeing that He who as
ostendit, dum is qui ut homo man slept in the ship, as God by His
dormit in navi, furorem maris ut word stilled the raging of the sea.
Deus verbo coercet.
Cyrillus: Simul autem cum CYRIL; But together with the raging of
tempestate aquarum solvit the waters, He quiets also the tumult of
tempestatem animarum; unde their souls, as it follows, And he said to
sequitur dixit autem illis: ubi est them, Where is your faith? By which
fides vestra? In quo verbo ostendit word He showed, that it is not so much
quod timorem non facit the assault of temptation which causes
tentationum inductio, sed fear, as faint-heartedness. For as gold is
imbecillitas mentis. Sicut enim proved in the fire, so is faith in
aurum probatur in igne, sic in temptation.
tentationibus fides.
Augustinus de Cons. Evang: AUG. Now this is related by the other

Hoc autem ab aliis Evangelistis Evangelists in different words. For
aliis verbis dictum est. Matthaeus Matthew says, that Jesus said, Why are
enim dicit eum dixisse: quid timidi you fearful, O you of little faith? but Mark
estis modicae fidei? Marcus as follows, Why are you so fearful? How
autem dicit: quid timidi estis? is it that you have no faith i. e. that
Necdum habetis fidem? Idest illam perfect faith like the grain of mustard
perfectam velut granum sinapis. seed. Mark then also says, O you of little
Hoc ergo et ille ait: modicae fidei; faith; but Luke, Where is your faith? And
Lucas autem: ubi est fides vestra? indeed all these may have been said,
Et totum quidem dici potuit: quid Why are you fearful? Where is your
timidi estis? Ubi est fides vestra? faith? O you of little faith. Hence one
Modicae fidei? Unde aliud hic, Evangelist relates one, another another.
aliud ille commemorat.
Ambrosius: Pacata igitur CYRIL; When the tempest was quelled

tempestate ad imperium Christi, at the command of Christ, the disciples
discipuli stupefacti miraculo, in astonishment whispered one to the
susurrabant ad invicem; unde other, as it follows, And they being afraid
sequitur qui timentes, mirati sunt, wondered, &c. Now the disciples said not
ad invicem dicentes: quis, putas, this as ignorant of Him, for they knew
hic est, quia et ventis imperat et that He was God, and Jesus the Son of
mari, et obediunt? Non autem God. But they marvel at the exceeding
discipuli, ut ignorantes eum, hoc vastness of His natural power, and the
dixerunt ad invicem; noverant glory of His divinity, although He was like
enim eum Deum esse, et filium to us, and visible in the flesh. Hence they
Dei Iesum: admirantur autem say, Who is this? that is, of what manner
innatae potestatis abundantiam, et of man? how great, and with what great
divinitatis gloriam; quamvis similis power and majesty? for it is a mighty
nobis esset et visibilis secundum work, a lordly command, no abject
carnem; unde dicunt quis est hic? petition.
Idest qualis et quantus, et in
quanta virtute et maiestate?
Imperiosum enim est opus,
dominativum praeceptum, non
servilis petitio.
Beda: Vel non discipuli, sed BEDE; Or, it was not His disciples, but
nautae et alii mirantur qui in navi the sailors and others in the ship who ho
erant. Allegorice autem mare vel wondered.
But allegorically, the sea or
stagnum tenebrosus est et lake is the dark and bitter tide of the
amarus mundi aestus. Navicula world, the ship is the wood of the cross,
arbor crucis, cuius beneficio by help of which the faithful, having
fideles adiuti, emensis mundi passed the waves of this world, reach
fluctibus, obtinent littus patriae the shore of a heavenly country.
caelestis.
Ambrosius: Itaque dominus, qui AMBROSE; Our Lord therefore, who

se intelligit propter divinum in knew that He came upon earth for a
terras mysterium venisse, relictis divine mystery, having left His kinsfolk,
parentibus navem ascendit. went up into the ship.
Beda: Ascendunt autem et BEDE; His disciples also, when

discipuli admoniti cum eo; unde summoned, enter in with Him. Hence He
ipse ait: si quis vult post me says, If any one will come after me, let
venire, abneget semetipsum et him deny himself, and take up his cross,
tollat crucem suam et sequatur and follow me. While His disciples are
me. Discipulis navigantibus, idest sailing, that is, the faithful passing
fidelibus saeculum calcantibus, et through this world, and meditating in
futuri saeculi animo quietem their minds the rest of the world to come,
meditantibus, et per sancti spiritus and by the breath of the Holy Spirit, or
flatum, vel etiam proprii remigii also their own exertions, eagerly leaving
conatum, infidos mundi fastus behind them the unbelieving pride of the
certatim post terga iactantibus, world, suddenly our Lord fell asleep, that
subito obdormivit dominus; idest, is, the time of our Lord’s passion was
advenit tempus dominicae come, and the storm descended. For
passionis; et descendit procella, when our Lord entered the sleep of
quia domino somnum mortis in death upon the cross, the waves of
cruce subeunte, fluctus persecution rose, stirred up by the breath
persecutionum daemoniacis of the devil, but while the patience of the
flatibus exsurgunt. Fluctibus Lord is not disturbed by the waves, the
autem non domini patientia faint hearts of the disciples are shaken
turbatur, sed discipulorum and tremble. They awoke our Lord lest
imbecillitas concutitur et trepidat: they should perish while He slept,
qui suscitarunt dominum ne eo because having seen His death they
dormiente pereant: quia cuius wish for His resurrection, for if that were
mortem viderant, resurrectionem delayed they would perish for ever. He
optant: quae si differetur, ipsi in rises therefore and rebukes the wind,
perpetuum perirent. Unde surgens since by His sudden rising again He put
increpat ventum: quia celeri down the pride of the devil who had the
resurrectione per mortem destruit power of death. But He makes the
superbiam Diaboli, qui habebat tempest of nature to cease, since by His
imperium mortis. Tempestatem resurrection He baffled the rage of the
autem aquae facit cessare, quia Jews, who plotted His death.
rabiem Iudaeorum morti eius
insultantium resurgens labefacit.
Ambrosius: Et advertas, sine AMBROSE; You must remember that no

tentatione neminem posse ex hoc one can pass from the course of this life
vitae curriculo demigrare, quia without temptations, for temptation is the
exercitium fidei tentatio est. trial of faith. We are therefore subject to
Subiecti igitur sumus nequitiae the storms of spiritual wickedness, but as
spiritualis procellis; sed quasi watchful sailors we must awake the Pilot,
pervigiles nautae gubernatorem who does not obey but commands the
excitemus, qui non serviat, sed winds, who although He now no longer
imperet ventis; qui etsi iam non sleeps in the sleep of His own body, yet
dormiat sui corporis somno, let us beware, lest through the sleep of
caveamus tamen ne nostri our bodies He is to us asleep and at rest.
corporis somno nobis dormiat, et But they are rightly reproved who feared,
quiescat. Bene autem arguuntur when Christ was present; since he surely
qui praesente Christo timebant, who clings to Him can in no wise perish.
cum utique ibi aderat qui perire
non posset.
Beda: Cui simile est quod post BEDE; In like manner, when He
mortem discipulis apparens appeared after His death to His disciples,
exprobravit incredulitatem eorum: He upbraided them with their unbelief,
et sic tumidis gurgitibus sedatis, and thus having calmed the swelling
patefecit cunctis potentiam suae waves, He made plain to all the power of
divinitatis. His divinity.
Lectio 6
26 καὶ κατέπλευσαν εἰς 26. And they arrived at the

τὴν χώραν τῶν country of the Gadarenes
which is over against
γερασηνῶν, ἥτις ἐστὶν Galilee. 27. And when he
ἀντιπέρα τῆς went forth to land, there
γαλιλαίας. 27 ἐξελθόντι met him out of the city a
δὲ αὐτῷ ἐπὶ τὴν γῆν certain man, which had
devils long time, and wore
ὑπήντησεν ἀνήρ τις ἐκ
no clothes, neither abode in
τῆς πόλεως ἔχων any house, but in the
δαιμόνια: καὶ χρόνῳ tombs. 28. When he saw
ἱκανῷ οὐκ ἐνεδύσατο Jesus, he cried out, and fell
ἱμάτιον, καὶ ἐν οἰκίᾳ down before him, and with
a loud voice said, What
οὐκ ἔμενεν ἀλλ' ἐν τοῖς have I to do with you,
μνήμασιν. 28 ἰδὼν δὲ Jesus, you Son of God
τὸν Ἰησοῦν ἀνακράξας most high? I beseech you,
προσέπεσεν αὐτῷ καὶ torment me not. 29. (For he
had commanded the
φωνῇ μεγάλῃ εἶπεν, τί
unclean spirit to come out
ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ of the man. For oftentimes
τοῦ θεοῦ τοῦ ὑψίστου; it had caught him: and he
δέομαί σου, μή με was kept bound with chains
βασανίσῃς. 29 and in fetters; and he broke
the bands, and was driven
παρήγγειλεν γὰρ τῷ of the devil into the
πνεύματι τῷ ἀκαθάρτῳ wilderness.) 30. And Jesus
ἐξελθεῖν ἀπὸ τοῦ asked him, saying, What is
ἀνθρώπου. πολλοῖς γὰρ your name? And he said,
Legion: because many
χρόνοις συνηρπάκει
devils were entered into
αὐτόν, καὶ ἐδεσμεύετο him. 31. And they besought
ἁλύσεσιν καὶ πέδαις him that he would not
φυλασσόμενος, καὶ command them to go out
διαρρήσσων τὰ δεσμὰ into the deep. 32. And there
was there a herd of many
ἠλαύνετο ὑπὸ τοῦ swine feeding on the
δαιμονίου εἰς τὰς mountain: and they
ἐρήμους. 30 besought him that he would
ἐπηρώτησεν δὲ αὐτὸν ὁ suffer them to enter into
them. And he suffered
Ἰησοῦς, τί σοι ὄνομά
them. 33. Then went the
ἐστιν; ὁ δὲ εἶπεν, devils out of the man, and
λεγιών, ὅτι εἰσῆλθεν entered into the swine: and
δαιμόνια πολλὰ εἰς the herd ran violently down
αὐτόν. 31 καὶ a steep place into the lake,
and were choked. 34.
παρεκάλουν αὐτὸν ἵνα When they that fed them
μὴ ἐπιτάξῃ αὐτοῖς εἰς saw what was done, they
τὴν ἄβυσσον ἀπελθεῖν. fled, and went and told it in
32 ἦν δὲ ἐκεῖ ἀγέλη the city and in the country.
35. Then they went out to
χοίρων ἱκανῶν
see what was done; and
βοσκομένη ἐν τῷ ὄρει: came to Jesus, and found
καὶ παρεκάλεσαν αὐτὸν the man, out of whom the
ἵνα ἐπιτρέψῃ αὐτοῖς εἰς devils were departed,
ἐκείνους εἰσελθεῖν: καὶ sitting at the feet of Jesus,
clothed, and in his right
ἐπέτρεψεν αὐτοῖς. 33 mind: and they were afraid.
ἐξελθόντα δὲ τὰ 36. They also which saw it
δαιμόνια ἀπὸ τοῦ told them by what means
ἀνθρώπου εἰσῆλθον εἰς he that was possessed of
the devils was healed. 37.
τοὺς χοίρους, καὶ
Then the whole multitude of
ὥρμησεν ἡ ἀγέλη κατὰ the country of the
τοῦ κρημνοῦ εἰς τὴν Gadarenes round about
λίμνην καὶ ἀπεπνίγη. besought him to depart
34 ἰδόντες δὲ οἱ from them; for they were
taken with great fear: and
βόσκοντες τὸ γεγονὸς he went up into the ship,
ἔφυγον καὶ ἀπήγγειλαν and returned back again.
εἰς τὴν πόλιν καὶ εἰς 38. Now the man out of
τοὺς ἀγρούς. 35 whom the devils were
departed besought him that
ἐξῆλθον δὲ ἰδεῖν τὸ he might be with him: but
γεγονὸς καὶ ἦλθον πρὸς Jesus sent him away,
τὸν Ἰησοῦν, καὶ εὗρον saying, 39. Return to your
καθήμενον τὸν own house, and show how
great things God has done
ἄνθρωπον ἀφ' οὗ τὰ
to you. And he went his
δαιμόνια ἐξῆλθεν way, and published
ἱματισμένον καὶ throughout the whole city
σωφρονοῦντα παρὰ how great things Jesus had
τοὺς πόδας τοῦ Ἰησοῦ, done to him.
καὶ ἐφοβήθησαν. 36
ἀπήγγειλαν δὲ αὐτοῖς
οἱ ἰδόντες πῶς ἐσώθη ὁ
δαιμονισθείς. 37 καὶ
ἠρώτησεν αὐτὸν ἅπαν
τὸ πλῆθος τῆς
περιχώρου τῶν
γερασηνῶν ἀπελθεῖν
ἀπ' αὐτῶν, ὅτι φόβῳ
μεγάλῳ συνείχοντο:
αὐτὸς δὲ ἐμβὰς εἰς
πλοῖον ὑπέστρεψεν. 38
ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ
ἀφ' οὗ ἐξεληλύθει τὰ
δαιμόνια εἶναι σὺν
αὐτῷ: ἀπέλυσεν δὲ
αὐτὸν λέγων, 39
ὑπόστρεφε εἰς τὸν οἶκόν
σου, καὶ διηγοῦ ὅσα σοι
ἐποίησεν ὁ θεός. καὶ
ἀπῆλθεν καθ' ὅλην τὴν
πόλιν κηρύσσων ὅσα
ἐποίησεν αὐτῷ ὁ
Ἰησοῦς.
Chrysostomus: Salvator navigando CYRIL; The Savior, as He sailed with

una cum discipulis ad portum His disciples, came to a port, as it is
pervenit; unde dicitur et said, And they arrived at the country of
navigaverunt ad regionem the Gadarenes, which is over against
Gerazenorum, quae est contra Galilee.
Galilaeam.
Titus: Veraciora exemplaria nec TITUS BOST. Many accurate copies

Gerazenorum habent, nec have neither “Gerazenes” nor
Gadarorum, sed Gergezinorum; est “Gadarenes,” but “Gergezenes.” For
enim Gadara civitas in Iudaea, Gadara is a city in Judea, but neither
stagnum autem vel mare nullatenus lake nor sea is found at it, and Geraza
invenitur in ea; sed Geraza civitas is a city of Arabia, having neither lake
Arabiae est, nec stagnum, nec mare nor sea near. But Gergeza, from which
iuxta habens. Est autem Gergeza, a the Gergezenes are called, is an
qua Gergezaei, urbs antiqua iuxta ancient city near the lake of Tiberias,
Tiberiacum stagnum, circa quam est above which is a rock hanging over the
rupes stagno vicina, in quod lake, into which they say the swine
ostenditur deiectos fuisse porcos a were dashed down by the devils. But
Daemonibus. Quia tamen Geraza et since Gadara and Geraza border upon
Gedara confinium habent cum terra the land of the Gergezenes, it is
Gergezinorum, verisimile est inde ad probable that the swine were led from
horum terram porcos fuisse thence to their parts.
adductos.
Beda: Geraza enim urbs est insignis BEDE; For Geraza is a famous city of
Arabiae trans Iordanem iuncta monti Arabia, on the other side of the Jordan,
Galaad, quam tenuit tribus close to the mountain of Galaad, which
Manasse, non longe a stagno was possessed by the tribe of
Tiberiadis, in quo porci praecipitati Manasseh, and not far from the lake of
sunt. Tiberias, into which the swine were
cast headlong.
Chrysostomus in Matthaeum: CHRYS. But as soon as our Lord had

Cum autem dominus descendisset a departed from the sea, He meets with
mari, occurrit ei aliud terribilius another more awful wonder. For the
miraculum: nam daemoniacus, demoniac, like an evil slave, when he
tamquam servus videns dominum, sees Him confirms his bondage, as it
servitutem confitetur; unde sequitur follows, And when he went forth to
et cum egressus esset ad terram, land, there met him out of the city a
occurrit illi vir quidam qui certain man, &c.
Daemonium habebat iam
temporibus multis.
Augustinus de Cons. Evang: AUG. Whereas Matthew says, that

Quod Matthaeus duos dicit fuisse there were two possessed, but Mark
daemoniacos, Marcus autem et and Luke mention only one; you must
Lucas unum commemorant, understand one of them to be a more
intelligas unum eorum fuisse distinguished and famous person, for
personae alicuius clarioris et whom that neighborhood was chiefly
famosioris, quem regio illa maxime distressed, and in whose restoration
dolebat, et pro cuius salute they were greatly interested. Wishing
plurimum satagebat. Hoc volentes to signify this, the two Evangelists
significare duo Evangelistae, solum thought right to mention him alone,
commemorandum iudicaverunt de concerning whom the report of this
quo facti huius fama latius miracle had been most extensively
praeclariusque fragraverat. noised abroad.
Chrysostomus in Matthaeum: Vel CHRYS. Or, Luke selected from the

Lucas elegit ex illis duobus eum qui two the one who was most savage.
saevior erat: unde flebilius narrat Hence he gives the most melancholy
eius infortunium, cum subdit et account of his calamity, adding, And he
vestimentis non induebatur, neque wore no clothes, neither abode in any
in domo manebat, sed in house, but in the tombs. But the evil
monumentis. Visitant autem spirits visit the tombs of the dead, to
Daemones mortuorum sepulchra, instill into men that dangerous notion,
volentes imbuere homines that the souls of the dead become evil
periculosa doctrina, quod scilicet spirits.
mortuorum animae Daemones fiunt.
Cyrillus: Quod autem nudus CYRIL; Now his going naked among
petebat defunctorum sepulchra, the tombs of the dead was a mark of
daemoniacae ferocitatis erat demoniacal wildness. But God permits
indicium. Permittit autem quosdam some in His providence to become
dispensative Deus subesse subject to evil spirits, that we may
Daemonibus, ut nos perpendamus ascertain through them of what hat
per eos quales sunt Daemones erga kind the evil spirits are towards us, in
nos, ut renuamus eis subici velle; et order that we may refuse to be made
sic uno patiente aedificantur subject to them, and so by the
quamplures. suffering of one many may be edified.
Chrysostomus: Quia vero CHRYS. But because the people

hominem eum populi fatebantur, acknowledged Him to be man, the
accesserunt Daemones divinitatem devils came publishing His divinity,
praedicantes ipsius, quam etiam which even the sea had proclaimed by
mare sua tranquillitate clamaverat; its calmness. Hence it follows, When
unde sequitur is ut vidit Iesum, he saw Jesus he fell down before him,
procidit ante illum, et exclamavit and with a loud voice said, &c.
voce magna, et dixit.
Cyrillus: Attendas hic timorem CYRIL; Mark here the combination of

annexum audaciae et desperationi fear with boldness and great
multae; signum enim diabolicae desperation, for it is a sign of devilish
desperationis est in audendo dicere despair to spear; out boldly, What have
quid mihi et tibi est, Iesu fili Dei I to do with you, Jesus, you Son of
altissimi? Timoris vero cum precatur God most high? but of fear when they
obsecro te, ne me torqueas. Sed si pray, I beseech you not to cast me out.
nosti eum esse filium Dei altissimi, But if you know Him to be the Son of
fateris eum Deum caeli et terrae, et God most high, you confess Him to be
eorum quae continentur in eis. the God of heaven and earth, and of all
Qualiter igitur non tua, immo sua things that are contained in them. How
usurpas, et dicis quid mihi et tibi? then cost you make use not of your
Quis autem principum terrenorum own but His words, saying, What have
omnino sustinebit a barbaris I to do with you? But what earthly
lacessiri suo subiectos imperio? prince will altogether endure to have
Unde sequitur praecipiebat enim his subjects tormented by barbarians?
spiritui immundo ut exiret ab Hence it follows, For he had
homine; et necessitatem praecepti commanded the unclean spirit to come
ostendit subdens multis enim out of him. And He shows the
temporibus arripiebat illum; et necessity of the command, adding, For
vinciebatur catenis et compedibus oftentimes it had caught him, &c.
custoditus; et ruptis vinculis
agebatur a Daemonio in deserta.
Chrysostomus: Unde, quia nemo CHRYS. Therefore since no one could

audebat daemoniacum tenere, ipse hold the possessed, Christ goes to him
Christus ad eum vadit, alloquens and addresses him. It follows, And
ipsum. Sequitur interrogavit autem Jesus asked him, saying, What is your
illum Iesus, dicens: quod tibi nomen name?
est? Non velut inscius nomen
inquirit, sed ut confessa peste quam
tolerabat, virtus curantis gratior
emicaret.
Beda: Sed et nostri temporis BEDE; He inquires not his name as

sacerdotes qui per exorcismi ignorant of it, but that when the
gratiam Daemones eicere norunt, demoniac had confessed the plague
solent dicere, patientes non aliter which he endured, the power of the
valere curari, nisi omne quod ab Healer might shine forth more
immundis spiritibus vigilantes welcome to him. But the priests also of
dormientesve pertulerint, confitendo our time, who through the grace of
patenter exponant; et maxime exorcism are able to cast out devils,
quando corporis humani concubitum are wont to say that the sufferers can
petere se ac patrare confingunt; no otherwise be cured than by openly
unde et hic confessio subditur: at ille telling in confession every thing which
dixit: legio; quia intraverant either waking or sleeping they have
Daemonia multa in eum. endured from the unclean spirits, and
above all when they imagine that the
devils seek and obtain the possession
of the human body. So also here the
confession is added, And he said,
Legion, because many devils were
entered into him.
Gregorius Nyssenus: Imitantes GREG NYSS. Certain evil spirits
quidam Daemones supernas militias imitating the heavenly hosts and the
et legiones angelicas, dicunt se legions of angels say that they are
legionem, sicut et eorum princeps legions. As also their prince says that
dicit se positurum thronum super he will exalt his throne above the stars
astra, ut fiat altissimo similis. that he may be like to the Most High.
Chrysostomus: Postquam autem CHRYS. But when the Lord had

dominus supervenerat Daemonibus overcome the evil spirits which
creaturam Dei perturbantibus, disturbed His creatures, they thought
putabant eum propter excessum that because of the enormity of those
eorum quae fiebant non expectare things which had been done, He would
tempus supplicii: et quia culpam not wait the time of their punishment,
diffiteri non poterant, instant ne cito and therefore since they could not
sustineant poenam; unde sequitur et deny their guilt, they entreat that they
rogaverunt illum ne imperaret illis ut may not quickly undergo the penalty.
in abyssum irent. As it follows, And they besought him
that he would not command them to go
out into the deep.
Theophylactus: Quod quidem THEOPHYL Which indeed the devils

postulant Daemones volentes adhuc demand, wishing yet longer to mix with
cum hominibus conversari. mankind.
Cyrillus: Hic autem palam est quod CYRIL; And hence it is plain that the
aemulae catervae maiestatis rebel hosts against the Divine Majesty
divinae, ineffabili potentia salvatoris were thrust down to hell by the
detrudebantur ad Inferna. unspeakable power of the Savior.
Maximus: Statuit autem Deus MAXIM. Now the Lord ordains for each
unicuique peccatorum consonam class of sinners an appropriate
poenam; Gehennam ignis propter punishment. The fire of Hell
carnis incendium, stridorem dentium unquenchable for fleshly burnings,
propter risum lascivum, gnashing of teeth for wanton mirth,
intolerabilem sitim propter intolerable thirst for pleasure and
voluptatem et crapulam, pervigilem revelry, the worm that dies not for a
vermem propter obliquum et crooked and malignant heart,
malignum cor, caliginem perpetuam everlasting darkness for ignorance and
propter ignorantiam et fallaciam, deceit, the bottomless pit for pride.
Lymbum abyssi propter superbiam: Hence the deep is assigned to the
unde Daemonibus tamquam devils as to the proud, it follows, And
superbis abyssus delegatur. there was there an herd of swine, &c.
Sequitur erat autem ibi grex
multorum porcorum pascentium in
monte.
Augustinus de Cons. Evang: AUG. The words of Mark that there
Quod Marcus dixit circa montem was a herd of swine nigh to the
fuisse gregem porcorum, Lucas mountains, and of Luke, on the
autem in monte, non repugnat: grex mountains, do not differ from one
enim porcorum tam magnus fuit, ut another. For the herd of swine was so
aliquid eius esset in monte, aliquid large, that they might be part on the
circa montem: erant enim duo millia mountain, part near it. For there were
porcorum, sicut Marcus expressit. two thousand swine, as Mark has
stated.
Ambrosius: Daemones autem AMBROSE; But the devils could not

caelestis luminis claritatem sustinere endure the clearness of the light of
non poterant, ut qui oculos dolent, heaven, as those who have weak eyes
radios solis ferre non possunt. can not bear the sun’s rays.
Cyrillus: Et ideo turba immundorum CYRIL; The multitude of unclean

spirituum petit mitti in conformem spirits seek therefore to be sent into
sibi gregem immundorum porcorum. the herd of unclean swine, like to
Sequitur et rogabant eum ut themselves, for it follows, And they
permitteret eis in illos ingredi. besought him that he would suffer
them to enter into them.
Athanasius in vita AntoniiQuod si ATHAN. But if they have no power

super porcos potestatem non over swine, the evil spirits have much
habent, multo magis nullum habent less against men who are made after
dominium contra homines factos ad the image of God. We ought then to
imaginem Dei. Oportet ergo Deum fear God alone, but despise them.
solum timere, contemnere autem
illos.
Cyrillus: Dominus autem concessit CYRIL; But the Lord granted them
eis potestatem, ut hoc inter cetera permission, that this might be among
fiat nobis causa salutis, et roboris other things to us an occasion of
spes. Sequitur et permisit illos. benefit, and the confidence of our
Considerare ergo oportet, quod safety. It follows, And he suffered
Daemones pravi sunt, et hostiles his them. We must therefore consider that
qui eis sunt subditi; ut potest patere the evil spirits are hostile to those
ex eo quod praecipitaverunt et which are subject to them, and this will
suffocaverunt porcos in aquis; unde be evident from their sending down the
sequitur exierunt ergo Daemonia ab swine violently into the waters and
homine, et intraverunt in porcos, et choking them; as it follows, Then went
impetu abiit grex per praeceps in the devils out of the man and entered
stagnum, et suffocatus est. Et ideo into the swine, and the herd ran
concessit eis Christus petentibus, ut violently down a steep place into the
ex eventu appareat quam sint lake, and were choked. And this Christ
crudeles. Erat etiam necessarium permitted to them which sought it, that
ostendere filium Dei providentiam it might appear from the event how
rerum habere non minus quam cruel they are. It was also necessary to
pater, ut aequalitatis decor in show that the Son of God has no less
utroque appareat. power to foresee than the Father, that
equal glory might be manifested in
each.
Titus: Fugam autem pastores TITUS BOST. But the shepherds take
arripiunt, ne cum porcis perirent; flight, lest they should perish with the
unde sequitur quod ut viderunt swine. Hence it follows, When they
factum, qui pascebant fugerunt et that fed them saw what was done they
nuntiaverunt in civitatem et in villas: fled, and went and told it in the city and
et huiusmodi terrorem civibus in the country, and excited the like
intulerunt. Duxit autem eos ad alarm among the citizens. But the
salvatorem damni necessitas. severity of their loss led them to the
Sequitur exierunt autem videre quod Savior; for it follows, Then they went
factum est, et venerunt ad Iesum. out to see what was done, and came
Ubi considera, quod dum Deus to Jesus; and here remark, that while
homines punit in rebus, confert God punishes men in their substance,
beneficium animabus. Cum autem He confers a blessing upon their souls.
profecti essent, viderunt sanum eum But when they had set out, they see
qui iugiter vexabatur. Sequitur et him in his right mind who had been
invenerunt hominem sedentem, a long vexed. It follows, And they found
quo Daemonia exierant, vestitum, the man out of whom the devils had
qui antea continuo nudus erat, ac departed sitting at the feet of Jesus
sana mente ad pedes eius: non clothed, (whereas before he was
enim discedit a pedibus, a quibus naked,) and in his right mind. For he
est nactus salutem: et sic departed not from those feet, where he
agnoscentes signum, mirati sunt obtained safety; and so acknowledging
passionis remedium, et the miracle, they were astonished at
obstupuerunt in facto. Sequitur et the cure of the malady, and marveled
timuerunt. Hoc autem factum partim at the event; for it follows, And they
visu comperiunt, partim verbis were afraid. But this thing they
audiverant. Sequitur nuntiaverunt discover partly by sight, partly hearing
autem illis qui viderant quomodo it in words. It follows, They also which
sanus factus esset a legione. saw it told them by what means he that
Oportebat autem eos supplicare was possessed, of the devils was
domino ne inde recederet, sed healed. But they ought to have
custos esset regionis, ne Daemones besought the Lord not to depart from
haberent accessum ad eos; sed them, but to be the guardian of their
prae timore propriam salutem country, that no evil spirits might come
amiserunt, rogantes salvatorem near them; but through fear they lost
recedere. Sequitur et rogaverunt their own salvation, asking the Savior
illum omnis multitudo regionis to depart. It follows, Then the whole
Gerazenorum, ut discederet ab multitude of the country of the
ipsis, quia timore magno tenebantur. Gadarenes rounds about besought him
to depart from them, for they were
taken with great fear.
Theophylactus: Timebant enim ne THEOPHYL. They feared lest they
iterum damnum aliquod paterentur, should again suffer some loss, as they
sicut passi fuerant in submersione had suffered in the drowning of the
porcorum. swine.
Chrysostomus: Attendas autem CHRYS. But observe the humility of

Christi humilitatem: postquam enim Christ; for when after conferring so
collatis a se talibus beneficiis great benefits upon them they sent
emittebant eum, non obstat, sed Him away, He offers no obstacle, but
discedit, eos qui se ipsos indignos departs, leaving those who had
sua doctrina promulgaverant proclaimed themselves unworthy of
relinquens. Sequitur ipse autem, His teaching. It follows, And be went
ascendens navim, reversus est. up into the ship, and returned back
again,
Titus: Sed eo discedente, ille qui TITUS BOST. But as He was

passus fuerat, a salvatore non departing, the man who had been
discedit. Sequitur et rogabat illum vir afflicted will not part from his Savior,
a quo Daemonia exierant, ut cum eo for it follows, Now the man out of
esset. whom the devils were departed
besought him that he might be with
him.
Theophylactus: Nam, sicut THEOPHYL. For as one who had been

expertus, timebat ne forte elongatus tried by experience, he feared, lest
a Iesu, rursus Daemonibus esset perhaps when far from Jesus he
paratus. Dominus autem ostendit ei should again become the prey of evil
quod quamvis non sit cum eo spirits. But the Lord shows him, that
praesentialiter, tamen potest eum though He is not present with him, He
gratia sua protegere; sequitur enim can protect by His grace, for it follows,
dimisit autem eum Iesus, dicens: But Jesus sent him away, saying
redi in domum tuam, et narra quanta Return to your own house, and show
tibi fecit Deus. Non autem dixit: how great things God has done for
quanta tibi feci ego; formam you. But he said not, “how great things
praebens humilitatis, ut rectitudines I have done for you,” giving us an
nostras referamus in Deum. example of humility, that we should
attribute all our righteousness to God.
Titus: Nec tamen praevaricatur in TITUS BOST. He does not however

lege veritatis; quidquid enim filius turn aside from the law of truth, for
operatur, pater operatur. Cur autem whatever the Son does the Father
qui ubique omnes liberatos monebat does. But why does He, who every
nulli dicere, huic liberato a legione where charged those who were
dicit narra quanta tibi fecit Deus? delivered to tell no one, say to this man
Quia scilicet tota regio illa Deum who was delivered from the legion,
ignorabat, irretita cultibus Show how great things God has done
Daemonum. Vel verius, for you? Because in truth that whole
quandoquidem ad patrem retorquet country knew not God, and was in
miraculum, dicit narra; cum vero bondage to the worship of devils. Or
loquitur de seipso, monet nulli more truly, now that He refers the
dicere. Ille autem qui liberatus est a miracle to His Father, He says, Show
Daemonibus, noverat Deum esse how great, &c. but when He speaks of
Iesum, et ideo praedicavit quanta Himself He charges to tell no one. But
fecit illi Iesus; sequitur enim et abiit he who was healed of the evil spirits
per universam civitatem praedicans knew Jesus to be God, and therefore
quanta illi fecit Iesus. published what great things God had
done for him. For it follows, And he
went through the whole city, &c.
Chrysostomus: Et sic illos qui se CHRYS. And so abandoning those

indignos sua doctrina who had proclaimed themselves
promulgaverant derelinquens, statuit unworthy of His teaching He appoints
eis eum in magistrum qui fuerat a as their teacher the man who had been
Daemonibus liberatus. released from the evil spirits.
Beda: Mystice autem Geraza BEDE; Now mystically; Gerasa

significat nationem gentium, quas signifies the Gentile nations, whom
post passionem et resurrectionem after His passion and resurrection
suam dominus per praedicatores Christ visited in His preachers. Hence
visitavit; unde Geraza vel Gergesi, Gerasa or Gergesa, as some say, is by
ut quidam legunt, interpretatur interpretation “casting out an
colonum eiciens, idest Diabolum, a inhabitant,” that is, the devil by whom it
quo prius incolebatur; vel advena was before possessed, or, “a stranger
propinquans, qui prius longe erat. approaching,” who before was afar off.
Ambrosius: Licet autem discordet AMBROSE; Now although the number

numerus curatorum a Christo of those healed by Christ is different in
secundum Lucam et Matthaeum, Luke and Matthew, yet the mystery is
tamen concordat mysterium: ut enim one and the same. For as he who had
iste qui habebat Daemonium, populi a devil is the figure of the Gentile
gentilis est figura, duo quoque illi people, the two also in like manner
similiter figuram populi gentilis take the figure of the Gentiles. For
accipiunt: quoniam cum tres filios whereas Noah begat three sons,
Noe generavit, Sem, Cham et Shem, Ham, and Japhet; the family of
Iaphet, Sem tantummodo familia in Shem only was called to the
possessionem ascita est Dei: ex possession of God, and from the other
duobus illis diversarum nationum two the people of different nations
populi pullularunt. Qui multis, inquit, were ere descended. He (as Luke
temporibus habebat Daemonium, says) had devils long time, inasmuch
utpote qui a diluvio usque ad as the Gentile people was vexed from
adventum domini vexabatur. Nudus the deluge down to our Lord’s coming.
autem erat, quia tegumentum But he was naked, because the
naturae suae et virtutis amisit. Gentiles lost the garment of their
nature and virtue.
Augustinus de quaest. Evang: In AUG. He abode in no house, that is,
domo non habitabat; hoc est, in he had no rest in his conscience; he
conscientia sua non requiescebat: in dwelt among the tombs, because he
monumentis manebat; idest in delighted in dead works in his sins.
mortuis operibus, hoc est peccatis,
delectabatur.
Ambrosius: Vel quid sunt corpora AMBROSE; Or what hat are the
perfidorum nisi quaedam sepulchra bodies of the unbelieving but kinds of
in quibus Dei verba non habitant? tombs in which the word of God abides
not?
Augustinus de quaest. Evang: AUG. Now that he was bound by

Quod autem compedibus ferreis et brazen fetters and chains, signifies the
catenis ligabatur, significat graves et harsh and severe laws of the Gentiles,
duras leges gentium, quibus etiam by which also in their states offenses
in eorum republica peccata are restrained. But, that having burst
cohibentur: quod autem vinculis these chains he was driven by the evil
talibus diruptis agebatur a spirit into the wilderness, means that
Daemonio in desertum, significat having broken through these laws, he
quod etiam ipsis transgressis was also led by lust to those crimes
legibus ad ea scelera cupiditate which exceeded the ordinary life of
ducebatur quae iam vulgarem men. By the expression that there was
consuetudinem excederent, quod in him a legion of devils, the nations
vero in eo legio Daemonum erat, are signified who served many devils.
significatae sunt gentes, quae multis But the fact that the devils were
Daemonibus serviebant; quod in permitted to go into the swine, which
porcos pascentes in montibus fed on the mountains, signifies also the
Daemonia ire concessa sunt, unclean and proud men over whom the
significat etiam immundos et evil spirits have dominion, because of
superbos homines, quibus their worship of idols.
Daemonia dominantur propter
idolorum cultus.
Ambrosius: Porci enim hi sunt qui For the swine are they who, after the
immundorum usu animalium, vocis manner of unclean animals without
et rationis expertes, lutulentis vitae speech and reason, have defiled the
suae actibus naturalium grace of their natural virtues by the
coinquinaverunt ornamenta virtutum. filthy actions of their life.
Augustinus: Quod autem in AUG. But by their being sent down

stagnum praecipitati sunt, significat violently into the lake, it is meant that
quod iam clarificatur Ecclesia, et the Church has been purified, and now
liberato populo gentium a that the Gentiles are delivered from the
dominatione Daemoniorum, in dominion of evil spirits, those who
abditis agunt sacrilegos ritus suos refuse to believe in Christ, carry on
qui Christo credere noluerunt, caeca their unholy rites in hidden places with
et profunda curiositate submersi. dark and secret watchings.
Ambrosius: Impetu autem feruntur AMBROSE; They are carried violently

in praeceps, quoniam nullius meriti down, for they are reclaimed not by the
contemplatione revocantur; sed contemplation of any good deed, but
tamquam de superioribus ad thrust as from a higher place to a
inferiora per improbitatis proclive lower, along the downward path of
detrusi, inter fluenta mundi huius iniquity, they perish amidst tile waves
intercluso pereunt spiritus of this world, shut out from the
commeatu. Neque enim in his qui approach of air. For they who are
fluido aestu voluptatis huc atque carried to and fro by the rapid tide of
illuc feruntur, illius spiritus potest pleasure cannot receive the
esse vitale commercium. Videmus communication of the Spirit; we see
igitur quia homo ipse suae est then that man himself is the author of
auctor aerumnae: nam nisi quis his own misery. For unless a man lived
porci more vixisset, numquam like the swine, the devil would never
accepisset in eum Diabolus have received power over him, or
potestatem; aut si accepisset, non ut received it, not to destroy but to prove
perderet, sed ut probaret: et fortasse him. And perhaps the devil, who after
Diabolus, quia post domini the coming of our Lord can no longer
adventum bonos iam depraedari steal away the good, seeks not the
non poterat, non omnium hominum, destruction of all men, but only the
sed levium quaerit interitum; ut latro wanton, as the robber lies ill wait not
non armatis, sed insidiatur for armed men, but the unarmed.
inermibus. Viderunt hoc magistri When those who kept the herd saw
gregum, et fugerunt: neque enim vel this they fled. For neither the teachers
philosophiae professores vel of philosophy not the chief of the
principes synagogae pereuntibus synagogue can bring a cure to
populis possunt ferre medicinam: perishing mankind. It is Christ alone
solus est Christus qui aufert peccata who takes away the sins of the people.
populorum.
Augustinus: Vel quod porcorum AUG. Or, by the herdsmen of the

pastores fugientes ista nuntiaverunt, swine flying and telling these things,
significat quosdam primates He represents certain rulers of the
impiorum, quamquam Christianam wicked, who though they evade the
legem fugientes, potentiam tamen law of Christianity, yet proclaim it
eius pergentes stupendo et mirando among the nations by their
praedicare. Quod autem Gerazeni astonishment and wonder. But by the
cognoscentes quod factum est, Gerasenes, when they knew what was
rogant Iesum ut ab eis discederet, done, asking Jesus to depart from
magno timore perculsi, significat them, for they were struck with great
magnitudinem vetusta suavitate fear, he represents the multitude
delectatam, honorare quidem, sed delighting in their old pleasures,
nolle pati Christianam legem, dum honoring indeed, but unwilling to
dicunt quod eam implere non endure the Christian law, saying that
possunt; admirantes tamen fidelem they cannot fulfill it, while they still
populum a pristina perdita marvel at the faithful released from
conversatione sanatum. their former abandoned mode of life.
Ambrosius: Vel in Gerazenorum AMBROSE; Or there seems to have

civitate species synagogae videtur been a kind of synagogue in the city of
existere: qui rogabant ut discederet, the Gerasenes who besought our Lord
quia timore magno tenebantur; to depart, because they were seized
infirma enim mens non capit Dei with great fear. For the weak mind
verbum, nec potest pondus receives not the word of God, nor can
sustinere sapientiae. Et ideo diutius it endure the burden of wisdom. And
molestus non fuit, sed ascendit ab therefore He no longer troubled them,
inferioribus ad superiora, a but ascends from the lower parts to the
synagoga scilicet ad Ecclesiam: et higher, from the Synagogue to the
regressus est per stagnum: nemo Church, and returned across the lake.
enim de Ecclesia ad synagogam For no one passes from the Church to
sine periculo transit salutis; sed ille the Synagogue without endangering
qui de synagoga ad Ecclesiam his salvation. But whoever desires to
transire desiderat, crucem suam pass from the Synagogue to the
tollat, ut discrimen evadat. Church, let him take up his cross, that
he may avoid the danger.
Augustinus: Quod autem ille AUG. But that he, now that he is
sanatus cupit iam esse cum Christo, healed, desires to be with Christ, and it
et dicitur ei redi in domum tuam, et is said to him, Return to your house,
narra quanta tibi fecit Deus: sic and tell what great things God has
intelligitur, ut sic quisquis intelligat done for you, implies that each should
post remissionem peccatorum understand, that after the remission of
redeundum sibi in conscientiam his sins he should return to a good
bonam sicut in domum, et conscience as to his home, and obey
serviendum Evangelio propter the Gospel for the salvation of others,
aliorum salutem, ut deinde cum in order that there he may rest with
Christo requiescat: ne cum Christ, lest by too. early wishing to he
praepropere vult esse cum Christo, with Christ he neglect the ministry of
negligat ministerium praedicationis preaching necessary for this
fraternae redemptioni redemption of his brethren.
accommodatum.
Lectio 7
40 ἐν δὲ τῷ 40. And it came to pass, that,

ὑποστρέφειν τὸν when Jesus was returned,
the people gladly received
Ἰησοῦν ἀπεδέξατο him: for they were all waiting
αὐτὸν ὁ ὄχλος, ἦσαν for him. 41. And, behold,
γὰρ πάντες there came a man named
προσδοκῶντες αὐτόν. Jairus, and he was a ruler of
41 καὶ ἰδοὺ ἦλθεν the synagogue: and he fell
ἀνὴρ ᾧ ὄνομα ἰάϊρος, down at Jesus’ feet, and
besought him that he would
καὶ οὗτος ἄρχων τῆς come into his house: 42. For
συναγωγῆς ὑπῆρχεν, he had one only daughter’
καὶ πεσὼν παρὰ τοὺς about twelve years of age,
πόδας [τοῦ] Ἰησοῦ and she lay a dying. But as
he went the people thronged
παρεκάλει αὐτὸν
him. 43. And a woman
εἰσελθεῖν εἰς τὸν having an issue of blood
οἶκον αὐτοῦ, 42 ὅτι twelve years, which had
θυγάτηρ μονογενὴς spent all her living upon
ἦν αὐτῷ ὡς ἐτῶν physicians, neither could be
healed of any, 44. Came
δώδεκα καὶ αὐτὴ behind him, and touched the
ἀπέθνῃσκεν. ἐν δὲ τῷ border of his garment: and
ὑπάγειν αὐτὸν οἱ immediately her issue of
ὄχλοι συνέπνιγον blood stanched. 45. And
Jesus said, Who touched
αὐτόν. 43 καὶ γυνὴ
me? When all denied, Peter
οὖσα ἐν ῥύσει αἵματος and they that were with him
ἀπὸ ἐτῶν δώδεκα, ἥτις said, Master, the multitude
[ἰατροῖς throng you and press you,
προσαναλώσασα ὅλον and say you, Who touched
me? 46. And Jesus said,
τὸν βίον] οὐκ ἴσχυσεν Somebody has touched me:
ἀπ' οὐδενὸς for I perceive that virtue is
θεραπευθῆναι, 44 gone out of me. 47. And
προσελθοῦσα ὄπισθεν when the woman saw that
she was not hid, she came
ἥψατο τοῦ κρασπέδου
trembling, and falling down
τοῦ ἱματίου αὐτοῦ, καὶ before him, she declared to
παραχρῆμα ἔστη ἡ him before all the people for
ῥύσις τοῦ αἵματος what cause she had touched
αὐτῆς. 45 καὶ εἶπεν ὁ him, and how she was
healed immediately. 48. And
Ἰησοῦς, τίς ὁ he said to her, Daughter, be
ἁψάμενός μου; of good comfort: your faith
ἀρνουμένων δὲ has made you whole: go in
πάντων εἶπεν ὁ peace.
πέτρος, ἐπιστάτα, οἱ
ὄχλοι συνέχουσίν σε
καὶ ἀποθλίβουσιν. 46
ὁ δὲ Ἰησοῦς εἶπεν,
ἥψατό μού τις, ἐγὼ
γὰρ ἔγνων δύναμιν
ἐξεληλυθυῖαν ἀπ'
ἐμοῦ. 47 ἰδοῦσα δὲ ἡ
γυνὴ ὅτι οὐκ ἔλαθεν
τρέμουσα ἦλθεν καὶ
προσπεσοῦσα αὐτῷ δι'
ἣν αἰτίαν ἥψατο
αὐτοῦ ἀπήγγειλεν
ἐνώπιον παντὸς τοῦ
λαοῦ καὶ ὡς ἰάθη
παραχρῆμα. 48 ὁ δὲ
εἶπεν αὐτῇ, θυγάτηρ,
ἡ πίστις σου σέσωκέν
σε: πορεύου εἰς
εἰρήνην.
Augustinus de Cons. Evang: AUG. After relating the miracle of the

Post narratum apud Gerazenos Gadarenes, Luke goes on to relate that
miraculum, transit ad narrandum, of the ruler of the synagogue’s daughter;
de archisynagogi filia, dicens saying, And it came to pass, that, when
factum est autem cum rediisset Jesus was returned, the people gladly
Iesus, excepit illum turba: erant received him: for they were all waiting
enim omnes expectantes eum. for him.
Theophylactus: Simul quidem THEOPHYL. At once both because of

propter doctrinam, et propter His teaching, and His miracles.
miracula.
Augustinus: Quod vero adiungit AUG. But the event which He adds,
et ecce venit vir cui nomen Iairus, And, behold, there came a man named
non continue factum accipiendum Jairus, must not be supposed to have
est, sed prius illud de convivio taken place immediately, but first that of
publicanorum, sicut narrat the feast of the publicans which Matthew
Matthaeus; cui rei sic coniungit hoc mentions, to which he so joins on this
ut non possit aliud factum that it cannot consequently be
consequenter intelligi. understood to have happened
otherwise.
Titus: Est autem positum nomen, TITUS BOST. The name is inserted for
Iudaeorum causa, qui tunc the sake of the Jews, who ho at that
noverunt quod accidit, ut nomen time well knew the event, that the name
demonstratio miraculi fiat. Accessit might be a demonstrative proof of the
autem non aliquis infirmorum, sed miracle. And there came not one of the
princeps synagogae, ut magis lowest, but a ruler of the synagogue,
obturarentur Iudaeorum ora; unde that the mouths of the Jews might be the
sequitur et ipse princeps more closed. As it follows, And he was a
synagogae erat. Accessit autem ruler of the synagogue. Now he came to
ad Christum causa necessitatis: Christ because of his need; for grief
urget enim aliquando dolor ad sometimes urges us to do those things
agendum ea quae decent, which are right, according to the Psalm,
secundum illud: in camo et freno Hold their mouths with bit and bridle,
maxillas eorum constringe qui non who come not nigh to you.
approximant ad te.
Theophylactus: Unde necessitate THEOPHYL. Through urgent need then

instante cecidit ad pedes eius; he fell at His feet, as it follows, And he
sequitur enim et cecidit ad pedes fell at Jesus’ feet; but it were right for
Iesu. Decebat autem ut absque him without a pressing necessity to fall
necessitate cogente caderet ad at Christ’s feet and acknowledge Him to
pedes eius, et cognosceret ipsum be God.
Deum esse.
Chrysostomus: Sed considera CHRYS. But mark his dullness of heart,

eius inertiam: quaerit enim a for it follows, and besought him that he
Christo ut in domum veniat; would come into his house; being
sequitur enim rogans eum ut ignorant in truth that He was able to heal
intraret in domum eius; ignorans when absent. For if he had known, he
scilicet quod absens poterat would have said as the centurion did,
liberare: nam si scivisset, dixisset Speak the word, and my daughter shall
sicut centurio: dic verbo, et be healed.
curabitur filia mea.
Graecus: Causa autem adventus GREEK EX. But the cause of his coming
eius ponitur, cum subditur quia is told by adding, For he had only one
unica filia erat illi, domus daughter, the prop of his house, the
fundamentum, successio generis, succession of his race, about twelve
fere annorum duodecim, in ipso years old, in the very flower of her age;
scilicet flore aetatis; et haec and she lay dying, about to be carried to
moriebatur, pro thalamis efferenda the grave instead of her nuptial bed.
ad tumulum.
Chrysostomus: Advenerat autem CHRYS. But the Lord had come not to
dominus, non ut iudicaret judge the world, but to save it.
mundum, sed ut salvaret: Whereupon He does not weigh the rank
quapropter non examinat of the petitioner, but calmly undertakes
dignitatem petentis, sed the work, knowing that what was to
aequanimiter arripit opus, sciens happen would be greater than what was
quod maius erat futurum eo quod asked. For He was called to heal the
quaerebatur: vocabatur autem ad sick, but He knew that He would raise
remedium aegrotantis; novit autem up one that was by this time dead, and
se suscitaturum iam mortuam, et implant on the earth a firm hope of the
inserturum terrenis firmam spem resurrection.
resurrectionis.
Ambrosius: Suscitaturus autem AMBROSE; But when about to raise the

mortuam, ad faciendum fidem, dead, in order to bring faith to the ruler
haemorrhoissam ante curavit; sicut of the synagogue, He first cured the
et resurrectio temporalis in issue of blood. So also a temporal
passione domini celebratur, ut resurrection is celebrated at the Passion
perpetua illa credatur. Et contigit of our Lord, that the other might be
dum iret, a turba comprimebatur. believed to be eternal. But as he went,
the people thronged him.
Cyrillus: Quod maximum erat CYRIL; This was the greatest sign that
indicium quod veram carnem He had really put on our flesh, and
induerat, et omnem conculcaret trampled under foot all pride. For they
superbiam: neque enim a longe followed Him not afar off, but thronged
sequebantur, sed eum Him.
circumdabant.
Graecus: Quaedam autem mulier GREEK EX. Now a certain woman

gravi morbo detenta, ob cuius afflicted with a severe disease, whose
infirmitatis curam medici omnes infirmity had consumed her body, but
divitias consumpserant, solam physicians all her substance, finds her
spem in tanta diffidentia reperit ut only hope in such great humbleness that
procideret domino; de qua sequitur she falls down before our Lord; of whom
et mulier quae erat in fluxu it follows, And a woman having an issue
sanguinis ab annis duodecim, of blood twelve years, &c.
quae in medicos erogaverat
omnem substantiam suam, nec ab
ullo potuit curari, accessit retro.
Titus: Qualiter autem non est TITUS BOST. Of how great praise then
digna praeconio haec mulier, quae is this woman worthy, who with her
viribus extinctis corporeis ob bodily powers exhausted by the
continuum sanguinis fluxum, et continual issue of blood, and with so
tanto populo concurrente circa great a crowd thronging around Him, in
illum, affectu roborata et fide the strength of her affection and faith
petierat populum, et retro latens entered the crowd, and coming behind,
tetigerat fimbriam vestimenti? secretly touched the hem of His
Sequitur tetigit fimbriam vestimenti garment.
eius.
Cyrillus: Neque enim licebat CYRIL; For it was not lawful for the
immundis vel tangere quemquam unclean either to touch any of the holy
sanctorum, vel appropinquare viro saints, or come near a holy man.
sancto.
Chrysostomus in Matthaeum: CHRYS. For by the custom of the Law a
Ritu autem legis huiusmodi passio malady of this kind was accounted a
reputabatur immunditia magna. great uncleanness. Independently of this
Aliter etiam: nondum enim nec also, she had not yet a right estimation
ipsa habebat dignam opinionem of Him, else she would not have thought
de eo; non enim putavisset latere; to remain concealed, but nevertheless
sed tamen confisa de sanitate she came trusting to be healed.
accedit.
Theophylactus: Sicut autem cum THEOPHYL. But as when a man turns

aliquis oculum lucernae lucenti his eye to a shining light, or puts fuel to
adhibet, aut igni spinas, statim the fire, immediately they have their
operationem illorum experitur; sic effects; so indeed he who brings faith to
quidem qui fidem affert potenti Him who is able to cure, immediately
curare, statim curationem obtains his cure; as it is said, and
consequitur. Et confestim stetit immediately her issue of blood
fluxus sanguinis eius. stanched.
Chrysostomus: Non autem sola CHRYS. But not the garments alone
vestimenta ipsius mulierem saved her, (for the soldiers also allotted
salvarunt; nam et milites sortiti them among themselves,) but the
sunt ea inter se; sed fidei eius earnestness of her faith.
intentio.
Theophylactus: Credidit enim, et THEOPHYL. For she believed, and was

salvata est; et, ut congruum fuit, saved, and as was fitting first touched
primo tetigit Christum Christ with her mind, then with her body.
intellectualiter, deinde corporaliter.
Graecus: Audivit autem dominus GREEK EX. But the Lord heard the
tacitas mulieris considerationes, et woman’s silent thoughts, and silently
tacens liberavit tacentem, passus released her silent, permitting willingly
sua sponte sanitatis rapinam; sed the seizing of her cure. But afterwards
postea miraculum publicat; unde He makes known the miracle, as it
sequitur et ait Iesus: quis est qui follows: And Jesus said, Who touched
me tetigit? me?
Cyrillus: Non enim latuit dominum CYRIL; For the miracle which was
perpetratum miraculum; sed qui performed escaped not the Lord, but He
cuncta cognoscit, quasi nesciret who knew all things asks as if He were
interrogat. ignorant.
Graecus: Nescientibus autem GREEK EX. Now His disciples who

discipulis quod quaerebatur, sed knew not what was asked, but supposed
putantibus de simplici quodam He spoke merely of one touching Him,
tactu dicere, domini quaestioni answer our Lord’s question, as follows,
respondent; sequitur enim When all denied, Peter and they that
negantibus autem omnibus, dixit were with him said, Master, the multitude
Petrus, et qui cum illo erant: press you and throng you, and say you,
praeceptor, turbae te comprimunt Who touched me? Our Lord therefore
et affligunt, et dicis: quis me tetigit? distinguishes the touching by His
Et ideo dominus tactum sua answer, as it follows, And Jesus said,
responsione distinguit; sequitur Somebody has touched me: as He said
enim et dixit illis Iesus: tetigit me also, He that has ears to hear, let him
aliquis; sicut etiam dicebat: qui hear, although all had bodily hearing of
habet aures audiendi, audiat; this kind; but it is not truly hearing if a
quamvis omnes habeant man hear carelessly, nor truly touching if
huiusmodi corporalem auditum, he touch unfaithfully.
sed non est vere audire, si
audiatur incaute, nec vere tangere,
si infideliter tangatur.
Cyrillus: Propalat autem He now therefore publishes what was

consequenter quod factum est, done, as it is added, For I perceive that
cum subditur nam et ego novi virtue is gone out of me. He answers
virtutem de me exiisse. Materialius rather materially, in consideration of the
respondet secundum opinionem minds of His hearers. He is here,
audientium; hic tamen nobis however, manifested to us to be the true
manifestatur quod ipse verus est God, both by His miraculous deed, and
Deus, et ex eo quod prodigialiter by His word. For it is beyond us, and
factum est, et etiam ex perhaps beyond angels also, to be able
sermonibus: transcendit enim to communicate virtue as from our own
naturam nostram, et forsan nature. This belongs to the Supreme
angelicam, posse quemquam Nature alone. For nothing created
virtutem emittere quasi a propria possesses the power of healing, or even
natura; convenit autem hoc soli of doing any other like miracles, except
supremae naturae: nulla namque it be divinely given. But it was not from
creaturarum aliquam gerit salvandi desire of glory that He suffered not to
potestatem, vel etiam aliqua alia, remain concealed the exhibition of His
scilicet miracula, faciendi, sed divine power, Who had so often charged
divinitus praestitam. Non autem silence about His miracles, but because
ambitione gloriae non dimisit latere He looked to their advantage who are
divinae virtutis ostensionem qui called through faith to grace.
multoties praeceperat taceri sua
miracula: sed quia spectabat ad
utilitatem eorum qui vocabantur
per fidem ad gratiam.
Chrysostomus in Matthaeum: CHRYS. For first He removes the

Primo enim solvit femineum woman’s fear, lest she should suffer the
metum, ne remorsum conscientiae pangs of conscience, for as it were
pateretur quasi surripiens gratiam; stealing the grace. Next He reproves her
secundo corrigit eam, quia latere for thinking to lie concealed. Thirdly, He
putaverat; tertio fidem eius exprimit makes known her faults publicly for the
cunctis, ut et alii imitentur: sake of others, and betrays no less a
proditque non minus miraculum miracle than the stanching of blood, by
retentione sanguinis, dum ostendit showing that all things are open to His
sibi cuncta patere. sight.
Cyrillus: Insuper principem CYRIL; Moreover, He persuaded the

synagogae persuadebat ruler of the synagogue to believe
indubitabiliter credere quod a undoubtingly that He would rescue his
laqueis mortis eripiet filiam eius. daughter from the hands of death.
Chrysostomus: Ob hoc autem CHRYS. Now our Lord did not

dominus non statim eam immediately discover her, for this
manifestaverat, ut ostenso quod reason, that by showing that all things
omnia sibi liquent, faciat mulierem are known to Him, He might make the
praedicare quod factum est, ut woman publish what was done, that the
suspicione miraculum careat; unde miracle might be free from all suspicion.
sequitur videns autem mulier quia Hence it follows, And when the woman
non latuit eum, tremens venit et saw that she was not hid, she came
procidit ante pedes eius, et ob trembling.
quam causam tetigit eum, indicavit
coram omni populo, et
quemadmodum confestim sanata
sit.
Origenes: Eamdem autem ORIGEN; But the same cure which the
sanitatem quam nacta est mulier woman obtained by touching Him, our
ex contactu, verbis confirmavit Savior confirmed by His word; as it
salvator; unde sequitur at ipse dixit follows, And he said to her, Your faith
illi: filia, fides tua te salvam fecit; has made you whole; go in peace, that
vade in pace: idest esto sana a tuo is, Be released from your scourge. And
flagello: et sanat quidem primo per indeed He first heals her soul by faith,
fidem animam, deinde vero then truly her body.
corpus.
Titus: Vocat autem filiam iam fidei TITUS BOST. He calls her daughter, as
causa sanatam; fides enim gratiam already healed because of her faith, for
adoptionis impendit. faith claims the grace of adoption.
Eusebius Eccl. Hist: Dicunt EUSEBIUS. Now they say that the
autem hanc mulierem in Paneade, woman set up in Paneas (Caesarea
quae est Caesarea Philippi, unde Philippi, whence she came) a noble
fuit oriunda, statuisse triumphos triumphal monument of the mercy
insignes collati sibi beneficii a vouchsafed to her by the Savior. For
salvatore: stabat namque super there stood upon a lofty pedestal near
altam basim ad limina domus eius the entrance to her house a brazen
aeneum simulacrum mulieris flexis statue of a woman on bended knees,
genibus manibusque iunctis, quasi and with her hands joined as if in prayer;
precaretur; ex cuius opposito aliud opposite to which was erected another
erectum simulacrum ad instar viri, statue like to a man, made of the same
eiusdemque materiae, amictum material, clothed in a stole, and holding
diploide, et manum versus forth his hand to the woman. At his feet
mulierem extendens; ante cuius upon the base itself a strange kind of
pedes super ipsam basim aliena plant was growing, which reaching to the
species plantae orta, quae usque hem of the brazen stole, was said to be
ad aeneae diploidis oras the cure of all diseases. And they said
pertingens, medicina omnium that this statue represents Christ. It was
passionum esse ferebatur. Hanc destroyed by Maximinus.
autem statuam dicebant
repraesentare Christum, quam
maximus destruxit.
Ambrosius: Mystice autem AMBROSE; Now mystically Christ had

reliquerat in Gerazenis synagogam left the synagogue in Gerasa, and Him
Christus, et quem sui non whom His own received not we
receperant, recipiunt alieni. strangers receive.
Beda: Vel in fine saeculi dominus BEDE; Or at the end of the world the
est ad Iudaeos rediturus, atque ab Lord is about to return to the Jews, and
eis per fidei confessionem libenter to be gladly received by them through
excipiendus. confession of the faith.
Ambrosius: Quem autem AMBROSE; But whom do we suppose

putamus synagogae principem the chief of the synagogue to be, but the
esse nisi legem, cuius Law, from consideration of which our
contemplatione dominus Lord had not entirely abandoned the
synagogam non penitus synagogue.
dereliquerit?
Beda: Vel princeps synagogae BEDE; Or, by the ruler of the synagogue
Moyses intelligitur: unde bene is understood Moses. Hence he is rightly
Iairus, idest illuminans vel called Jairus, that is, “enlightening” or
illuminatus, vocatur: quia qui “enlightened,” as he who receives the
accipit verba vitae dare nobis, et words of life to give to us, thereby both
per hoc ceteros illuminat, ipse a enlightens others, and is himself also
spiritu sancto illuminatur. Cecidit enlightened by the Holy Spirit. But the
autem archisynagogus ad pedes ruler of the synagogue fell at the feet of
Iesu, quia legislator cum tota Jesus, because the lawgiver with the
patrum progenie Christum in carne whole race of the patriarchs knew that
apparentem longe sibi Christ, appearing in the flesh, would be
praeferendum esse cognovit. Si far preferred to them. For if the head of
enim caput Christi Deus, Christ is God, His feet must agreeably to
convenienter pedes accipiendi this be taken for the Incarnation, by
sunt incarnatio, qua terram nostrae which He touched the earth of our
mortalitatis tetigit. Rogavit autem mortality. The ruler asked Him to enter
intrare in domum eius, quia eius into his house, because he was desirous
videre desiderabat adventum. Filia to behold His coming. His only daughter
autem unica eius est synagoga, is the Synagogue, which alone was
quae sola legali est institutione framed with a legal institution; which at
composita; quae duodecimo twelve years of age, that is, when the
aetatis anno, hoc est tempore time of puberty was approaching, lay
pubertatis appropinquante, dying; for having been brought up nobly
moriebatur; quia nobiliter a by the prophets, as soon as it came to
prophetis educata, postquam ad years of discretion, when it ought to
intelligibiles annos pervenerat, in bring forth spiritual fruits to God, being
quibus spirituales Deo fructus suddenly subdued through its weakness
gignere debebat, subito errorum and error, it forgot to enter the way of
languore consternata, spiritualis spiritual life, and unless Christ had come
vitae viam amisit: et si Christus to its help, would have fallen away into
non succurreret, corruisset in destruction. But the Lord going to heal
mortem. Ad puellam autem the girl is thronged by the crowd,
sanandam pergens dominus a because giving wholesome warnings to
turba comprimitur, quia genti the Jewish nation, He was borne down
Iudaeae salutaria monita by the customs of a carnal people.
praebens, carnalium populorum
est consuetudine gravatus.
Ambrosius: Ad hanc autem But while the Word of God hastens to

principis filiam dum properat Dei this daughter of the ruler that He might
verbum, ut salvos faceret filios save the children of Israel, the holy
Israel, sancta Ecclesia ex gentibus Church collected from among the
congregata, quae inferiorum lapsu Gentiles which was perishing by its
criminum deperibat, paratam aliis falling away into gross crimes, seized
fide praeripuit sanitatem. first by faith the health prepared for
others.
Beda: Dupliciter autem sanguinis BEDE; Now the issue of blood may be
fluxus potest intelligi; hoc est, et taken in two ways, that is, both for the
super idolatriae prostitutione, et prostitution of idolatry, and for those
super his quae carnis et sanguinis things which are done for the delights of
oblectatione patrantur. the flesh and blood.
Ambrosius: Quid autem sibi vult AMBROSE; But what means it that this
quod haec principis filia annorum daughter of the ruler was dying at twelve
duodecim moriebatur, et mulier ista years, and the woman was afflicted with
fluxu sanguinis ab annis duodecim the issue of blood for twelve years, but
laboravit, nisi ut intelligatur quia that it might be understood that as long
quamdiu synagoga viguit, laboravit as the Synagogue flourished the Church
Ecclesia? was weak.
Beda: Una enim pene saeculi For almost in the same age of the world,
aetate synagoga in patriarchis the Synagogue began to grow up
nasci coepit, et gentilium nationem among the patriarchs, and idolatry to
idololatria foedavit. pollute the Gentile nation.
Ambrosius: Sicut autem illa in AMBROSE; But as she had spent all her
medicos erogaverat omnem substance upon physicians, so the
substantiam suam, ita congregatio Gentile nations had lost all the gifts of
gentium amiserat omnia dona nature.
naturae.
Beda: Medicos autem intellige sive BEDE; Now by physicians understand

falsos theologos, sive philosophos, either false doctors, or philosophers and
legumque doctores saecularium, teachers of secular laws, who disputing
qui multa de virtutibus vitiisque much concerning virtue and vice,
disserentes, utilia se vivendi promised that they would give to mortals
instituta mortalibus dare useful instructions for life; or suppose
promittebant; se ipsos immundos that by the physicians are signified the
spiritus, qui velut hominibus unclean spirits themselves, who by
consulendo, se pro Deo colendos giving as it were advice to men, procure
ingerebant; quibus audiendis themselves to be worshipped as God,
gentilitas quanto magis naturalis on listening to whom the Gentiles the
industriae vires expenderat, tanto more they consumed the strength of
minus potuit ab iniquitatis suae their natural industry, so much the less
sorde curari. were they able to be cured from the
pollution of their iniquity.
Ambrosius: Audiens autem AMBROSE; Now hearing that the

aegrotare populum Iudaeorum, people of the Jews were sick, she
sperare coepit salutis suae begins to hope for the remedy of their
remedium; tempus venisse salvation; she knew that the time was
cognovit quo medicus adesset de arrived when a Physician should come
caelo: surrexit ut occurreret fide from heaven, she rose to meet Him,
promptior, pudore contractior: hoc more ready from faith, more backward
enim est pudoris et fidei, from modesty. For this is the part of
agnoscere infirmitatem, non modesty and faith to acknowledge
desperare veniam. Verecunda weakness, not to despair of pardon.
ergo fimbriam tetigit, fidelis From modesty then she touched the
accessit, religiosa credidit, sapiens hem of His garment; in faith she came,
sanatam se esse cognovit: sic in piety believed, in wisdom knew
sancta plebs gentium, quae Deo herself to be healed; so the holy people
credidit, peccatum erubuit ut of the Gentiles which believed God,
desereret, fidem detulit ut crederet, blushed at its sins so as to desert them,
devotionem exhibuit ut rogaret, offered its faith in believing, showed its
sapientiam induit ut sanitatem devotion in asking put on wisdom in
suam ipsa sentiret, fiduciam itself feeling its own cure, assumed
sumpsit ut fateretur quod boldness to confess that it had
praeripuisset alienum. Retro autem forestalled what was not its own. Now
tangitur Christus, quia scriptum
est: post dominum Deum tuum Christ is touched behind, as it is written,
ambulabis. You shall walk after the Lord your God.
Beda: Et ipse ait: si quis mihi BEDE; And He Himself says, If any man
ministrat, me sequatur, sive quia serve me, let him follow me. Or, because
praesentem in carne dominum non not seeing Christ present in the flesh,
videns, vel quia peractis now that the sacraments of the
dispensationis sacramentis per temporary dispensation were completed,
fidem coepit vestigia eius the Church began to follow His footsteps
subsequi. through faith.
Gregorius Moralium: Premente GREG. But while the crowd thronged

autem turba, una redemptorem Him, one woman touched our
nostrum mulier tetigit: quia Redeemer, because all carnal men in
carnales quique in Ecclesia eum the Church oppress Him from whom
comprimunt a quo longe sunt, et they are afar off, and they alone touch
soli tangunt qui huic veraciter Him who are joined to Him in humility.
humiles adiunguntur. Turba igitur The crowd therefore press Him and
premit, et non tangit: quia et touch Him not, because it is both
importuna est per praesentiam, et importunate in presence, and absent in
absens per vitam. life.
Beda: Vel una credula mulier BEDE; Or one believing woman touches
dominum tangit: quia qui diversis the Lord, since Christ who is afflicted
haeresibus inordinate affligitur, beyond measure by the diverse heresies
solo Catholicae Ecclesiae corde multiplying around Him, is faithfully
fideliter quaeritur. sought by the heart alone of the Catholic
Church.
Ambrosius: Non enim credunt qui AMBROSE; For they believe not who
comprimunt; credunt qui tangunt: throng Him; they believe who touch. By
fide tangitur Christus, fide videtur. faith Christ is touched, by faith He is
Denique ut fidem credentis seen. Lastly, to express the faith of her
exprimeret, dicit ego cognovi who touched Him, He says, I know that
virtutem de me exiisse: quod est virtue is gone out of me, which is a more
evidentius indicium quia non intra palpable sign, that the Divine Nature is
possibilitatem conditionis humanae not confined within the possibility of
atque intra corporis claustrum man’s condition, and the compass of the
divinitas coarctata est, sed ultra human body, but eternal virtue overflows
fines nostrae mediocritatis virtus beyond the bounds of our mediocrity.
exundat aeterna; non enim For the Gentile people is not released by
humana ope plebs gentium man’s aid, but the gathering of nations is
liberatur; sed Dei munus est the gift of God, which even by its little
congregatio nationum, quae etiam faith turns to itself the everlasting mercy.
brevi fide misericordiam inclinat For if we think what our faith is, and
aeternam. Nam si consideremus understand how great the Son of God is,
quanta sit fides nostra, et we see that in comparison of Him we
intelligamus quantus sit Dei filius; touch only the hem, we cannot reach the
videmus quia comparatione eius upper parts of the garment. If then we
fimbriam tantummodo tangimus, also wish to be cured, let us touch by
superiora vero vestimenti eius faith the hem of Christ. But he who has
nequimus attingere. Si igitur et nos touched Him is not hidden. Happy the
curari volumus, fide tangamus man who has touched the extreme part
fimbriam Christi. Non autem latet of the Word. For who can comprehend
eum quicumque tetigerit. Beatus the whole?
qui extremam partem verbi
tetigerit; nam totum quis potest
comprehendere?
Lectio 8
49 ἔτι αὐτοῦ 49. While he yet spoke, there

λαλοῦντος ἔρχεταί comes one from the ruler of
the synagogue’s house,
τις παρὰ τοῦ saying to him, Your daughter
ἀρχισυναγώγου is dead; trouble not the
λέγων ὅτι τέθνηκεν ἡ Master. 50. But when Jesus
θυγάτηρ σου, μηκέτι heard it, he answered him,
saying, Fear not: believe only,
σκύλλε τὸν
and she shall be made whole.
διδάσκαλον. 50 ὁ δὲ 61. And when he came into
Ἰησοῦς ἀκούσας the house, he suffered no
ἀπεκρίθη αὐτῷ, μὴ man to go in, save Peter, and
φοβοῦ, μόνον James, and John, and the
father and the mother of the
πίστευσον, καὶ maiden. 52. And all wept, and
σωθήσεται. 51 ἐλθὼν bewailed her: but he said,
δὲ εἰς τὴν οἰκίαν οὐκ Weep not; she is not dead,
ἀφῆκεν εἰσελθεῖν but sleeps. 53. And they
laughed him to scorn,
τινα σὺν αὐτῷ εἰ μὴ
knowing that she was dead.
πέτρον καὶ ἰωάννην 54. And he put them all out,
καὶ ἰάκωβον καὶ τὸν and took her by the hand, and
πατέρα τῆς παιδὸς called, saying, Maid, arise.
καὶ τὴν μητέρα. 52 55. And her spirit came again,
and she arose straightway:
ἔκλαιον δὲ πάντες and he commanded to give
καὶ ἐκόπτοντο αὐτήν. her meat. 56. And her parents
ὁ δὲ εἶπεν, μὴ were astonished: but he
κλαίετε, οὐ γὰρ charged them that they
should tell no man what was
ἀπέθανεν ἀλλὰ
done.
καθεύδει. 53 καὶ
κατεγέλων αὐτοῦ,
εἰδότες ὅτι ἀπέθανεν.
54 αὐτὸς δὲ κρατήσας
τῆς χειρὸς αὐτῆς
ἐφώνησεν λέγων, ἡ
παῖς, ἔγειρε. 55 καὶ
ἐπέστρεψεν τὸ
πνεῦμα αὐτῆς, καὶ
ἀνέστη παραχρῆμα,
καὶ διέταξεν αὐτῇ
δοθῆναι φαγεῖν. 56
καὶ ἐξέστησαν οἱ
γονεῖς αὐτῆς: ὁ δὲ
παρήγγειλεν αὐτοῖς
μηδενὶ εἰπεῖν τὸ
γεγονός.
Chrysostomus in Matthaeum: CHRYS. Our Lord conveniently waited

Opportune dominus expectabat until the death of the girl, that the miracle
puellae mortem, ut propalaretur of her resurrection might be made public.
resurrectionis miraculum: propter For which reason also He goes slower,
quod et tardius incedit, et loquitur and speaks longer with the woman, that
cum muliere diutius, ut the daughter of the ruler of the
archisynagogi filia expiraret, et synagogue may expire, and messengers
huius eventus nuntii advenirent; come to tell Him As it is said, While he
unde dicitur adhuc illo loquente, yet spoke, there comes one from the
venit quidam ad principem ruler of the synagogue’s house, saying to
synagogae dicens ei: quia mortua him, Your daughter is dead.
est filia tua, noli vexare illum.
Augustinus de Cons. Evang: AUG. But since Matthew states the ruler
Sed cum Matthaeus of the synagogue to have told our Lord
archisynagogum non morituram that his daughter was not on the point of
filiam suam narret domino death but quite dead, and Luke and Mark
nuntiasse, sed omnino say, that she was not yet dead, nay, even
defunctam; Lucas autem et go so far as to say that there came some
Marcus nondum mortuam, usque afterwards, who told her death; we must
adeo ut dicant venisse postea qui examine, lest they should seem to be at
mortuam nuntiarent; variance. And we must understand that
considerandum est ne repugnare for the sake of brevity, Matthew chose
videatur. Et intelligendum est, rather to say, that our Lord was asked to
brevitatis hoc causa Matthaeum do what it is obvious He did, namely, to
potius dicere voluisse, rogatum raise the dead. For our Lord needs not
esse dominum ut faceret quod the words of the father concerning his
eum fecisse manifestum est, ut daughter, but what is more important, his
scilicet mortuam suscitaret. wishes. Certainly, if the other two or any
Attendit enim non verba patris de one of them had mentioned that the
filia sua, sed, quod est father had said what those who came
potissimum, voluntatem. Sane si from the house said, that Jesus need not
alii duo vel quisquam eorum be troubled because the maid was dead,
patrem commemorasset dixisse His words which Matthew has related
quod venientes de domo dixerunt, would seem to be at variance with his
ut iam non vexaretur Iesus, quia thoughts. But now to those who brought
puella mortua fuisset; repugnarent that message, and said that the Master
eius cogitationi verba quae posuit need not come, it is not said that the
Matthaeus: nunc vero illud father assented. The Lord therefore did
nuntiantibus et prohibentibus ne not blame him as distrustful, but the more
magister veniret, non legitur quod strongly confirms his belief. As it follows,
ipse consenserit; unde dominus But when Jesus heard it, he answered
non diffidentem reprehendit, sed the father of the girl, Believe only, &c.
credentem robustius confirmavit;
unde sequitur Iesus autem audito
hoc verbo respondit patri puellae:
noli timere, sed crede tantum, et
salva erit.
AthanasiusFidem dominus exigit ATHAN. Our Lord requires faith from

ab invocantibus eum, non quia those who invoke Him, not because He
indiget adminiculo aliorum: ipse needs the assistance of others, (for He is
namque et dominus, et largitor est both the Lord and Giver of faith,) but not
fidei: sed ne videretur ex to seem to bestow His gifts according to
acceptione personarum sua dona His acceptance of persons, He shows
conferre, ostendit quod that He favors those who believe, lest
credentibus favet, ne sine fide they should receive benefits without faith,
accipiant beneficia, et ea per and lose them by unbelief. For when He
infidelitatem aboleant: vult enim bestows a favor, He wishes it to last, and
benefaciens durare gratiam, et when He heals, the cure to remain
sanans inconcussum permanere undisturbed.
remedium.
Theophylactus: Mortuam autem THEOPHYL. When He was about to

suscitaturus eiecit omnes, quasi raise the dead He put all out, as teaching
nos docens absque inani gloria us to be free from vain-glory, and to do
esse, et nihil ad demonstrationem nothing for show, for when any one ought
facere; et quod cum quis debet to perform miracles, he must not be in
miracula perpetrare, non decet the midst of a great many, but alone and
ipsum esse in medio plurimorum, apart from the other. As it follows, And
sed solitarium, et ab aliis when be came into the house, he
separatum; unde sequitur et cum suffered no man to go in, save Peter, and
pervenisset ad domum, non James, and John. Now these only He
permisit intrare secum quemquam permitted to enter as the Heads of His
nisi Petrum et Ioannem et disciples, and able to conceal the
Iacobum et patrem et matrem miracle. For He did not wish to be
puellae. Solos autem hos revealed to many before His time,
intromisit tamquam discipulorum perhaps on account of the envy of the
vertices, et potentes miraculum Jews. So also when any one envies us,
occultare: non enim volebat ipsum we ought not to make known to him our
ante tempus pluribus revelari, righteousness, lest we give him an
forte propter invidiam Iudaeorum. occasion of greater envy.
Sic et cum quis nobis invidet, non
debemus iustitias nostras ei
revelare, ne ei maioris invidiae
occasio tribuatur.
Chrysostomus: Ceteros autem CHRYS. But He took not with Him His
discipulos non assumpsit, other disciples, so provoking them to a
provocans eos ad appetitum strange desire, because also they were
maiorem, ob id quoque quod not yet fully prepared, but He took Peter,
nondum erant plene dispositi, ut and with him the sons of Zebedee, that
et alii istos imitentur. Assumpsit the others also might imitate them. He
etiam parentes in testes, ne quis took also the parents as witnesses, lest
dicere posset fallax esse any should say the evidence of the
resurrectionis indicium. Ad hoc resurrection was false. Luke adds to this
etiam illud nota, quod deflentes also, that He shut out from the house
exclusit a domo, et indignos those that were weeping, and showed
ostendit huius visione; sequitur that they were unworthy of a sight of this
enim flebant enim omnes, et kind. For it follows, And they all wept, and
plangebant illam. Quod si tunc bewailed her. But if He then shut them
exclusit, multo magis nunc; tunc out, much more now. For then it had not
enim nondum patuerat in somnum yet been revealed that death was turned
mortem fuisse conversam. Nullus into sleep. Let no one then hereafter
ergo de cetero se contemnat, despise himself, bringing an insult to the
iniuriam inferens Christi victoriae, victory of Christ, whereby He has
qui superavit mortem, et eam in overcome death, and turned it into sleep.
somnum convertit; ad cuius In proof of which it is added, But he said,
ostensionem subditur at ille dixit: Weep not; she is not dead, but sleeps,
noli flere; non est enim mortua &c. showing that all things were at His
puella, sed dormit: ostendens command, and that He would bring her to
singula sibi fore in promptu, et life as if He were awakening her from
quod eam vivificaret, quasi sleep. They yet nevertheless laughed
suscitaret a somno. Nihilominus Him to scorn. For it follows, And they
tamen deridebant eum; sequitur laughed him to scorn. He did not reprove
enim et deridebant eum scientes them nor put an end to their laughter, that
quia mortua esset. Quos non laughter also might be a sign of death.
obiurgavit, nec derisionem For since generally, after a miracle has
repressit, ut etiam derisio fiat been performed men continue unfaithful,
mortis indicium; nam, quia ut He takes them by their own words. But
plurimum post acta miracula that He might by sight dispose to the
homines perseverant increduli, belief of the resurrection, He takes the
verbis propriis eos praevenit. Ut hand of the maid. As it follows, But he
autem quasi per visum disponeret took her by the hand, and called, saying,
ad resurrectionis fidem, tenet Maid, arise. And when He had taken her
manum puellae; unde sequitur by the hand, He awoke her. As it follows,
ipse autem tenens manum eius, And her spirit returned, and she arose
clamavit dicens: puella, surge. straightway. For He poured not into her
Cumque tenuisset, suscitat eam; another soul, but restored the same
unde sequitur et reversus est which she had breathed forth. Nor does
spiritus eius; et surrexit continuo: he only awake the maid, but orders her to
non enim infudit aliam animam, take food. For it follows, And he
sed illam eamdem quae commanded to give her meat. That it
expiraverat restituit; nec might not seem like a vision what was
solummodo suscitat, immo iubet done. Nor did He Himself give to her, but
etiam illam cibari; sequitur enim et He commanded others to do it. As also
iussit illi dare manducare: ne He said in the case of Lazarus, Loose
scilicet phantasticum esse him. And afterwards He made him
videatur quod factum est: nec partake of meat with Him.
ipse propinat, sed aliis mandat;
sicut et in Lazaro dixit: solvite
eum, ac deinde participem
mensae fecit.
Graecus: Deinde stupefactos GREEK EX. He next charges the

miraculo et pene clamantes parents, astonished at the miracle, and
parentes cohibet ne factum almost crying out, not to publish abroad
praedicent; sequitur enim et what was done. As it follows, And her
stupuerunt parentes eius; quibus parents were astonished; but he charged
praecepit ne alicui dicerent quod them that they should tell no man what
factum erat: ostendens quod was done; showing that He is the Giver
largitor bonorum est, non autem of good things, but not covetous of glory,
cupidus gloriae, datque totum, and that He gives the whole, receiving
nihil recipiens. Qui vero venatur nothing. But he who seeks after the glory
operum gloriam, aliquid quidem of his works has indeed shown forth
exhibuit, aliquid vero recepit. something, but receives something.
Beda: Mystice autem salvata a BEDE; But mystically, when the woman
fluxu sanguinis muliere, mox filia was cured of the issue of blood, word is
principis mortua nuntiatur: quia brought that the daughter of the ruler of
dum Ecclesia a vitiorum labe the synagogue is dead; because while
mundata est, continuo synagoga the Church was cleansed from the stain
perfidia atque invidia soluta est: of its sins, the Synagogue was forthwith
perfidia quidem, quia in Christum destroyed by unbelief and envy; by
credere noluit; invidia vero, quia unbelief indeed, in that it refused to
Ecclesiam credidisse doluit. believe in Christ; by envy, in that it was
grieved that the Church had
Ambrosius: Adhuc autem et AMBROSE; But still also were the

servuli principis increduli erant ad servants of the ruler incredulous with
resurrectionem, quam Iesus in regard to the resurrection, which Jesus
lege praedixit, in Evangelio had foretold in the Law, fulfilled in the
complevit; unde dicunt noli vexare Gospel; therefore say they, Do not
illum: quasi sit sibi impossibile trouble him; as if it were impossible for
suscitare mortuam.
believed. Him to raise the dead.
Beda: Vel per eos significantur BEDE; Or this is even to this day said by
qui adeo destitutum synagogae those who see the state of the
statum vident, ut restaurari posse synagogue so destitute that they do not
non credant; ideoque pro believe it can be restored, and therefore
suscitatione illius supplicandum think nothing of praying for its
esse non aestiment. Sed quae resurrection. But those things which are
impossibilia sunt apud homines, impossible with men are possible with
possibilia sunt apud Deum: unde God. Therefore said the Lord to him,
dominus ei dixit noli timere, crede Fear not, only believe, and she shall be
tantum, et salva erit. Pater puellae made whole The father of the girl is taken
coetus doctorum legis accipitur: for the assembly of the doctors of the
qui si credere voluerit, etiam Law, which if it were willing to believe, the
subiecta ei synagoga salva erit. Synagogue also which is subject to it will
be safe.
Ambrosius: Itaque cum venisset AMBROSE; Therefore having entered

in domum, paucos futurae into the house, He called a few to be
resurrectionis arbitros ascivit: non judges of the coming resurrection: for the
enim a multis continuo est credita resurrection was not soon believed by
resurrectio. Quae tamen tantae the many. What then was as the cause of
diversitatis est causa? Supra this great difference? In a former case
publice filius viduae suscitatur, hic the widow’s son is raised up before all,
removentur plures arbitri. Sed here a few only are set apart to judge.
puto quod pietas ibi domini But I think that herein the mercy of the
declaratur, quia vidua mater unici Lord is shown, since the widowed mother
filii non patiebatur moras. Est of an only son suffered no delay. There is
etiam forma sapientiae, in filio also the token of wisdom, that in the
viduae cito Ecclesiam credituram: widow’s son we should see the Church
in archisynagogi filia credituros quick in believing; in the ruler of the
quidem Iudaeos, sed ex pluribus synagogue’s daughter, the Jews about
pauciores. Denique dicente indeed to believe, but out of a great many
domino non est mortua puella, only a few. Lastly, when our Lord says,
sed dormit, deridebant eum: She is not dead, but sleeps, they laughed
quicumque enim non credit, Him to scorn. For whoever believes not,
irridet. Fleant igitur mortuos suos, laughs. Let them therefore mourn their
qui putant mortuos: ubi dead who think they are dead. Where
resurrectionis fides est, non there is a belief of the resurrection, the
mortis species, sed quietis est. notion is not of death but of rest.
Beda: Synagoga etiam, quia BEDE; The Synagogue also, because it

sponsi laetitiam, qua vivere has lost the joy of the Bridegroom,
possit, amisit, quasi inter whereby alone it can live, lying dead as it
plangentes mortua iacens, nec were among those that mourn,
hoc ipsum quare plangatur understands not even the reason why it
intelligitur. weeps.
Ambrosius: Tenens autem AMBROSE; Now the Lord taking hold of

dominus manum puellae sanavit the hand of the maid, cured her. Blessed
eam: beatus enim si cuius manus is he whom wisdom takes by the hand,
sapientia teneat, inducat in that she may bring him into her secret
penetralia sua, iubeat manducare: places, and command to be given him to
panis enim caelestis est Dei eat. For the bread of heaven is the word
verbum: inde et illa sapientia, of God. Hence comes also that wisdom
quae Dei corporis et sanguinis which has filled its altars with the food of
altaria replevit alimentis. Venite, the body and blood of God. Come, she
edite panes meos, et bibite vinum says, eat my bread, and drink the wine
quod miscui vobis. which I have mixed for you.
Beda: Surrexit autem puella BEDE; Now the maid arose straightway,
continuo, quia Christo manum because when Christ strengthens the
confortante, homo a morte hand, man revives from the death of the
animae resipiscit. Sunt enim soul. For there are some, who only by the
nonnulli qui latente tantum secret thought of sin are conscious of
cogitatione peccati sibi mortem bringing death to themselves. The Lord
consciscunt; sed tales se signifying that such He brings to life
vivificare significans dominus, again, raised the daughter of the ruler of
suscitavit filiam archisynagogi. Alii the synagogue. But others, by committing
vero ipsum malum quo the very evil in which they delight, carry
delectantur agendo, mortuum their dead as it were without the gates,
suum quasi extra portas efferunt; and to show that He raises these, He
et hos se suscitare demonstrans, raised the widow’s son without the gates.
suscitavit filium viduae extra But some also, by habits of sin, bury
portas civitatis. Quidam vero themselves, as it were, and become
etiam peccati consuetudine se corrupt; and to raise these also the grace
quasi sepeliendo corrumpunt; et of the Savior is not wanting; to intimate
ad hos etiam erigendos adest which He raised from the dead Lazarus,
gratia salvatoris; ad quod who had been four days in the grave. But
intimandum resuscitavit Lazarum the deeper the death of the soul, so
quatuor dies in monumento much the more intense should be the
habentem. Quanto autem gravior fervor of penitence. Hence He raises with
est mors animae, tanto acrior a gentle voice the maid who lay dead in
poenitentis fervor insistat. Unde the room, the youth who was carried out
iacentem in conclavi mortuam levi He strengthens with many words, but to
voce resuscitat; delatum foras raise him who had been dead four days,
iuvenem pluribus dictis He groaned in His spirit, He poured forth
corroborat; ad quatriduanum vero tears, and cried with a loud voice. But
suscitandum fremuit spiritu, here also we must observe, that a public
lacrymas fudit, et voce magna calamity needs a public remedy. Slight
clamavit. Sed et hic notandum, offenses seek to be blotted out by secret
quod publica noxia publico egent penitence. The maid lying in the house
remedio; levia peccata secreta rises again with few witnesses; the youth
queunt poenitentia deleri. Puella without the house is raised in the
in domo iacens paucis arbitris presence of a great crowd who
resurgit; iuvenis extra domum accompanied him. Lazarus summoned
turba multa comitante suscitatur; from the tomb was known to many
Lazarus de monumento vocatus nations.
multis populis innotuit.
Caput 9 CHAPTER IX
Lectio 1
1 συγκαλεσάμενος δὲ 1. Then he called his

τοὺς δώδεκα ἔδωκεν twelve disciples together,
and gave them power and
αὐτοῖς δύναμιν καὶ authority over all devils,
ἐξουσίαν ἐπὶ πάντα τὰ and to cure diseases. 2.
δαιμόνια καὶ νόσους And he sent them to
θεραπεύειν, 2 καὶ preach the kingdom of
God, and to heal the sick.
ἀπέστειλεν αὐτοὺς
3. And he said to them,
κηρύσσειν τὴν βασιλείαν Take nothing for your
τοῦ θεοῦ καὶ ἰᾶσθαι [τοὺς journey, neither staves,
ἀσθενεῖς], 3 καὶ εἶπεν nor scrip, neither bread,
πρὸς αὐτούς, μηδὲν neither money; neither
have two coats apiece. 4.
αἴρετε εἰς τὴν ὁδόν, μήτε And whatsoever house
ῥάβδον μήτε πήραν μήτε you enter into, there
ἄρτον μήτε ἀργύριον, abide, and thence depart.
μήτε [ἀνὰ] δύο χιτῶνας 5. And whosoever will not
receive you, when you go
ἔχειν. 4 καὶ εἰς ἣν ἂν
out of that city, shake off
οἰκίαν εἰσέλθητε, ἐκεῖ the very dust from your
μένετε καὶ ἐκεῖθεν feet for a testimony
ἐξέρχεσθε. 5 καὶ ὅσοι ἂν against them. 6. And they
μὴ δέχωνται ὑμᾶς, departed, and went
through the towns,
ἐξερχόμενοι ἀπὸ τῆς preaching the Gospel,
πόλεως ἐκείνης τὸν and healing every where.
κονιορτὸν ἀπὸ τῶν
ποδῶν ὑμῶν
ἀποτινάσσετε εἰς
μαρτύριον ἐπ' αὐτούς. 6
ἐξερχόμενοι δὲ διήρχοντο
κατὰ τὰς κώμας
εὐαγγελιζόμενοι καὶ
θεραπεύοντες πανταχοῦ.
Cyrillus: Decebat institutos ministros CYRIL; It was fitting that those who
sacrarum doctrinarum posse mira were appointed the ministers of holy
peragere, et per ipsos effectus credi teaching should be able to work
quod essent Dei ministri; unde dicitur miracles, and by these very acts
convocatis autem Iesus duodecim themselves be believed to be the
apostolis, dedit illis virtutem et ministers of God. Hence it is said,
potestatem super omnia Daemonia: in Then called he his twelve disciples
quo elevatum supercilium Diaboli together, and gave them power and
flectit, qui dicebat aliquando: non est authority over all devils. Herein He
qui contradicere valeat. brings down the haughty pride of the
devil, who once said, There is none
who shall open his mouth against
me.
Eusebius: Et ut per eos venetur EUSEBIUS. And that through them

genus humanum, non solum dat eis the whole race of mankind may be
ut pravos spiritus pellant, sed etiam sought out, He not only gives them
quamlibet infirmitatem sanent ex eius power to drive away evil spirits, but to
imperio; unde sequitur et ut languores cure all kind of diseases at His
curarent. command; as it follows, And to cure
diseases.
Cyrillus: Attendas hic divinam filii CYRIL; Mark here the divine power
potestatem naturae corporali non of the Son, which belongs not to a
convenientem; agere namque fleshly nature. For it was in the power
miracula aderat sanctis, non natura, of the saints to perform miracles not
sed participatione spiritus sancti. by nature, but by participation of the
Super hoc autem aliis concedere Holy Spirit; but it was altogether out
potestatem prorsus alienum erat ab of their power to grant this authority
eorum virtute: qualiter enim posset to others. For how could created
natura creata super spiritus dona natures possess dominion over the
possidere dominium? At dominus gifts of the Spirit? But our Lord Jesus
noster Iesus Christus, tamquam Christ, as by nature God, imparts
naturaliter Deus existens, impertitur graces of this kind to whomsoever He
huiusmodi gratiam quibus vult, non will, not invoking upon them a power
invocans in eos alienam virtutem, sed which is not His own, but infusing it
infundens ex promptuariis propriis. into them from Himself.
Chrysostomus in Matthaeum: CHRYS. But after that they had been

Postquam autem satis confortati sufficiently strengthened by His
fuerant ex eius comitiva, et guidance, and had received
competens nacti sunt argumentum competent proofs of His power, He
virtutis eius, mittit eos; unde sequitur sends them out, as it follows, And he
et misit illos praedicare regnum Dei, sent them to teach the kingdom of
et sanare infirmos. Ubi considera, God. And here we must remark, that
quod non committitur eis aliquod they are not commissioned to speak
sensibile dicere, sicut Moyses et of sensible things as Moses and the
prophetae, qui terram et bona terrena Prophets; for they promised a land
promittebant; hi vero regnum and earthly goods, but these a
caelorum, et quaecumque continentur kingdom, and whatsoever is
in eo. contained in it.
Gregorius Nazianzenus: Mittens GREG NAZ. Now in sending His

autem discipulos ad praedicandum, disciples to preach, our Lord enjoined
dominus multa eis iniunxit, quorum many things on them, the chief of
summa est, sic eos virtuosos esse, which are, that they should be so
sic constantes atque modestos, et, ut virtuous, so constant, so temperate,
breviter loquar, caelestes, ut non and, to speak briefly, so heavenly,
minus propter eorum modum vivendi that no less through their manner of
quam propter verbum evangelica living than their words, the teaching
doctrina propagaretur. Et ideo cum of the Gospel might be spread
aeris et baculi carentia et amictus abroad. And therefore were they sent
singularitate mittebantur; et ideo with lack of money, and staves, and a
subdit et ait ad illos: nihil tuleritis in single garment; He accordingly adds,
via: neque virgam neque peram, And he said to them, Take nothing in
neque panem, neque pecuniam, the way, neither staves.
neque duas tunicas habeatis.
Chrysostomus in Matthaeum: CHRYS. Many things indeed He

Plurima quidem per hoc constituebat: ordained hereby; first indeed it
primo quidem insuspectos reddens rendered the disciples unsuspected;
discipulos; secundo sequestrans eos secondly, it held them aloof from all
a qualibet cura, ut totum studium care, so that they might give their
adhiberent verbo; tertio docens eos whole study to the word; thirdly, it
propriam virtutem. Sed forsan dicet taught them their own proper virtue.
aliquis cetera quidem habere But perhaps some one will say that
rationem; sed non habere peram in the other things indeed are
via, nec duas tunicas, nec baculum, reasonable, but for what reason did
cuius rei causa praecipit? Volens He command them to have no scrip
scilicet excitare eos in qualibet on their way, nor two coats, nor staff?
diligentia: et, ut ita loquar, ex In truth, because He wished to rouse
hominibus Angelos faciebat eos, them to all diligence, taking them
dirimens a qualibet cura vitae, ut una away from all the cares of this life,
sola cura detineantur doctrinae. that they might be occupied by the
one single care of teaching.
Eusebius: Volens igitur eos carere EUSEBIUS. Wishing then that they
cupidine rerum in sollicitudine vitae, should be free from the desire of
protestatus est haec: sumebat enim wealth and the anxieties of life, He
experimentum fidei et animositatis gave this injunction. He took it as a
eorum, qui habito in mandatis proof of their faith and courage, that
extremae vitam ducere paupertatis, when it was commanded them to
non effugiunt quae iubentur; decebat lead a life of extreme poverty, they
enim eos quidem commercium would not escape from what was
facere, et recipientes salubres virtutes ordered. For it was fitting that they
recompensare obedientia should make a kind of bargain,
mandatorum: et cum milites eos receiving these saving virtues to
faceret regni Dei, accingit eos ad recompense them for obedience to
pugnam in hostes, monens colere commands. And when He was
paupertatem; nullus enim militans making them soldiers of God, He
Deo implicat se vitae saecularis girds them for battle against their
negotiis. enemies, by telling them to embrace
poverty. For no soldier of God
Qualis ergo esse debeat qui entangles himself in the affairs of a
evangelizat regnum Dei, praeceptis secular life.
evangelicis designatur; hoc est, ut
subsidii saecularis adminicula non AMBROSE; Of what kind then he
requirat, fideique totus inhaerens, ought to be who preaches the Gospel
putet, quo minus requirat, magis of the kingdom of God is marked out
posse suppetere. by these Gospel precepts; that is, he
must not require the supports of
secular aid; and clinging wholly to
faith, he must believe that the less he
requires those things, the more they
will be supplied to him.
Theophylactus: Sic enim ipsos THEOPHYL. For He sends them out

mendicos mittit, quod neque panes as very beggars, so that He would
ipsos portare vult, nec aliquid aliud, have them neither carry bread, nor
quibus indigent multi. any thing else of which men are
generally in want.
Augustinus de Cons. Evang: Vel AUG. Or, the Lord did not wish the
dominus haec possidere discipulos ac disciples to possess and carry with
ferre noluit, non quod necessaria non them these things, not that they were
sint sustentationi huius vitae; sed quia not necessary to the support of this
sic eos mittebat ut eis haec deberi life, but because He sent them thus
monstraret ab illis quibus Evangelium to show that these things were due to
credentibus annuntiarent; ut sic securi them from those believers to whom
non possiderent, neque portarent huic they announced the Gospel, that so
vitae necessaria, nec magna, nec they might neither possess security,
minima. Ideo posuit secundum nor carry about with them the
Marcum: nisi virgam, ostendens a necessaries of this life, either great or
fidelibus suis omnia deberi ministris little. He has therefore, according to
suis nulla superflua requirentibus. Mark, excluded all except a staff,
Hanc autem potestatem virgae showing that the faithful owe every
nomine significavit, cum diceret ne thing to their ministers who require no
quid tollerent in via nisi virgam superfluities. But this permission of
tantum. the staff He has mentioned by name,
when He says, They should take
nothing in the way, but a staff only.
Ambrosius: Possunt etiam qui AMBROSE; To those also who wish

volunt, hoc ad eum deducere it, this place admits of being
tractatum, ut spiritualem tantummodo explained, so as to seem only to
locus iste formare videatur affectum, represent a spiritual temper of mind,
qui velut indumentum quoddam which appears to have castoff as it
videatur corporis exuisse, non solum were a certain covering of the body;
potestate reiecta contemptisque not only rejecting power and
divitiis, sed etiam carnis ipsius despising wealth, but renouncing also
illecebris abdicatis. the delights of the flesh itself.
Theophylactus: Quidam etiam THEOPHYL. Some also understand

apostolos non portare peram, neque by the Apostles not carrying scrip,
baculum aut duas tunicas sic nor staff, nor two coats, that they
intelligunt, quod non thesaurizent: hoc must not lay up treasures, (which a
enim pera innuit congregans multa: scrip implies, collecting many things,)
neque sint iracundi et tribulati spiritus, nor be angry and of a quarrelsome
quod significat baculus; neque sint spirit, (which the staff signifies,) nor
ficti et duplici corde, quod significat be false and of a double heart, (which
tunica duplex. is meant by the two coats.)
Cyrillus: Sed diceret aliquis: unde eis CYRIL; But it may be said, How then
necessaria erunt? Et ideo subdit et in shall necessary things be prepared
quamcumque domum intraveritis, ibi for them. He therefore adds, And into
manete, et inde ne exeatis; quasi whatsoever house you enter, there
dicat: sufficiat vobis discipulorum abide, and thence depart. As if He
fructus, qui recipientes a vobis said, Let the food of disciples suffice
spiritualia, vos procurabunt. Iussit you, who receiving from you spiritual
autem eos in una domo manere, ut things, will minister to you temporal.
nec hospitem gravent, eum scilicet But He ordered them to abide in one
dimittendo, nec ipsi gulositatis et house, so as neither to incommode
levitatis suspicionem incurrant. the host, (that is, so as to send him
away,) nor themselves to incur the
suspicion of gluttony and
wantonness.
Ambrosius: Alienum namque a AMBROSE; He pronounces it to be

praedicatore regni caelestis asserit foreign to the character of a preacher
cursitare per domos, et inviolabilis of the heavenly kingdom to run from
hospitii iura mutare. Sed ut hospitii house to house and change the
gratia deferenda censetur, ita etiam si rights of inviolable hospitality; but as
non recipiantur, excutiendum the grace of hospitality is supposed
pulverem, egrediendumque de to be offered, so also if they are not
civitate mandatur, cum sequitur et received the dust must be shaken oil;
quicumque non receperint vos, and they are commanded to depart
exeuntes de civitate illa, etiam from the city; as it follows, And
pulverem pedum vestrorum excutite whosoever will not receive you when
in testimonium super illos. you go out of that city, shake off the
very dust from your feet for a
testimony, &c.
Beda: Pulvis excutitur de pedibus BEDE; The dust is shaken off from
apostolorum in testimonium laboris the Apostles’ feet as a testimony of
sui, qui ingressi sint in civitatem, et their labors, that they entered into a
praedicatio apostolica ad illos city, and the apostolical preaching
pervenerit; sive excutitur pulvis cum had reached to the inhabitants
nihil ab eis accipiant, nec ad victum thereof. Or the dust is shaken off
quidem necessarium, qui Evangelium when they receive nothing (not even
spreverunt. of the necessaries of life) from those
who despised the Gospel.
Cyrillus: Nam improbabile valde est CYRIL; For it is very improbable that
contemnentes sermonem et those who despise the saving Word,
patremfamilias, se famulis benignos and the Master of the household, will
ostendere, vel benedictiones eorum show themselves kind to His
exigere. servants, and seek further blessings.
Ambrosius: Vel non mediocris etiam AMBROSE; Or it is a great return of

boni remuneratio docetur hospitii, ut hospitality which is here taught, i.e.
non solum pacem tribuamus that we should not only wish peace to
hospitibus, verum etiam si qua eos our hosts, but also if any faults of
terrenae obumbrant delicta levitatis, earthly infirmity obscure them, they
receptis apostolicae praedicationis should be removed by receiving the
vestigiis auferantur. footsteps of apostolical preaching.
Beda: Qui vero perfida negligentia, BEDE; But if any by treacherous

vel etiam studio verbum Dei negligence, or even from zeal,
contemnunt, horum vitanda despise the word of God, their
communio est, excutiendus pulvis communion must be shunned, the
pedum, ne gestis inanibus pulveri dust of the feet must be shaken off,
comparandis mentis castae vestigium lest by their vain deeds which are to
polluatur. be compared to the dust, the footstep
of a chaste mind be defiled.
Eusebius: Cum autem praecinxisset EUSEBIUS. But when the Lord had
dominus discipulos suos tamquam girded His disciples as soldiers of
milites Dei divinis virtutibus et God with divine virtue and wise
sapientiae monitis, mittens eos admonitions, sending them to the
Iudaeis ut doctores et medicos, ipsi Jews as teachers and physicians,
secundum hoc procedebant; unde they afterwards went forth, as it
sequitur egressi autem circuibant per follows, And they departed, and went
castella, evangelizantes et curantes through the towns preaching the
ubique: quasi doctores quidem gospel, and healing every where.
evangelizantes; sed quasi medici
praestantes remedia, et verba
miraculis comprobantes.
Lectio 2
7 ἤκουσεν δὲ ἡρῴδης ὁ 7. Now Herod the tetrarch

τετραάρχης τὰ γινόμενα heard of all that was done
by him: and he was
πάντα, καὶ διηπόρει διὰ perplexed, because that it
τὸ λέγεσθαι ὑπό τινων was said of some, that
ὅτι ἰωάννης ἠγέρθη ἐκ John was risen from the
νεκρῶν, 8 ὑπό τινων δὲ dead; 8. And of some, that
Elias had appeared; and of
ὅτι ἠλίας ἐφάνη, ἄλλων
others, that one of the old
δὲ ὅτι προφήτης τις τῶν prophets was risen again.
ἀρχαίων ἀνέστη. 9 εἶπεν 9. And Herod said, John
δὲ ἡρῴδης, ἰωάννην ἐγὼ have I beheaded: but who
ἀπεκεφάλισα: τίς δέ is this, of whom I hear such
things? And he desired to
ἐστιν οὗτος περὶ οὗ see him.
ἀκούω τοιαῦτα; καὶ
ἐζήτει ἰδεῖν αὐτόν.
Chrysostomus in Matthaeum: CHRYS. It was not till a long time had

Multo transacto tempore, non a passed that Herod took notice of the
principio, percepit Herodes facta things that were done by Jesus, (to
Iesu, ut pateat tibi tyranni superbia; show Ho you the pride of a tyrant,) for
unde dicitur audivit autem Herodes he did not acknowledge them at first,
tetrarcha omnia quae fiebant ab eo. as it is said, Now Herod heard, &c.
Theophylactus: Iste Herodes erat THEOPHYL. Herod was the son of

filius magni Herodis, qui pueros Herod the Great who slew the
interemit; sed ille quidam rex erat, children, who was king, but this Herod
iste autem tetrarcha. Inquirebat was tetrarch. He inquired about Christ,
autem de Christo quis esset; unde who He was. Hence it follows, And he
sequitur et haesitabat. was perplexed.
Chrysostomus: Peccatores enim CHRYS. For sinners fear both when
scientes et nescientes quemque they know, and when they are
strepitum pertimescunt: peccatum ignorant; they are afraid of shadows,
enim nemine arguente hominem are suspicious about every thing, and
prodit, nemine accusante are alarmed at the slightest noise.
condemnat, et timidum et pigrum Such in truth is sin; when no one
reddit delinquentem. Causa autem blames or finds fault, it betrays a man,
timoris ponitur consequenter cum when no one accuses it condemns,
dicit eo quod diceretur a quibusdam and makes the offender timid and
quia Ioannes surrexit a mortuis, a backward. But the cause of fear is
quibusdam vero quia Elias apparuit, stated afterwards, in the words,
ab aliis autem quia propheta unus de Because that it was said of some.
antiquis surrexit.
Theophylactus: Iudaei enim THEOPHYL. For the Jews expected a

resurrectionem mortuorum resurrection of the dead to a fleshly
expectabant in vita carnali, et in life, eating and drinking, but those that
comessationibus et potationibus. rise again will not be concerned with
Sed resurgentes non erunt in the deeds of the flesh.
carnalibus actibus.
Chrysostomus: Cum ergo audisset CHRYS. When Herod then heard of

Herodes quibus Iesus uteretur the miracles which Jesus was
miraculis, ait: Ioannem ego decollavi; performing, he says, John have I
quod non erat ostentationis verbum, beheaded, which was not an
sed consolantis suum timorem, et expression of boasting, but by way of
persuadentis animae perturbatae allaying his fears, and bringing his
recolere quod ipse eum occidit. Et distracted soul to recollect that he had
quia Ioannem decollaverat, subdit killed. And because he had beheaded
quis autem est iste, de quo audio John, he adds, but who is this.
talia?
Theophylactus: Quasi dicat: si THEOPHYL. If John is alive and has

Ioannes est, et a mortuis resurrexit, risen from the dead, I shall know him
videns eum cognoscam; unde when I see him; as it follows, And he
sequitur et quaerebat videre eum. sought to see him.
Augustinus de Cons. Evang: AUG. Now Luke, though he keeps the

Lucas autem hunc eumdem narrandi same order in his narrative with Mark,
ordinem quem Marcus tenens, non does not oblige us to believe that the
cogit credi rerum gestarum eumdem course of events was the same. In
ordinem fuisse. In his etiam verbis these words too, Mark testifies only to
Marco attestatur, ad hoc dumtaxat the fact that others (not Herod) said
quod alii dixerint, non Herodes, that John had risen from the dead, but
Ioannem a mortuis surrexisse. Sed since Luke has mentioned Herod’s
quia haesitantem commemoravit perplexity, we must suppose either
Herodem, intelligendum est: aut post that after that perplexity, he confirmed
istam haesitationem confirmasse in in his own mind what was said by
animo suo quod ab aliis dicebatur, others, since he says to his servants,
cum ait pueris suis, sicut Matthaeus (as Matthew relates,) This is John the
narrat: hic est Ioannes Baptista, ipse Baptist, he is risen from the dead, or
surrexit a mortuis; aut ita these words of Matthew must have
pronuntianda sunt haec verba been altered so as to signify that he
Matthaei ut haesitantem adhuc was still doubting.
indicent.
Lectio 3
10 καὶ ὑποστρέψαντες οἱ 10. And the apostles,

ἀπόστολοι διηγήσαντο when they were returned,
told him all that they had
αὐτῷ ὅσα ἐποίησαν. καὶ done. And he took them,
παραλαβὼν αὐτοὺς and went aside privately
ὑπεχώρησεν κατ' ἰδίαν into a desert place
εἰς πόλιν καλουμένην belonging to the city
called Bethsaida. 11. And
βηθσαϊδά. 11 οἱ δὲ ὄχλοι
the people, when they
γνόντες ἠκολούθησαν knew it, followed him: and
αὐτῷ. καὶ ἀποδεξάμενος he received them, and
αὐτοὺς ἐλάλει αὐτοῖς spoke to them of the
περὶ τῆς βασιλείας τοῦ kingdom of God, and
healed them that had
θεοῦ, καὶ τοὺς χρείαν need of healing. 12. And
ἔχοντας θεραπείας ἰᾶτο. when the day began to
12 ἡ δὲ ἡμέρα ἤρξατο wear away, then came the
κλίνειν: προσελθόντες δὲ twelve, and said to him,
Send the multitude away,
οἱ δώδεκα εἶπαν αὐτῷ,
that they may go into the
ἀπόλυσον τὸν ὄχλον, ἵνα towns and country round
πορευθέντες εἰς τὰς about, and lodge, and get
κύκλῳ κώμας καὶ ἀγροὺς victuals: for we are here
καταλύσωσιν καὶ in a desert place. 13. But
he said to them, Give you
εὕρωσιν ἐπισιτισμόν, ὅτι them to eat. And they
ὧδε ἐν ἐρήμῳ τόπῳ said, We have no more
ἐσμέν. 13 εἶπεν δὲ πρὸς but five loaves and two
αὐτούς, δότε αὐτοῖς ὑμεῖς fishes; except we should
go and buy meat for all
φαγεῖν. οἱ δὲ εἶπαν, οὐκ
this people. 14. For they
εἰσὶν ἡμῖν πλεῖον ἢ ἄρτοι were about five thousand
πέντε καὶ ἰχθύες δύο, εἰ men. And he said to his
μήτι πορευθέντες ἡμεῖς disciples, Make them sit
ἀγοράσωμεν εἰς πάντα down by fifties In a
company. 15. And they
τὸν λαὸν τοῦτον did so, and made them all
βρώματα. 14 ἦσαν γὰρ sit down. 16. Then he
took the five loaves and
ὡσεὶ ἄνδρες the two fishes, and
πεντακισχίλιοι. εἶπεν δὲ looking up to heaven, he
πρὸς τοὺς μαθητὰς blessed them, and broke,
αὐτοῦ, κατακλίνατε and gave to the disciples
to set before the
αὐτοὺς κλισίας [ὡσεὶ]
multitude. 17. And they
ἀνὰ πεντήκοντα. 15 καὶ did eat, and were all filled:
ἐποίησαν οὕτως καὶ and there was taken up of
κατέκλιναν ἅπαντας. 16 fragments that remained
λαβὼν δὲ τοὺς πέντε to them twelve baskets.
ἄρτους καὶ τοὺς δύο
ἰχθύας ἀναβλέψας εἰς
τὸν οὐρανὸν εὐλόγησεν
αὐτοὺς καὶ κατέκλασεν
καὶ ἐδίδου τοῖς μαθηταῖς
παραθεῖναι τῷ ὄχλῳ. 17
καὶ ἔφαγον καὶ
ἐχορτάσθησαν πάντες,
καὶ ἤρθη τὸ περισσεῦσαν
αὐτοῖς κλασμάτων
κόφινοι δώδεκα.
Augustinus de Cons. Evang: AUG. Matthew and Mark, taking

Matthaeus et Marcus ex occasion from what had occurred
praecedentium occasione narrant above, relate here how John was
quemadmodum sit Ioannes ab slain by Herod. But Luke, who had
Herode occisus; Lucas autem qui iam long before given an account of
longe supra de passione Ioannis John’s sufferings, after mentioning
narraverat, postquam commemoravit that perplexity of Herod’s, as to who
illam Herodis haesitationem de our Lord was, immediately adds, And
domino quisnam esset, continuo the apostles when they were
subiungit et reversi apostoli returned told him all that they had
narraverunt illi quae fecerunt. done.
Beda: Non solum autem narrant quae BEDE; But they not only tell Him
ipsi fecerunt, et docuerunt; sed etiam what they had done and taught, but
quae Ioannes eis in docendo also, as Matthew implies, the things
occupatis sit passus, vel sui, vel which John suffered while they were
occupied in teaching, are now
eiusdem Ioannis ei discipuli repeated to Him either by His own,
renuntiant, sicut Matthaeus insinuat. or, according to Matthew, by John’s
disciples.
Isidorus: Quia vero dominus viros ISIDORE PELEUS; Our Lord

sanguinum abominatur, et because He hates the men of blood,
commorantes cum eis, si a propriis and those that dwell with them, as
criminibus non discedant, post long as they depart not from their
occisionem Baptistae deserens crimes, after the murder of the
occisores, discessit; unde sequitur et Baptist left the murderers and
assumptis illis, secessit seorsum in departed; as it follows, And he took
locum desertum, qui est Bethsaidae. them, and went aside privately into a
desert place belonging to the city
called Bethsaida.
Beda: Est autem Bethsaida in BEDE; Now Bethsaida is in Galilee,

Galilaea civitas Andreae, et Petri, et the city of the Apostles Andrew,
Philippi apostolorum, prope stagnum Peter, and Philip, near the lake of
Genezareth. Non autem timore mortis Gennesaret. Our Lord did not this
hoc egit, ut quidam arbitrantur, sed from fear of death, (as some think,)
parcens inimicis suis, ne homicidio but to spare His enemies, lest they
homicidium iungerent; simul et should commit two murders, waiting
opportunum suae passionis tempus also for the proper time for His own
expectans. sufferings.
Chrysostomus in Matthaeum: Non CHRYS. Now He did not depart

autem prius, sed relato sibi quod before, but after it was told Him what
acciderat, discessit, manifestans per had happened, manifesting in each
singula carnis veritatem. particular the reality of His
incarnation.
Theophylactus: In desertum autem THEOPHYL. But our Lord went into a

locum abiit dominus, quia operaturus desert place because He was about
erat miraculum panum: ne quis to perform the miracle of the loaves
diceret: de civitate prope existente of bread, that no one should say that
oblati sunt panes. the bread was brought from the
neighboring cities.
Chrysostomus: Vel vadit in desertum CHRYS. Or He went into a desert

locum, ut nemo sequeretur. Sed nec place that no one might follow Him.
sic plebs discessit, sed comitatur But the people did not retire, but
ipsum; unde sequitur quod cum accompanied Him, as it follows, And
cognovissent turbae, secutae sunt the people when they knew it,
illum. followed him.
Cyrillus: Hi quidem postulantes a CYRIL; Some indeed asking to be

Daemonibus liberari, hi vero delivered from evil spirits, but others
languorum remotionem; necnon quos desiring of Him the removal of their
eius oblectabat doctrina, illum diseases; those also who were
attentissime visitabant. delighted with His teaching attended
Him diligently.
Beda: Ipse autem ut potens piusque BEDE; But He as the powerful and
salvator, excipiendo fatigatos, merciful Savior by receiving the
docendo inscios, sanando aegrotos, weary, by teaching the ignorant,
reficiendo ieiunos, quantum devotione curing the sick, filling the hungry,
credentium delectetur, insinuat; unde implies how He was pleased with
sequitur et excepit illos, et loquebatur their devotion; as it follows, And he
illis de regno Dei, et eos qui cura received them, and spoke to them of
indigebant sanabat. the kingdom of God, &c.
Theophylactus: Ut addiscas, quod THEOPHYL. That you may learn that

quae secundum nos est sapientia, the wisdom which is in us is
dividitur verbo et opere; et quod decet distributed into word and work, and
dicere operata, et operari dicta. that it becomes us to speak of what
Reclinante autem die, discipuli iam has been done, and to do what we
incipientes aliorum curam habere, speak of. But when the day was
turbae miserentur, unde sequitur dies wearing away, the disciples now
autem coeperat declinare, et beginning to have a care of others
accedentes duodecim dixerunt illi: take compassion on the multitude.
dimitte turbas, ut euntes in castella
villasque quae circa sunt, divertant et
inveniant escas: quia hic in loco
deserto sumus.
Cyrillus: Sicut enim dictum est, CYRIL; For, as has been said, they
diversarum passionum postulabant sought to be healed of different
remedia: et quia videbant discipuli diseases, and because the disciples
solo nutu posse perfici quod infirmi saw that what they sought might be
petebant, dicunt: dimitte eos, ne accomplished by His simple assent,
amplius anxientur. Aspice autem they say, Send them away, that they
exuberantem mansuetudinem eius qui be no more distressed. But mark the
rogatur: non enim illa tantum largitur overflowing kindness of Him who is
quae postulant discipuli, sed asked. He not only grants those
sequentibus ipsum adjicit bona things which the disciples seek, but
munificae dexterae, mandans eis to those who follow Him, He supplies
escas exhiberi; unde sequitur ait the bounty of a munificent hand,
autem ad illos: vos date illis commanding food to be set before
manducare. them; as it follows, But he said to
them, Give you them to eat.
Theophylactus: Non autem hoc dicit THEOPHYL. Now He said not this as
eorum responsionem ignorans, sed ignorant of their answer, but wishing
volens ipsos inducere ut dicerent quot to induce them to tell Him how much
panes haberent; et sic magnum bread they had, that so a great
ostenderetur ex eorum confessione miracle might be manifested through
miraculum, panum quantitate audita. their confession, when the quantity of
bread was made known.
Cyrillus: Sed quod mandabatur, CYRIL; But this was a command

intolerabile discipulis erat, quod non which the disciples were unable to
habebant penes se nisi quinque comply with, since they had with
panes et duos pisces; unde sequitur them but five loaves and two fishes.
at illi dixerunt: non sunt nobis As it follows, And they said, We have
plusquam quinque panes et duo no more but five loaves and two
pisces, nisi forte nos emamus in fishes; except we go and buy meat
omnem hanc turbam escas. for all this people.
Augustinus de Cons. Evang: In AUG. In these words indeed Luke

quibus quidem verbis Lucas in unam has strung together in one sentence
sententiam constrinxit responsionem the answer of Philip, saying, Two
Philippi dicentis: ducentorum hundred pennyworth of bread is not
denariorum panes non sufficiunt eis, sufficient for them, but that every one
ut unusquisque modicum quid may have a little, and the answer of
accipiat, et responsionem Andreae Andrew, There is a lad here who has
dicentis: est puer unus hic, qui habet five loaves and two small fishes, as
quinque panes hordeaceos et duos John relates. For when Luke says,
pisces, ut narrat Ioannes. Quod enim We have no more but five loaves and
ait non sunt nobis plusquam quinque two fishes, he refers to the answer of
panes et duo pisces, ad Andreae Andrew. But that which he added,
retulit responsionem; quod vero Except we go and buy food for all the
adiunxit nisi forte nos eamus, et people, seems to belong to Philip’s
emamus in omnem hanc turbam answer, save that he is silent about
escas, videtur ad responsionem the two hundred pennyworth,
Philippi pertinere, nisi quod de although this may be implied also in
ducentis denariis tacuit: quamquam et the expression of Andrew himself.
in ipsius Andreae sententia hoc For when he had said, There is a lad
posset intelligi; cum enim dixisset: est here who has five loaves and two
puer unus hic qui habet quinque fishes, he added, But what are these
panes hordeaceos et duos pisces, among so many? that is to say,
adiunxit: sed haec quid sunt inter unless we go and buy meat for all
tantos? Hoc est dicere nisi forte nos this people. From which diversity of
eamus, et emamus in omnem hanc words, but harmony of things and
turbam escas. Ex qua varietate opinions, it is sufficiently evident that
verborum, rerum autem we have this wholesome lesson
sententiarumque concordia, satis given us, that we must seek for
apparet salubriter nos doceri, nihil nothing in words but the meaning of
quaerendum in verbis nisi loquentium the speaker; and to explain this
voluntatem; cui demonstrandae clearly, ought to be the care of all
invigilare debent omnes veridici truth telling authors whenever they
narratores, cum de homine, vel de relate any thing concerning man, or
Angelo, vel de Deo aliquid narrant. angel, or God.
Cyrillus: Ut autem adhuc ad magis CYRIL; But that the difficulty of the
ardua feratur miraculum, ostenditur miracle may be still more enhanced,
non parva fuisse multitudo virorum, the number of men is stated to have
cum sequitur erant autem viri fere been by no means small. As it
quinque millia, exceptis scilicet follows, And there were about five
mulieribus atque pueris, ut alius thousand men, besides women and
Evangelista refert. children, as another Evangelist
relates.
Theophylactus: Docet autem THEOPHYL. Our Lord teaches us,

dominus quod decet cum hospitamur that when we entertain any one, we
aliquem, reclinare ipsum, et omnis ought to make him sit down at meat,
consolationis participem facere; unde and partake of every comfort. Hence
sequitur ait autem ad discipulos suos: it follows, And he said to his
facite illos discumbere per convivia disciples, &c.
quinquagenos: et ita fecerunt; et
discumbere fecerunt omnes.
Augustinus de Cons. Evang: Quod AUG. That Luke says here, that the
Lucas hic dicit, quinquagenos iussos men were ordered to sit down by
esse discumbere, Marcus vero fifties, but Mark, by fifties and
quinquagenos et centenos, ideo non hundreds, does not matter, seeing
movet, quia unus partem dixit, alter that one spoke of a part, the other of
totum. Verum si alius de quinquagenis the whole. But if one had mentioned
tantum commemoraret, alius de only the fifties, and the other only the
centenis, valde videretur esse hundreds, they would seem to be
contrarium, nec satis dignosceretur greatly opposed to one another; nor
utrumque dictum esse. Unum autem would it be sufficiently distinct which
ab altero, alterum ab altero esse of the two was said. But who will not
commemoratum, et tamen attentius admit, that one was mentioned by
consideratum inveniri debuisse quis one Evangelist, the other by another,
non fateatur? Hoc ideo dixi, quia and that if more attentively
existunt saepe aliqua eiusmodi quae considered it must be found so. But I
parum intendentibus temere have said thus much, because often
iudicantibus contraria videantur, et certain things of this kind exist, which
non sint. to those who take little heed and
judge hastily appear contrary to one
another, and yet are not so.
Chrysostomus in Matthaeum: Et CHRYS. And to make men believe

quia credendum erat Christum that He came from the Father, Christ
venisse a patre, facturus miraculum, when He was about to work the
aspexit in caelum; unde sequitur miracle looked up to heaven. As it
acceptis autem quinque panibus et follows, There he took the five
duobus piscibus, respexit in caelum. loaves, &c.
Cyrillus: Hoc etiam dispensative pro CYRIL; This also He did purposely
nobis fecit: ut discamus quod in for our sakes, that we may learn that
principio mensae, cum frangere at the commencement of a feast
debemus panem, debemus Deo when we are going to break bread,
offerre et elicere super ipsum we ought to offer thanks for it to God,
benedictionem supernam; unde and to draw forth the heavenly
sequitur et benedixit, et fregit, et blessing upon it. As it follows, And he
discipulis suis distribuit, ut ponerent blessed, and broke.
ante turbas.
Chrysostomus in Matthaeum: Dat CHRYS. He distributes to them by

quidem eis per manus discipulorum, the hands of His disciples, so
honorando eos, et ne dent oblivioni honoring them that they might not
iam peracto miraculo. Non autem ex forget it when the miracle was past.
non entibus facit escas ad Now He did not create food for the
pascendum turbas, ut obturet os multitude out of what did not exist,
Manichaei asserentis alienam esse ab that He might stop the mouth of the
eo creaturam, ostendens se esse Manichaeans, who say that the
victualium largitorem, et eum qui dixit: creatures are independent of Him;
germinet terra. Multiplicat quoque showing that He Himself is both the
pisces, ad significandum quod tam Giver of food, and, the same who
mari quam aridae dominabatur. Bene said, Let the earth bring forth, &c. He
autem in languentibus speciale makes also the fishes to increase, to
peregit miraculum; agit et beneficium signify that He has dominion over the
generale, alens omnes etiam non seas, as weld as the dry land. But
languentes; unde sequitur et well did He perform a special miracle
manducaverunt omnes, et saturati for the weak, at the same time that
sunt. He gives also a general blessing in
feeding all the strong as well as the
weak. And they did all eat, and were
filled.
Gregorius Nyssenus: Quibus nec GREG NYSS. For whom neither the
caelum fluebat manna, nec tellus heaven rained manna, nor the earth
iuxta sui naturam producens brought forth corn according to its
frumentum, eorum satisfaciebat nature, but from the unspeakable
egestati; sed ex ineffabilibus horreis garner of divine power the blessing
divinae potentiae beneficium was poured forth. The bread is
affluebat. Panis paratur factus in supplied in the hands of those who
manibus ministrantium, necnon per serve, it is even increased through
saturitatem edentium augmentatur. the fullness of those who eat. The
Esum etiam piscium eorum sea supplied not their wants with the
necessitati non administrabat mare; food of fishes, but He who placed in
sed ille qui in mari piscium genus the sea the race of fishes.
inseruit.
Ambrosius: Non exiguo, sed AMBROSE; It is clear that the
multiplicato cibo populum liquet esse multitude were filled not by a scanty
satiatum. Vides incomprehensibili meal, but by a constant and
quodam ritu inter dividentium manus, increasing supply of food. You might
quas non fregerant multiplicare see in an incomprehensible manner
particulas, et intacta frangentium amid the hands of those who
digitis sponte sua fragmenta distributed, the particles multiplying
subripere. which they broke not; the fragments
too, touched by the fingers of the
breakers, spontaneously mounting
up.
Cyrillus: Nec usque ad hoc tantum CYRIL; Nor was this all that the
pervenit miraculum, sed sequitur et miracle came to; but it follows, And
sublatum est quod superfuit eis there was taken up of the fragments
fragmentorum cophini duodecim: ut that remained, twelve baskets, that
hinc esset manifesta certificatio quod this might be a manifest proof that a
opus caritatis in proximos uberem work of love to our neighbor will claim
vindicet retributionem a Deo. a rich reward from God.
Theophylactus: Et ut addisceremus THEOPHYL. And that we might learn

quantum hospitalitas potest, et the value of hospitality, and how
quantum augentur nostra, cum much our own store is increased
indigentibus subvenimus. when we help those that need
Chrysostomus in Matthaeum: Fecit CHRYS. But He caused not loaves to

autem superabundare non panes, sed remain over, but fragments, that He
fragmenta; ut ostendat illorum panum might show them to be the remnants
esse reliquias, quae tot factae sunt, ut of the loaves, and these were made
totidem essent cophini quot et to be of that number, that there might
discipuli. be as many baskets as disciples.
Ambrosius: Mystice autem postquam AMBROSE; After that she who

illa quae Ecclesiae typum accepit, a received the type of the Church was
fluxu curata est sanguinis, cured of the issue of blood, and that
posteaquam apostoli ad the Apostles were appointed to
evangelizandum sunt destinati, preach the Gospel of the kingdom of
gratiae caelestis impartitur alimentum. God, the nourishment of heavenly
Sed quibus impartiatur adverte: non grace is imparted. but mark to whom
otiosis, non in civitate, quasi in it is imparted. Not to the indolent, not
synagoga, vel saeculari dignitate to those in a city, of rank in the
residentibus, sed inter deserta synagogue, or in high secular office,
quaerentibus Christum. but to those who seek Christ in the
desert.
Beda: Qui derelicta Iudaea, quae BEDE; Who Himself having left
prophetiae non credendo, sibi caput Judea, which by unbelief had bereft
abstulerat, in deserto Ecclesiae, quae herself of the source of prophecy, in
virum non habebat, verbi pabula the desert of the Church which had
largitur. Petentem vero deserta no husband, dispenses the food of
gentium Christum, multae fidelium the word. But many companies of the
catervae, relictis moenibus priscae faithful leaving the city of their former
conversationis variorum dogmatum, manner of life, and their various
sequuntur. opinions, follow Christ into the
deserts of the Gentiles.
Ambrosius: Qui autem non fastidiunt, AMBROSE; But they who are not
ipsi excipiuntur a Christo; et cum ipsis proud are themselves received by
loquitur Dei verbum, non de Christ, and the Word of God speaks
saecularibus, sed de regno: et qui with them, not about worldly things,
corporalis gerunt ulcera passionis, his but of the kingdom of God. And if any
medicinam suam libenter indulget. have ulcers of bodily passions, to
Ubique autem mysterii ordo servatur: these He willingly affords His cure.
ut prius per remissionem peccatorum But every where the order of the
vulneribus medicina tribuatur, postea mystery is preserved, that first
vero alimonia mensae caelestis through the remission of sins the
exuberet. wounds should be healed, but
afterwards the nourishment of the
heavenly table should plentifully
abound.
Beda: Die autem declinante turbam BEDE; Now when the day was going
reficit, idest fine saeculorum down, he refreshes the multitudes,
appropinquante, vel cum sol iustitiae that is, as the end of the world
pro nobis occubuit. approaches, or when the Sun of
righteousness sets for us.
Ambrosius: Quamquam nondum AMBROSE; Although the multitude is

validioribus haec turba reficiatur not as yet fed with stronger food. For
alimentis: primum enim in modum first, as milk, there are five loaves;
lactis quinque sunt panes; secundum secondly, seven; thirdly, the Body of
septem; tertium ipsum corpus Christi Christ is the stronger food. But if any
est esca solidior. Si quis autem petere one fears to seek food, let him leave
cibum veretur, ipse relictis suis every thing that belongs to him, and
omnibus festinet ad Dei verbum. Dum listen to the word of God. But
autem aliquis audire incipit Dei whoever begins to hear the word of
verbum, incipit esurire. Incipiunt God begins to eat, the Apostles
apostoli esurientem videre; et si illi begin to see him eating. And if they
adhuc non intelligant quid esuriant, who eat, as yet know not what they
intellexit Christus: scit quod non eat, Christ knows; He knows that
saecularem cibum esuriant, sed they eat not this world’s food, but the
cibum Christi: nondum enim food of Christ. For they did not as yet
intellexerant apostoli cibum credentis know that the food of a believing
non esse venalem. Noverat Christus people was not to be bought and
nos potius esse redimendos, suas sold. Christ knew that we are rather
vero epulas esse gratuitas. to be bought with a ransom, but His
banquet to be without price.
Beda: Nondum autem erant apostolis BEDE; The Apostles had only got but
nisi quinque panes Mosaicae legis, et the five loaves of the Mosaic law, and
duo pisces utriusque testamenti; quae the two fishes of each covenant,
in abdito mysteriorum latentium, quasi which were covered in the secret
aquis abyssi tegebantur. Quia vero place of obscure mysteries, as in the
quinque sunt exteriores hominis waters of the deep. But because men
sensus, quinque millia viri dominum have five external senses, the five
secuti, designant eos qui in saeculari thousand men who followed the Lord
adhuc habitu positi, exterioribus, quae signify those who still live in worldly
possident, bene uti noverunt; qui ways, knowing well how to use the
quinque panibus aluntur, quia tales external things they possess. For
necesse est legalibus adhuc they who entirely renounce the world
praeceptis instrui: nam qui mundo ad are raised aloft in the enjoyment of
integrum renuntiant, evangelica His Gospel feast. But the different
refectione sublimes sunt. Diversi divisions of the guests, indicate the
autem convivantium discubitus different congregations of Churches
designant diversos per orbem throughout the world, which together
terrarum Ecclesiarum conventus qui compose the one Catholic.
unam Catholicam faciunt.
Ambrosius: Hic vero panis, quem AMBROSE; But here the bread
frangit Iesus, mystice quidem Dei which Jesus broke is mystically
verbum est, et sermo de Christo; qui indeed the word of God, and
cum dividitur augetur; de paucis enim discourse concerning Christ, which
sermonibus, populis redundantem when it is divided is increased. For
alimoniam ministravit. Dedit sermones from these few words, He ministered
nobis velut panes, qui nostro dum abundant nourishment to the people.
libantur ore, geminantur. He gave us words like loaves, which
while they are tasted by our mouth
are doubled.
Beda: Turbis autem esurientibus BEDE; Now our Savior does not
salvator non nova creat cibaria; sed create new food for the hungry
acceptis his quae habuerunt discipuli multitudes, but He took those things
benedicit: quia veniens in carne, non which the disciples had and blessed
alia quam praedicta sunt praedicat; them, since coming in the flesh He
sed prophetiae dicta mysteriis gratiae preaches nothing else than what had
gravida demonstrat. Respicit in been foretold, but demonstrates the
caelum, ut illuc dirigendam mentis words of prophecy to be pregnant
aciem, ibi lucem scientiae doceat with the mysteries of grace; He looks
esse quaerendam. Frangit, et ante towards heaven, that thither He may
turbas ponenda distribuit discipulis: teach us to direct the eye of the
quia legis et prophetiae sacramenta mind, there to seek the light of
eis, ut per mundum praedicent, knowledge; He breaks and
patefecit. distributes to the disciples to be
placed before the multitude, because
He revealed to them the Sacraments
of the Law and the Prophets that they
might preach them to the world.
Ambrosius: Non otiose autem quae AMBROSE; Not without meaning are
turbae supersunt, a discipulis the fragments which remained over
colliguntur: quia ea quae divina sunt, and above what the multitudes had
apud electos facilius possis quam eaten, collected by the disciples,
apud populos reperire. Beatus ille qui since those things which are divine
potest colligere quae etiam doctis you may more easily find among the
supersunt. Qua ratione autem elect than among the people.
cophinos Christus duodecim implevit, Blessed is he who can collect those
nisi ut illud populi Iudaici solveret, which remain over and above even to
quia manus eius in cophino the learned. But for what reason did
servierunt? Hic est populus, qui ante Christ fill twelve baskets, except that
lutum in cophinis colligebat, sed iam He might solve that word concerning
per crucem Christi vitae caelestis the Jewish people, His hands served
operatur alimoniam. Nec paucorum in the basket? that is, the people who
hoc munus, sed omnium est: nam per before collected mud for the pots,
duodecim cophinos, tamquam tribuum now through the cross of Christ
singularum, fidei firmamentum gather up the nourishment of the
redundat. heavenly life. Nor is this the office of
few, but all. For by the twelve
baskets, as if of each of the tribes,
the foundation of the faith is spread
abroad.
Beda: Vel per cophinos duodecim BEDE; Or by the twelve baskets the
apostoli figurantur, et omnes twelve Apostles are figured, and all
sequentes doctores; foris quidem succeeding teachers, despised
hominibus despecti, sed intus indeed by men without, but within
salutaris cibi reliquiis cumulati. loaded with the fragments of saving
food.
Lectio 4
18 καὶ ἐγένετο ἐν τῷ 18. And it came to pass, as

εἶναι αὐτὸν he was alone praying, his
disciples were with him: and
προσευχόμενον κατὰ he asked them, saying,
μόνας συνῆσαν αὐτῷ Whom say the people that I
οἱ μαθηταί, καὶ am? 19. They answering
ἐπηρώτησεν αὐτοὺς said, John the Baptist; but
λέγων, τίνα με some say, Elias; and others
λέγουσιν οἱ ὄχλοι say, that one of the old
prophets is risen again. 20.
εἶναι; 19 οἱ δὲ He said to them, But whom
ἀποκριθέντες εἶπαν, say you that I am? Peter
ἰωάννην τὸν answering said, The Christ of
βαπτιστήν, ἄλλοι δὲ God. 21. And he straitly
charged them, and
ἠλίαν, ἄλλοι δὲ ὅτι
commanded them to tell no
προφήτης τις τῶν man that thing; 22. Saying,
ἀρχαίων ἀνέστη. 20 The Son of man must suffer
εἶπεν δὲ αὐτοῖς, ὑμεῖς many things, and be rejected
δὲ τίνα με λέγετε of the elders and Chief
Priests and Scribes, and be
εἶναι; πέτρος δὲ slain, and be raised the third
ἀποκριθεὶς εἶπεν, τὸν day.
Χριστὸν τοῦ θεοῦ. 21 ὁ
δὲ ἐπιτιμήσας αὐτοῖς
παρήγγειλεν μηδενὶ
λέγειν τοῦτο, 22 εἰπὼν
ὅτι δεῖ τὸν υἱὸν τοῦ
ἀνθρώπου πολλὰ
παθεῖν καὶ
ἀποδοκιμασθῆναι ἀπὸ
τῶν πρεσβυτέρων καὶ
ἀρχιερέων καὶ
γραμματέων καὶ
ἀποκτανθῆναι καὶ τῇ
τρίτῃ ἡμέρᾳ
ἐγερθῆναι.
Cyrillus: Sequestratus a populis CYRIL; Our Lord having retired from the
dominus et seorsum positus multitude, and being in a place apart,
vacabat orationibus; unde dicitur et was engaged in prayer. As it is said,
factum est cum solus esset orans, And it came to pass, as he was alone
erant cum illo et discipuli. Formam praying. For He ordained Himself as an
enim in hoc seipsum constituebat, example of this, instructing His disciples
docens discipulos artem facilem by an easy’ method of teaching. For I
doctrinalium dogmatum: reor enim suppose the rulers of the people ought
oportere populorum antistites to be superior also in good deeds, to
etiam meritis praeesse subditis those that are under them, ever holding
suis, in rebus necessariis iugiter converse with them in all necessary
conversantes, et illa tractantes things, and treating of those things in
quibus Deus placatur. which God delights.
Beda: Aderant autem discipuli BEDE; Now the disciples were with the
domino; sed ipse patrem solus Lord, but He alone prayed to the Father,
oravit: quia possunt sancti domino since the saints may be joined to the
fidei amorisque societate coniungi. Lord in the bond of faith and love, but
Ubique solus obsecrat, quia Dei the Son alone is able to penetrate the
consilium humana vota non incomprehensible secrets of the
capiunt, nec quisquam potest Father’s will. Every where then He prays
interiorum particeps esse cum alone, for human wishes comprehend
Christo. not the counsel of God, nor can any one
be a partaker with Christ of the deep
things of God.
Cyrillus: Poterat autem orationis CYRIL; Now His engaging in prayer

negotium turbare discipulos: might perplex His disciples. For they
videbant enim humanitus orare saw Him praying like a man, Whom
quem olim viderant auctoritate before they had seen performing
divina peragentem miracula. Ut miracles with divine power. In order then
igitur huiusmodi propelleret to banish all perplexity of this kind, He
turbationem, eos interrogat, non asks them this question, not because
quia nesciret ab exterioribus sibi He did not know the reports which they
collata praeconia, sed ut eos a had gathered from without, but that He
plurium opinione auferret, et might rid them of the opinion of the
rectam fidem eis insereret; unde many, and instill into them the true faith.
sequitur et interrogavit illos dicens: Hence it follows, And he asked them,
quem me dicunt esse turbae? saying, Whom say the people that I am?
Beda: Pulchre dominus fidem BEDE; Rightly does our Lord, when
discipulorum exploraturus, prius about to inquire into the faith of the
turbarum sententiam interrogat, ne disciples, first inquire into the opinion of
illorum confessio, non veritatis the multitudes, lest their confession
agnitione probata, sed vulgi should appear not to be determined by
videatur opinione formata; nec their knowledge, but to be formed by the
comperta credere, sed instar opinion of the generality, and they
Herodis de auditis haesitare should be considered not to believe
putentur. from experience, but like Herod to be
perplexed by different reports which they
heard.
Augustinus de Cons. Evang: AUG. Now it may raise a question, that

Potest autem illud movere quod Luke says that our Lord asked His
Lucas dominum interrogasse disciples, Whom do men say that I am?
discipulos suos, quem illum at the same time that He was alone
dicerent homines, tunc dixit cum praying, and they also were with Him;
esset solus orans, et adessent whereas Mark says, that they were
etiam ipsi: porro autem Marcus in asked this question by our Lord on the
via dicit illos hoc ab eodem way; but this is difficult only to him who
interrogatos. Sed hoc eum movet, never prayed on the way.
quia nunquam oravit in via.
Ambrosius: Non est autem otiosa AMBROSE; But it is no trifling opinion of

turbae opinio quam discipuli the multitude which the disciples
respondent, cum subditur at illi mention, when it is added, But they
responderunt, et dixerunt: alii answering said, John the Baptist, (whom
Ioannem Baptistam, quem they knew to be beheaded;) but some
decollatum sciebant; alii autem say, Elias, (whom they thought would
Eliam, quem venturum putabant; come,) but others say that one of the old
alii autem, quia propheta unus de Prophets is risen again. But to make this
prioribus surrexit. Sed hoc inquiry belongs to a different kind of
quaerere alterius prudentiae est: wisdom from ours, for if it were enough
nam si Paulo apostolo satis est for the Apostle Paul to know nothing but
nihil scire nisi Christum Iesum, et Christ Jesus, and Him crucified, what
hunc crucifixum, quid amplius mihi more can I desire to know than Christ?
desiderandum est scire quam
Christum?
Cyrillus: Vide autem in CYRIL; But mark the subtle skill of the
interrogationibus elegantiam. question. For he directs them first to the
Dirigit enim prius eos ad praises of strangers, that having
extrinsecas laudes, ut eis evulsis overthrown these, He might beget in
veram opinionem generet. Unde them the right opinion. So when the
cum dixissent discipuli plebis disciples had given the opinion of the
opinionem, eorum sententiam people, He asks them their own opinion;
interrogat, cum subditur dicit autem as it is added, And He said to them,
illis: vos autem quem me esse Whom say you that I am? How marked
dicitis? O quam praecipuum illud is you! He excludes them from the other,
vos. Excipit eos ab aliis, ut eorum that they may avoid their opinions; as if
vitent opiniones; quasi dicat: vos, He said, you who by my decree are
qui censura mea vocati estis ad called to the Apostleship, the witnesses
apostolatum, testes miraculorum of my miracles, whom do you say that I
meorum, quem me esse dicitis? am? But Peter anticipated the rest, and
Praevenit autem Petrus ceteros, becomes the mouthpiece of the whole
fitque os totius collegii, eructatque company, and launching forth into the
divini amoris eloquia, profertque eloquence of divine love, utters the
fidei confessionem, cum dicitur confession of faith, as it is added, Peter
respondens autem Petrus dixit: answering said, The Christ of God. He
Christum Dei. Non ait simpliciter says not merely that He was Christ of
eum esse Christum Dei, sed magis God, but now He uses the article. Hence
cum articulo Christum illum Dei: it is in the Greek. For many divinely
unde in Graeco habetur ton accounted persons are in diverse ways
christon. Nam plures divinitus called Christs, for some were anointed
uncti, diversimode vocati sunt kings, some prophets. But we through
Christi. Quidam enim uncti fuerunt Christ have been anointed by the holy
in reges, quidam in prophetas; nos Spirit, have obtained the name of Christ.
autem per Christum sancto But there is only one who is the Christ of
peruncti spiritu, nomen obtinuimus God and the Father, He alone as it were
Christi; sed unus solus est qui est having His own Father who is in heaven.
Christus Dei et patris, quasi ipso And so Luke agrees indeed in the same
solo proprium habente patrem, qui opinion as Matthew, who relates Peter
in caelis est: et sic Lucas to have said, You are Christ, the Son of
concordat quidem in sententiis the living God, but speaking briefly Luke
cum Matthaeo, qui narravit Petrum says that Peter answered, the Christ of
dixisse: tu es Christus filius Dei God.
vivi; sed utens breviloquio, ait eum
dixisse Christum Dei.
Ambrosius: In uno enim hoc AMBROSE; In this one name there is

nomine et divinitatis et the expression both of His divinity and
incarnationis expressio, et fides est incarnation, and the belief of His
passionis. Complexus est itaque passion. He has therefore
omnia qui et naturam et nomen comprehended every thing, having
expressit, in quo summa virtutum expressed both the nature and tile name
est. wherein is all virtue.
Cyrillus: Sed notandum, quod CYRIL; But we must observe, that Peter
unum confessus est esse Christum most wisely confessed Christ to be one,
prudentissimus Petrus contra against those who presumed to divide
praesumentes Emmanuelem in Immanuel into two Christs. For Christ
duos christos dividere. Neque enim did not inquire of them, saying, Whom
sciscitatus est eos, dicens quem do men say the divine Word is? but the
dicunt homines esse divinum Son of man, whom Peter confessed to
verbum, sed filium hominis? Quem be the Son of God. Herein then is Peter
Petrus confessus est esse filium to be admired, and thought worthy of
Dei. In hoc ergo admirandus est, et such chief honor, seeing that Him whom
dignus factus tam praecipuis he marveled at in our form, he believed
honoribus, quia quem admiratus to be the Christ of the Father, that is to
est in forma nostra, hunc credidit say, that the Word which proceeded of
esse Christum patris, scilicet the Father’s Substance was become
hominem factum verbum, quod man.
processit de patris substantia.
Ambrosius: Dominus autem Iesus AMBROSE; But our Lord Jesus Christ
Christus praedicari se primo noluit, was as at first unwilling to be preached,
ne ullus strepitus nasceretur; unde lest an uproar should arise; as it follows,
sequitur at ille increpans eos, And he straitly charged them, and
praecepit ne cui dicerent. Multis ex commanded them to tell no man any
causis iubet tacere discipulos: ut thing. For many reasons He commands
fallat principem mundi, ut declinet His disciples to be silent; to deceive the
iactantiam, doceat humilitatem. prince of this world, to reject boasting, to
Ergo Christus noluit gloriari; et tu, teach humility. Christ then would not
qui ignobilis natus es, gloriaris? boast, and cost you boast who are of
Simul ne rudes et imperfecti adhuc ignoble birth? Likewise He did it to
discipuli maximae praedicationis prevent rude and as yet imperfect
molibus opprimantur. Prohibentur disciples from being oppressed with the
ergo evangelizare eum Dei filium, wonder of this awful announcement.
ut evangelizarent postea They are then forbid to preach Him as
crucifixum. the Son of God, that they might
afterwards preach Him crucified.
Chrysostomus in Matthaeum: CHRYS. Timely also was our Lord’s

Opportune etiam dominus tunc command that no one should tell that He
vetuit nulli dicere quod ipse esset was Christ, in order that when offenses
Christus, quatenus sublatis de should be taken away and the sufferings
medio scandalis, et crucis of the cross completed, a proper opinion
consummato patibulo, habitualiter of Him might be firmly rooted in the
imprimeretur audientium menti minds of the hearers. For that which has
conveniens de eo opinio; nam once taken root and afterwards been
radicatum semel, et postmodum torn up, when fresh planted will scarcely
evulsum, vix unquam denuo ever be preserved. But that which when
insitum retinebitur; quod autem once planted continues undisturbed,
semel insitum perseverat grows up securely. For if Peter was
immobile, de facili concrescit. Nam offended merely by what he heard, what
si Petrus ex solo auditu would be the feelings of those many
scandalizatus est, quid quamplures who, after they had heard that He was
paterentur, cum audissent filium the Son of God, saw Him crucified, and
Dei esse, viderent autem spit upon?
crucifixum et consputum?
Cyrillus: Oportebat ergo discipulos CYRIL; It was the duty then of the
eum ubique terrarum praedicare disciples to preach Him throughout the
(hoc enim erat opus electorum ab world. For this was the work of those
eo ad apostolatus officium): sed, ut who were chosen by Him to the office of
sacra Scriptura testatur, tempus the Apostleship. But as holy Scripture
est unicuique rei. Decebat enim ut bears witness, There is a time for every
crux et resurrectio impleretur, et sic thing. For it was fitting that the cross and
sequeretur apostolorum resurrection should be accomplished, an
praedicatio; unde sequitur dicens, d then should follow the preaching of the
quia oportet filium hominis multa Apostles; as it is spoken, saying, The
pati, et reprobari a senioribus, et Son of man must needs suffer many
principibus sacerdotum et Scribis, things.
et occidi, et tertia die resurgere.
Ambrosius: Fortasse, quia sciebat AMBROSE; Perhaps because the Lord

dominus difficile passionis et knew that the disciples would believe
resurrectionis mysterium etiam even the difficult mystery of the Passion
discipulos credituros, ipse voluit and Resurrection, He wished to be
esse suae passionis et Himself the proclaimer of His own
resurrectionis assertor. Passion and Resurrection.
Lectio 5
23 ἔλεγεν δὲ πρὸς 23. And he said to them all,

πάντας, εἴ τις θέλει If any man will come after
me, let him deny himself,
ὀπίσω μου ἔρχεσθαι, and take up his cross daily,
ἀρνησάσθω ἑαυτὸν καὶ and follow me. 24. For
ἀράτω τὸν σταυρὸν whosoever will save his life
αὐτοῦ καθ' ἡμέραν, καὶ shall lose it but whosoever
will lose his life for my sake,
ἀκολουθείτω μοι. 24 ὃς
the same shall save it. 25.
γὰρ ἂν θέλῃ τὴν ψυχὴν For what is a man
αὐτοῦ σῶσαι, ἀπολέσει advantaged, if he gain the
αὐτήν: ὃς δ' ἂν whole world, and lose
ἀπολέσῃ τὴν ψυχὴν himself, or be cast away?
26. For whosoever shall be
αὐτοῦ ἕνεκεν ἐμοῦ, ashamed of me and of my
οὗτος σώσει αὐτήν. 25 words, of him shall the Son
τί γὰρ ὠφελεῖται of man be ashamed, when
ἄνθρωπος κερδήσας he shall come in his own
glory, and in his Father’s,
τὸν κόσμον ὅλον
and of the holy angels. 27.
ἑαυτὸν δὲ ἀπολέσας ἢ But I tell you of a truth,
ζημιωθείς; 26 ὃς γὰρ ἂν there be some standing
ἐπαισχυνθῇ με καὶ τοὺς here, which shall not taste
ἐμοὺς λόγους, τοῦτον ὁ of death, till they see the
kingdom of God.
υἱὸς τοῦ ἀνθρώπου
ἐπαισχυνθήσεται, ὅταν
ἔλθῃ ἐν τῇ δόξῃ αὐτοῦ
καὶ τοῦ πατρὸς καὶ τῶν
ἁγίων ἀγγέλων. 27
λέγω δὲ ὑμῖν ἀληθῶς,
εἰσίν τινες τῶν αὐτοῦ
ἑστηκότων οἳ οὐ μὴ
γεύσωνται θανάτου
ἕως ἂν ἴδωσιν τὴν
βασιλείαν τοῦ θεοῦ.
Cyrillus: Ducum magnanimi CYRIL; Great and noble leaders

strenuos in armis ad audaciam provoke the mighty in arms to deeds of
provocant, non solum eis honores velour, not only by promising them the
pollicendo victoriae, sed etiam honors of victory, but by declaring that
ipsum pati generosum esse suffering is in itself glorious. Such we
fatentes. Tale quid videmus docere see is the teaching of the Lord Jesus
dominum Iesum Christum. Christ. For He had foretold to His
Praedixerat enim apostolis quod disciples, that He must needs suffer the
oporteret eum perpeti Iudaeorum accusations of the Jews, be slain, and
calumnias, occidi, et tertia die rise again on the third day. Lest then
resurgere. Ne igitur putarent they should think that Christ indeed
Christum quidem passurum was to suffer persecution for the life of
persecutiones pro vita mundi, eis the world, but that they might lead a
vero licere laetam vitam ducere; soft life, He shows them that they must
ostendit quod necessario per aequa needs pass through similar struggles, if
certamina gradi decet cupientes they desired to obtain His glory. Hence
eius gloriam obtinere; unde dicitur it is said, And he said to all.
dicebat autem ad omnes.
Beda: Pulchre posuit ad omnes: BEDE; He rightly addressed Himself to

quia superiora, quae ad fidem all, since He treats of the higher things
dominicae nativitatis vel passionis (which relate to the belief in His birth
pertinent, cum solis discipulis and passion) apart with His disciples.
seorsum egit.
Chrysostomus in Matthaeum: CHRYS. Now the Savior of His great

Cum autem salvator sit pius et mercy and loving kindness will have no
benignus, nullum invitum aut one serve Him unwillingly and from
coactum habere vult famulum, sed constraint, but those only who come of
spontaneos, et gratias agentes ei their own accord, and are grateful for
pro famulatu; et ideo neminem being allowed to serve Him. And so not
cogendo, aut necessitatem by compelling men and putting a yoke
imponendo, sed persuadendo et upon them, but by persuasion and
benefaciendo, universos volentes kindness, He draws to Him every
attrahit, dicens si quis vult. where those who are willing, saying, If
any man will, &c.
Basilius: Vitam autem propriam in BASIL; But He has left His own life for
formam optimae conversationis an example of blameless conversation
tradidit volentibus ei obedire, cum to those who are willing to obey Him;
dicit post me venire; non as He says, Come after me, meaning
obsecutionem corporalem thereby not a following of His body, for
insinuans: esset enim in omnibus that would be impossible to all, since
impossibilis, domino iam in caelis our Lord is in heaven, but a due
existente: sed debitam imitation of His life according to their
conversationis pro posse capacities.
imitationem.
Beda: Nisi autem quis a semetipso BEDE; Now unless a man renounces
deficiat, ad eum qui supra ipsum est himself, he comes not near to Him,
non appropinquat; unde dicitur who is above him; it is said therefore,
abneget semetipsum. Let him deny himself.
Basilius: Abnegatio quidem sui BASIL; A denial of one’s self is indeed

ipsius est totalis praeteritorum a total forgetfulness of things past, and
oblivio, et recessus a propriis a forsaking of his own will ill anti
voluntatibus. affection.
Origenes: Abnegat etiam aliquis ORIGEN; A man also denies himself

seipsum, dum vitam prius in malitia when by a sufficient alteration of
consuetam alteratione debita manners or a good conversation he
commutat: puta qui dudum in changes a life of habitual wickedness.
lascivia vixerat, abnegat He who has long lived in
semetipsum lascivum, cum fit lasciviousness, abandons his lustful
castus; et similiter abstinentia self when he becomes chaste, and in
cuiuslibet criminis, suipsius like manner a forsaking of any crimes
abnegatio est. is a denial of one’s self.
Basilius: Appetitus autem mortis BASIL; Now a desire of suffering death

tolerandae pro Christo, et for Christ and a mortification of one’s
mortificatio membrorum, quae sunt members which are upon the earth,
super terram, et viriliter disponi ad end a manful resolution to undergo any
omne periculum sustinendum pro danger for Christ, and an indifference
Christo, et non affici quemquam ad towards the present life, this it is to
vitam praesentem, hoc est tollere take up one’s cross. Hence it is added,
crucem suam; unde subditur et tollat And let him take up his cross daily.
crucem suam quotidie.
Theophylactus: Crucem hic dicit THEOPHYL. By the cross, He speaks

mortem exprobrabilem, innuens of an ignominious death, meaning, that
quod si quis vult Christum sequi, if any one will follow Christ, he must
non debet effugere propter ipsum not for his own sake flee from even an
etiam exprobrabilem mortem. ignominious death.
Gregorius in Evang: Duobus etiam GREG. In two ways also is the cross
modis crux tollitur: dum aut per taken up, either when the body is
abstinentiam affligitur corpus, aut afflicted through abstinence, or the
per compassionem afficitur animus. mind touched by sympathy.
Graecus: Recte autem coniungit GREEK EX. He rightly joins these two,
haec duo: abneget semetipsum, et Let him deny himself, and let him take
tollat crucem suam. Sicut enim qui up his cross, for as he who is prepared
paratus est ascendere crucem, to ascend the cross conceives in his
sumit in mente sua mortis mind the intention of death, and so
intentionem, sicque vadit ut non goes on thinking to have no more part
aestimans amplius hanc vitam in this life, so he who is willing to follow
participare; ita qui sequi vult our Lord, ought first to deny himself,
dominum, primo debet abnegare and so take up his cross, that his will
seipsum, et sic tollere crucem, ut may be ready to endure every calamity.
eius voluntas sit prompta ad omnem
miseriam sustinendam.
Basilius: In hoc igitur consistit BASIL; Herein then stands a man’s

perfectio, ut impassibiliter se habeat perfection, that he should have his
secundum affectum etiam ad ipsum affections hardened, even towards life
vivere, et habeat in promptu mortis itself, and have ever about him the
responsum, ut nequaquam in seipso answer of death, that he should by no
confidat. Sumit autem exordium means trust in himself. But perfection
perfectio ab exteriorum alienatione, takes its beginning from the
puta possessionum, vel inanis relinquishment of things foreign to it;
gloriae, vel praecise affectionis suppose these to be possessions or
inutilium rerum. vain-glory, or affection for things that
profit not.
Beda: Praedictam igitur crucem et BEDE; We are bid then to take up the
quotidie tollere, et ea sumpta cross of which we have above spoken,
dominum sequi iubemur, qui crucem and having taken it, to follow our Lord
propriam baiulavit; unde sequitur et who bore His own cross. Hence it
sequatur me. follows, And let him follow me.
Origenes: Huius autem causam ORIGEN; He assigns the cause of this

assignat subdens qui enim voluerit when He adds, For whosoever will
animam suam salvam facere, save his life shall lose it; that is,
perdet illam; idest, qui vult whosoever will according to the
secundum vitam praesentem vivere, present life keep his own soul fixed on
et propriam animam in sensibilibus things of sense, the same shall lose it,
conservare, hic eam perdet, non never reaching to the bounds of
ducens eam ad terminos happiness. But on the other hand He
beatitudinis. E contrario autem adds, but whosoever shall lose his life
subdit nam qui perdiderit animam for my sake, shall save it. That is,
suam propter me, salvam faciet whosoever forsakes the things of
illam; idest, qui negligit sensibilia sense looking upon truth, and exposes
intuitu veritatis, exponens se morti, himself to death, as it were losing his
hic tamquam animam perdens pro life for Christ, shall the rather save it. If
Christo, eam potius salvabit. Itaque then it is a blessed thing to save our
si animam salvari beatum est, life, (with regard to that safety which is
relatum ad eam quae est in Deo in God,) there must be also a certain
salutem, debet esse et quaedam good surrender of life which is made by
bona perditio animae quae fit intuitu looking upon Christ. It seems also to
Christi. Videtur etiam mihi persimile me from resemblance to that denying
ei quod est abnegare seipsum, of one’s self which has been before
secundum praedicta, decere spoken of, that it becomes us to lose a
perdere quemlibet propriam animam certain sinful life of ours, to take up that
which is saved by virtue.
peccatricem, ut sumat eam quae
per virtutem salvatur.
Cyrillus: Quod autem CYRIL; But that incomparable exercise

incomparabiliter exercitium pacis of the passion of Christ, which
Christi superet delicias et pretiosa surpasses the delights and precious
mundi, insinuat subdens quid things of the world, is alluded to when
proficit homini si lucretur universum he adds, What is a man advantaged, if
mundum, seipsum autem perdat, et he gain the whole world and lose
detrimentum sui faciat? Quasi dicat: himself, or be a cast away? As if he
cum aliquis aspiciens praesentem says, When a man, through his looking
dulcedinem aut utilitatem, renuit after the present delights, gains
quidem pati, eligit autem splendide pleasure, and refuses indeed to suffer,
vivere, si sit opulentus, quod inde but chooses to live splendidly in his
sibi commodum erit cum perdiderit riches, what advantage will he get
animam? Transit enim huius mundi then, when he has lost his soul? For
figura, et amoena velut umbra the fashion of this world passes away,
discedunt: non enim proderunt and pleasant things depart as a
thesauri impietatis; eripit autem a shadow. For the treasures of
morte iustitia. ungodliness shall not profit, but
righteousness snatches a man from
death.
Gregorius in Evang: Quia ergo GREG. Since then the holy Church has
sancta Ecclesia habet aliud tempus one time of persecution, another time
persecutionis atque aliud pacis, of peace, our Lord has noticed both
dominus utraque tempora times in His command to us. For at the
designavit in praeceptis; nam time of persecution we must lay down
persecutionis tempore ponenda est our soul, that is our life, which He
anima; quod significavit dicens qui signified, saying, Whosoever shall lose
perdiderit animam; pacis autem his life. But in time of peace, those
tempore ea quae amplius dominari things which have the greatest power
possunt, frangenda sunt desideria to subdue us, our earthly desires, must
terrena; quod significavit dicens be vanquished; which He signified,
quid proficit homini? Plerumque saying, What does it profit a man, &c.
autem labentia cuncta despicimus; Now we commonly despise all fleeting
sed tamen adhuc humanae things, but still we are so checked by
verecundiae usu praepedimur, ut that feeling of shame so common to
rectitudinem quam servamus in man, that we are yet unable to express
mente, nondum exprimere in words the uprightness which we
valeamus in voce. Sed huic quidem preserve in our hearts. But to this
vulneri congruum dominus subiungit wound the Lord indeed subjoins a
medicamentum, dicens nam qui me suitable application, saying, For
erubuerit et meos sermones, hunc whoever shall be ashamed of me and
filius hominis erubescet. my words, of him shall the Son of man
be ashamed.
Theophylactus: Erubescit Christum THEOPHYL. He is ashamed of Christ

qui dicit: numquid credam crucifixo? who says, Am I to believe on Him that
Sed et sermones eius erubescit qui is crucified? He also is ashamed of His
Evangelii ruditatem contemnit. Quod words who despises the simplicity of
autem hunc dominus erubescet in the Gospel. But of him shall the Lord
regno suo, tale est sicut si aliquis be ashamed in His kingdom, in the
paterfamilias habens servum same manner as if a master of a
pravum, erubescat eum nominare. household should have a bad servant,
and be ashamed to have him.
Cyrillus: Incutit autem eis timorem, CYRIL; Now he strikes fear into their
dicens se caelitus descensurum, hearts, when He says that He will
non in pristina humilitate, et descend from heaven, not in His
mensura proportionabili nobis, sed former humility and condition
in gloria patris, ministrantibus proportioned to our capacities for
Angelis; sequitur enim cum venerit receiving Him, but in the glory of the
in maiestate sua et patris et Father, with the Angels ministering to
sanctorum Angelorum. Pessimum Him. For it follows, When he shall
igitur et damnosum notari inimicitia come in his own glory, and his
et operis inertia, quando tantus Father’s, and of the holy angels. Awful
iudex descenderit, agminibus then and fatal will it be, to he branded
circumstantibus Angelorum. Hinc as an enemy, and slothful in business,
autem percipias quod, carne when so great a Judge shall descend
sumpta et sanguine, filius non with the armies of Angels standing
minus est Deus, quod se pollicetur round Him. But from this you may
in maiestate Dei patris venturum, et perceive, that though He has taken to
quod ei tamquam iudici omnium Himself our flesh and blood, the Son is
ministrabunt Angeli qui factus est no less God, seeing that He promises
homo similis nobis. to come in the glory of God the Father,
and that Angels shall minister to Him
as the Judge of all, Who was made
man like to us.
Ambrosius: Semper autem AMBROSE; Now our Lord while He

dominus sicut erigit ad praemia ever raises us to look to the future
futura virtutum, atque utilem reward of virtue, and teaches us how
saecularium rerum docet esse good it is to despise worldly things, so
contemptum, ita etiam infirmitatem also He supports the weakness of the
mentis humanae praesentium human mind by a present recompense.
remuneratione sustentat. Arduum For it is a hard thing to take up the
quippe est crucem tollere, et cross, and expose your life to danger
animam periculis, morti corpus and your body to death; to give up
offerre; negare quod sis, cum velis what you are, when you wish to be
esse quod non sis; raroque quamvis what you are not; and even the loftiest
excelsa virtus futuris commutat virtue seldom exchanges things
praesentia. Ergo bonus magister, ne present for future. The good Master
quis desperatione frangatur aut then, lest any man should be broken
taedio, continuo se videndum down by despair or weariness,
fidelibus pollicetur, dicens dico straightway promises that He will be
autem vobis: vere sunt aliqui hic seen by the faithful, in these words, But
stantes qui non gustabunt mortem, I say to you, There are some standing
donec videant regnum Dei. here who shall not taste of death till
they see the kingdom of God.
Theophylactus: Idest gloriam in THEOPHYL. That is, the glory in which

qua iusti erunt. Hoc autem dixit de the righteous shall be. Now He said
transfiguratione quae forma erat this of His transfiguration, which was
futurae gloriae; ac si diceret: sunt the type of the glory to come; as if He
aliqui hic stantes, scilicet Petrus, said, There are some standing here,
Iacobus et Ioannes, qui non Peter, James, and John, who shall not
attingent mortem, donec in tempore reach death before they have seen at
transfigurationis videant in qua the time of My transfiguration what will
gloria erunt qui me confitentur. be the glory of those who confess Me.
Gregorius: Vel regnum Dei hoc GREG. Or, by the kingdom of God in
loco praesens Ecclesia vocatur: et this place, is meant the present
quidam ex discipulis usque adeo in Church; and some of His disciples
corpore victuri erant ut Ecclesiam were to live in the body up to that time,
Dei constructam conspicerent, et when they should behold the Church of
contra mundi huius gloriam God built and raised up against the
erectam. glory of the world.
Ambrosius: Itaque si nos volumus AMBROSE; If then we also wish not to

mortem non timere, stemus ubi fear death, let us stand where Christ is.
Christus est: soli enim non quaerunt For they only cannot taste death who
gustare mortem qui stare possunt are able to stand with Christ, wherein
cum Christo: in quo licet ex verbi we may consider from the nature of the
ipsius qualitate perpendere, nec very word, that they will not experience
tenuem quidem sensum mortis even the slightest perception of death,
habituros qui Christi videntur who are thought worthy to obtain union
meruisse consortia. Certe mors with Christ. At least let us suppose that
corporis libando gustetur, vita the death of the body is tasted by
animae possidendo teneatur: non touch, the life of the soul preserved by
enim hic mors corporis, sed animae possession; for here not the death of
denegatur. the body, but of the soul, is denied.
Lectio 6
28 ἐγένετο δὲ μετὰ 28. And it came to pass

τοὺς λόγους τούτους about eight days after these
sayings, he took Peter and
ὡσεὶ ἡμέραι ὀκτὼ John and James, and went
[καὶ] παραλαβὼν up into a mountain to pray.
πέτρον καὶ ἰωάννην 29. And as he prayed, the
fashion of his countenance
καὶ ἰάκωβον ἀνέβη εἰς was altered, and his raiment
τὸ ὄρος was white and glistering. 30.
And, behold, there talked with
προσεύξασθαι. 29 καὶ him two men, which were
ἐγένετο ἐν τῷ Moses and Elias: 31. Who
προσεύχεσθαι αὐτὸν appeared in glory, and spoke
τὸ εἶδος τοῦ of his decease which he
should accomplish at
προσώπου αὐτοῦ
Jerusalem.
ἕτερον καὶ ὁ
ἱματισμὸς αὐτοῦ
λευκὸς ἐξαστράπτων.
30 καὶ ἰδοὺ ἄνδρες δύο
συνελάλουν αὐτῷ,
οἵτινες ἦσαν μωϋσῆς
καὶ ἠλίας, 31 οἳ
ὀφθέντες ἐν δόξῃ
ἔλεγον τὴν ἔξοδον
αὐτοῦ ἣν ἤμελλεν
πληροῦν ἐν
ἰερουσαλήμ.
Eusebius: Cum dominus EUSEBIUS; Our Lord, when He made

discipulis suis secundae known to His disciples the great mystery
apparitionis suae promulgaverit of His second coming, that it might not
ingens mysterium, ne solis verbis seem that they were to believe in His
credere viderentur, procedit ad words only, proceeds to works,
opera, ostendens eis oculata fide manifesting to them, through the eyes of
imaginem regni sui; unde dicitur their faith, the image of His kingdom; as
factum est autem post haec verba it follows, And it came to pass about
fere dies octo, et assumpsit eight days after these sayings, he took
Petrum et Iacobum et Ioannem, et Peter and John and James, and went up
ascendit in montem ut oraret. into a mountain to pray.
Damascenus: Matthaeus quidem DAMASCENE; Matthew and Mark

et Marcus sexto die post factam indeed say that the transfiguration took
promissionem discipulis, Lucas place on the sixth day after the promise
autem post octavum dicit made to the disciples, but Luke on the
celebratum fuisse eighth. But there is no disagreement in
transfigurationem; nec est these testimonies, but they who make
dissonantia in dictis; sed qui sex the number six, taking off a day at each
numeraverunt, demptis extremis, end, that is, the first and the last, the day
primo dico et ultimo, quo pollicitus on which He makes the promise, and
est, et quo fecit, medios that on which He fulfilled it, have
computaverunt; at qui octo reckoned only the intervening ones, but
connumeravit, utrumque He who makes the number eight, has
praedictorum computavit. Sed cur counted in each of the two days above
non omnes, sed aliqui vocati sunt mentioned. But why were not all called,
ad hanc visionem? Unus quidem but only some, to behold the sight? T
erat qui solus indignus erat here was only one indeed who was
divinitatis visione, scilicet Iudas, unworthy to see the divinity, namely
secundum illud: tollatur impius, ne Judas, according to the word of Isaiah,
videat gloriam Dei. Si solus ergo Let the wicked be taken away, that he
esset omissus, tamquam invidus should not behold the glory of God. If
ad maiorem esset malitiam then he alone had been sent away, he
provocatus. Proinde proditori tollit might have, as it were from envy, been
proditionis occasionem, cum provoked to greater wickedness.
dimisit inferius reliquam Henceforward He takes away from the
apostolorum congeriem. traitor every pretext for his treachery,
Assumpsit autem tres, ut in seeing that He left below the rest of the
duobus vel tribus stet omne company of the Apostles. But He took
verbum. Petrum quidem with Him three, that in the mouths of two
assumpsit, volens testimonium or three witnesses every word should be
quod testatus fuerat, ei ostendere established. He took Peter, indeed,
per patris testimonium confirmari, because He wished to show him that the
et quasi praesidem futurum totius witness he had borne to Him was
Ecclesiae. Sed Iacobum confirmed by the witness of the Father,
assumpsit tamquam moriturum and that he was as it were to preside
pro Christo ante omnes discipulos. over the whole Church. He took with Him
Ioannem vero tamquam James, who was to be the first of all the
theologiae purissimum organum, disciples to die for Christ; but He took
ut visa gloria filii, quae non John as the clearest singer of the sacred
subiacet tempori, resonet illud: in doctrine, that having seen the glory of
principio erat verbum. the Son, which submits not to time, he
might sound forth, In the beginning was
the Word.
Ambrosius: Vel Petrus ascendit, AMBROSE; Or, Peter went up, who
qui claves regni caelorum accepit; received the keys of the kingdom of
Ioannes, cui committitur mater; heaven, John, to whom was committed
Iacobus qui primus solium our Lord’s mother; James, who first
sacerdotale conscendit. suffered martyrdom.
Theophylactus: Vel assumit hos THEOPHYL. Or, He takes these with

tamquam hanc rem celare Him as men who were able to conceal
potentes, et nulli alii revelare. this thing, and reveal it to no one else.
Ascendit autem in montem ut But going up into a mountain to pray, He
oraret, docens nos solitarios et teaches us to pray solitary, and going up,
ascendentes orare ad nihil into stooping to earthly things.
terrenorum declinantes.
Damascenus: Aliter tamen orant DAMASCENE; Servants however pray
servi, aliter orabat dominus: nam in one way; our Lord prayed in another.
servi orantis oratio est per For the prayer of the servant is offered
intellectus ascensum ad Deum; up by the lifting up of the mind to God,
sed sacer intellectus Christi, qui but the holy mind of Christ, (who was
secundum hypostasim Deo unitus hypostatically united to God,) prayed,
erat, manuducens nos ad that He might lead us by the hand to the
ascensum, quo per orationem ad ascent, whereby we mount up in prayer
Deum ascenditur, et docens quod to God, and teach us that He is not
adversarius Dei non est, sed opposed to God, but reverences the
tamquam principium veneratur Father as His beginning, nay, even
genitorem, quin etiam alliciens tempting the tyrant, who sought from
tyrannum explorantem si Deus Him whether He were God, (which the
esset, quod miraculorum virtus power of His miracles declared) He
praedicabat, quasi sub quadam concealed as it were under the bait a
esca hamum contegeret, ut qui hook; that he who had deceived man
spe deificationis hamaverat with the hope of divinity might fitly
hominem, corporis amictu himself be caught with the clothing of
decenter hamaretur; unde sequitur humanity. Prayer is the revelation of
et facta est, dum oraret, species Divine glory; as it follows, And as he
vultus eius altera. prayed, the fashion of his countenance
was altered.
Cyrillus: Non tamquam corpore CYRIL; Not as though His body changed
humanam formam mutante, sed its human form, but a certain glistening
quadam splendida gloria glory overspread it.
superveniente.
Damascenus: Videns autem DAMASCENE; Now the devil, seeing

Diabolus orationibus refulgentem, His face shining in prayer, recollected
recordatus est Moysi, cuius Moses, whose face was glorified. But
glorificata est facies. Sed Moyses Moses indeed was arrayed with a glory,
quidem glorificatur extrinsecus which came from without; our Lord, with
adveniente gloria, dominus autem that which proceeded from the inherent
ex innato gloriae divinae fulgore: brightness of Divine glory. For since in
cum enim secundum hypostasis the hypostatical union there is one and
unionem, una et eadem sit gloria the same glory of the Word and the
verbi et carnis, transfiguratur, non flesh, He is transfigured not as receiving
quasi accipiens quod non erat, what He was not, but manifesting to His
sed quod erat manifestans disciples what He was. Hence, according
discipulis: unde secundum to Matthew, it is said, that He was
Matthaeum dicitur, quod transfigured before them, and that His
transfiguratus est coram eis, et face shone as the sun; for what the sun
quod facies eius refulsit ut sol: is in things of sense, God is in spiritual
quod enim est in sensibilibus sol, things. And as the sun, which is the
hoc in intelligibilibus Deus: et sicut fountain of light, cannot be easily seen,
sol, qui est lucis fons, de facili but its light is perceived from that which
videri non potest, lux autem eius reaches the earth; so the countenance of
ex eo quod ad terram pervenit Christ shines more intensely, like the
aspicitur, sic facies Christi sun, but His raiment is white as snow; as
intensius refulget ut sol, it follows, And his raiment was white and
vestimenta autem eius dealbantur glistening; that is, lighted up by its
ut nix; unde sequitur et vestitus participation of the divine light. And a
eius albus refulgens; illustratus little afterwards, But while these things
scilicet per divinae lucis were so, that it might be shown there
participationem. His autem ita se was but one Lord of the new and old
habentibus, ut unus ostenderetur covenant, and the mouths of heretics
dominus novi et veteris testamenti, might be shut, and men might believe in
et haereticorum ora obturentur, et the resurrection, and He also, who was
fides fiat resurrectionis, necnon transfigured, be believed to be the Lord
qui transfigurabatur vivorum et of the living and the dead, Moses and
mortuorum dominus crederetur; Elias, as servants, stand by their Lord in
Moyses et Elias tamquam famuli His glory; hence it follows, And behold
assistunt domino in gloria; unde there talked with him two men. For it
sequitur ecce duo viri loquebantur became men, seeing the glory and
cum illo; erant autem Moyses et confidence of their fellow servants, to
Elias visi in maiestate. Oportebat admire indeed the merciful
enim ut videntes conservorum condescension of the Lord, but to
gloriam et fiduciam, mirarentur emulate those who had labored before
quidem pium dominicum them, and looking to the pleasantness of
descensum, zelarent vero eos qui future blessings, to be the more
prius laboraverant, visuri strengthened for conflicts. For he who
amoenitatem futurorum bonorum, has known the reward of his labors, will
et magis fortificarentur in the more easily endure them.
laboribus: nam qui laborum noverit
emolumenta, labores facilius
tolerabit.
Chrysostomus in Matthaeum: CHRYS. Or else this took place because

Aliter quoque, quoniam vulgus the multitude said He was Elias or
asserebat eum esse Eliam vel Jeremias, to show the distinction
Ieremiam, ut discerneretur inter between our Lord and His servants. And
dominum et famulos, et ut pateat to make it plain that He was not an
eum non esse adversarium Dei, et enemy of God, and transgressor of the
legis transgressorem, eos sibi law, He showed these two standing by
assistentes monstravit: non enim Him; (for else, Moses the lawgiver, and
legislator Moyses, et qui pro gloria Elias who was zealous for the glory of
divina zelatus est Elias astitissent God, had not stood by Him,) but also to
ei: sed et propter virtutes virorum give testimony to the virtues of the men.
demonstrandas; nam uterque pro For each had ofttimes exposed Himself
mandatis divinis quampluries se to death in keeping the divine
morti exposuerat. Volebat etiam commands. He wishes also His disciples
discipulos eos imitari in regimine to imitate them in the government of the
populi, ut fierent mites sicut people, that they might be indeed meek
Moyses, et zelantes sicut Elias. like Moses, and zealous like Elias. He
Inducit etiam eos, ut ostendat introduces them also to set forth the
crucis gloriam, ad consolandum glory of His cross, to console Peter and
Petrum et alios passionem the others who feared His Passion.
timentes; unde sequitur et Hence it follows, And spoke of his
dicebant excessum eius quem decease, which he should accomplish at
completurus erat in Ierusalem. Jerusalem.
Cyrillus: Videlicet mysterium CYRIL; The mystery, namely, of His

dispensationis in carne, necnon Incarnation, also the life-giving Passion
salutiferam passionem completam accomplished on the sacred cross.
in venerabili cruce.
Ambrosius: Mystice autem post AMBROSE; Now in a mystical manner,

verba praedicta, transfiguratio after the words above said, is exhibited
Christi ostenditur; quoniam is qui the transfiguration of Christ, since he
verba Christi audit et credit, who hears the words of Christ, and
resurrectionis gloriam videbit: believes, shall see the glory of His
octava enim die facta est resurrection. For, on the eighth day the
resurrectio: unde et plerique resurrection took place. Hence also
Psalmi pro octava scribuntur; aut several Psalms are written, ‘for the
forte ut ostenderet nobis quod eighth,’ or perhaps it was that He might
dixerat, quod is qui propter Dei make manifest what He had said, that he
verbum perdiderit animam suam, who for the word of God shall lose his
salvam faciet eam, quoniam own life, shall save it, seeing that He will
promissa sua in resurrectione make good His promises at the
restituet. resurrection.
Beda: Nam sicut post septimam BEDE; For as He rose from the dead
sabbati, qua in sepulchro after the seventh day of the Sabbath,
quieverat, a mortuis resurrexit, et during which He lay in the tomb, we also
nos post sex saeculi aetates, et after the six ages of this world, and the
septimam quietis animarum, quae seventh of the rest of souls, which
interim in alia vita geritur, quasi meanwhile is passed in another life, shall
octava aetate resurgemus. rise again as it were in the eighth age.
Ambrosius: Sed Matthaeus et AMBROSE; But Matthew and Mark have

Marcus post dies sex assumptos related that He took them with Him after
hos esse commemorarunt: de quo six days, of which we may say after 6000
possemus dicere, quod post sex years, (for a thousand years in the Lord’s
millia annorum, mille enim anni in sight are as one day;) but more than
conspectu Dei tamquam dies una. 6000 years are reckoned. We had rather
Sed plures quam sex millia then take the six days symbolically, that
computantur anni; et maluimus in six days the works of the world were
sex dies per symbolum intelligere, completed, that by the time we may
quod sex diebus mundi opera sunt understand the works, by the works the
creata, ut per tempus opera, et per world. And so the times of the world
opera mundum intelligamus. Et being finished, the resurrection to come
ideo mundi temporibus impletis, is declared; or because, He who has
resurrectio futura monstratur, aut ascended above the world, and has
quia is qui supra mundum passed beyond the moments of this life,
ascenderit, et huius saeculi is waiting, seated as it were on a high
momenta transcenderit, velut in place, for the everlasting fruit of the
sublimi locatus, futurae resurrection.
resurrectionis fructus expectabit in
aeternum.
Beda: Unde in montem oraturus et BEDE; Hence He ascends the mountain

transfigurandus ascendit, ut to pray and be transfigured, to show that
ostendat eos qui fructum those who expect the fruit of the
resurrectionis expectant, et regem resurrection, and desire to see the King
in decore suo videre desiderant, in His glory, ought to have the dwelling
mente in excelsis habitare, et place of their hearts on high, and be ever
continuis precibus debere on their knees in prayer.
incumbere.
Ambrosius: Putarem in tribus qui AMBROSE; I should think that in the

ducuntur ad montem, mystice three who are taken up into the
genus humanum comprehensum, mountain, was contained in a mystery
quia ex tribus filiis Noe genus the human race, because from the three
omne defluxit humanum, nisi sons of Noah sprung the whole race of
electos cernerem. Tres igitur man; I did not perceive that they were
eliguntur qui ascendunt in chosen out. Three then are chosen to
montem; quia nemo potest ascend the mountain, because none can
resurrectionis videre gloriam, nisi see the glory of the resurrection, but they
qui mysterium Trinitatis incorrupta who have preserved the mystery of the
fidei sinceritate servaverit. Trinity with inviolable purity of faith.
Beda: Transfiguratus autem BEDE; Now the transfigured Savior

salvator gloriam futurae vel suae shows the glory of His own coming, or
vel nostrae resurrectionis ostendit; our resurrection; who as He then
qui qualis tunc apostolis apparuit, appeared to His Apostles shall in like
post iudicium cunctis apparebit manner appear to all the elect. But the
electis. Vestitus autem talis domini raiment of the Lord is taken for the band
sanctorum illius chorus accipitur: of His Saints, which in truth when our
qui videlicet domino in terris Lord was upon earth seemed to be
consistente despectus videbatur; despised, but when He sought the
sed illo montem petente, novo mount, shines with a new whiteness; for
candore refulget: quia nunc filii Dei now are we the sons of God; and it does
sumus, et nondum apparuit quid not yet appear what we shall be. But we
erimus; scimus autem quoniam, know that, when he shall appear, we
cum apparuerit, similes ei erimus. shall be like him.
Ambrosius: Vel aliter. Pro tua AMBROSE; Or else, according to your

possibilitate tibi verbum aut capacity is the word either lessened or
minuitur aut crescit; ac nisi altioris increased to you, and unless you ascend
prudentiae cacumen ascendas, the summit of a higher wisdom, you
non tibi apparet quanta sit gloria in behold not what glory there is in the
Dei verbo. Vestimenta autem verbi word of God. Now the garments of the
sunt sermones Scripturarum, et Word, are the discourses of the
quaedam intellectus indumenta Scriptures, and certain clothings of the
divini. Et sicut vestitus albus Divine mind; and as His raiment shone
refulsit, ita in oculis tuae mentis white, so in the eyes of your
divinarum lectionum sensus understanding, the sense of the divine
albescit. Inde apparet Moyses et words becomes clear. Hence after
Elias, hoc est lex et propheta in Moses, Elias; that is, the Law and the
verbo; neque enim lex potest esse Prophets in the Word. For neither can
sine verbo, nec propheta nisi qui the Law exist without the Word, nor the
de Dei filio prophetavit. Prophet, unless he prophesied of the
Son of God.
Lectio 7
32 ὁ δὲ πέτρος καὶ οἱ σὺν 32. But Peter and they

αὐτῷ ἦσαν βεβαρημένοι that were with him were
heavy with sleep: and
ὕπνῳ: διαγρηγορήσαντες when they were awake,
δὲ εἶδον τὴν δόξαν αὐτοῦ they saw his glory, and
καὶ τοὺς δύο ἄνδρας τοὺς the two men that stood
συνεστῶτας αὐτῷ. 33 καὶ with him. 33. And it came
to pass, as they departed
ἐγένετο ἐν τῷ
from him, Peter said to
διαχωρίζεσθαι αὐτοὺς ἀπ' Jesus, Master, it is good
αὐτοῦ εἶπεν ὁ πέτρος for us to be here: and let
πρὸς τὸν Ἰησοῦν, us make three
ἐπιστάτα, καλόν ἐστιν tabernacles; one for you,
and one for Moses, and
ἡμᾶς ὧδε εἶναι, καὶ one for Elias: not
ποιήσωμεν σκηνὰς τρεῖς, knowing what he said.
μίαν σοὶ καὶ μίαν μωϋσεῖ 34. While he thus spoke,
καὶ μίαν ἠλίᾳ, μὴ εἰδὼς ὃ there came a cloud, and
overshadowed them: and
λέγει. 34 ταῦτα δὲ αὐτοῦ
they feared as they
λέγοντος ἐγένετο νεφέλη entered into the cloud.
καὶ ἐπεσκίαζεν αὐτούς: 35. And there came a
ἐφοβήθησαν δὲ ἐν τῷ voice out of the cloud,
εἰσελθεῖν αὐτοὺς εἰς τὴν saying This is my
beloved Son: hear him.
νεφέλην. 35 καὶ φωνὴ 36. And when the voice
ἐγένετο ἐκ τῆς νεφέλης was past, Jesus was
λέγουσα, οὗτός ἐστιν ὁ found alone. And they
υἱός μου ὁ ἐκλελεγμένος, kept it close, and told no
man in those days any of
αὐτοῦ ἀκούετε. 36 καὶ ἐν
τῷ γενέσθαι τὴν φωνὴν those things which they
εὑρέθη Ἰησοῦς μόνος. καὶ had seen.
αὐτοὶ ἐσίγησαν καὶ οὐδενὶ
ἀπήγγειλαν ἐν ἐκείναις
ταῖς ἡμέραις οὐδὲν ὧν
ἑώρακαν.
Theophylactus: Christo vacante THEOPHYL. While Christ is

orationi, Petrus somno deprimitur: engaged in prayer, Peter is heavy
infirmus enim erat, et quod humanum with sleep, for he was weak, and did
erat implevit; unde dicitur Petrus vero, what was natural to man; as it is
et qui cum illo erant, gravati erant said, But Peter and they that were
somno. Excitati autem gloriam eius with him were heavy with sleep. But
cernunt, et duos viros cum eo; unde when they awake, they behold His
sequitur et evigilantes viderunt glory, and the two men with Him; as
maiestatem eius, et duos viros qui it follows, And when they were
stabant cum illo. awake, they saw his glory, and the
two men that stood with him.
Chrysostomus in Matthaeum: Vel CHRYS. Or, by the word sleep, he

somnum vocat ingestum eis nimium means that strange maze that fell
stuporem ex illa visione: neque enim upon them by reason of the vision.
nocturnum tempus erat, sed lucis For it was not night time, but the
excellentia gravabat oculorum exceeding brightness of the light
debilitatem. weighed down their weak eyes.
Ambrosius: Premit enim AMBROSE; For the

incomprehensibilis splendor divinitatis, incomprehensible brightness of the
nostri corporis sensus: nam si solis Divine nature oppresses our bodily
radium e regione oculorum senses. For if the sight of the body is
contuentium corporea nequit acies unable to contain the sun’s ray when
continere, quomodo Dei gloriam opposite to the eyes which behold it,
humanorum ferret corruptela how can the corruption of our fleshly
membrorum? Et fortasse ideo gravati members endure the glory of God?
somno erant, ut resurrectionis viderent And perhaps they were oppressed
speciem post quietem. Itaque with sleep, that after their rest they
vigilantes viderunt maiestatem eius: might behold the sight of the
nemo enim nisi vigilans gloriam videt resurrection. Therefore when they
Christi. Delectatus est Petrus: et quem were awake they saw His glory. For
saeculi huius illecebrosa non no one, except he is watching, sees
caperent, gloria resurrectionis illexit; the glory of Christ. Peter was
unde sequitur et factum est cum delighted, and as the allurements of
discederent ab illo, ait Petrus ad this world enticed him not, was
Iesum: praeceptor, bonum est nos hic carried away by the glory of the
esse. resurrection. Hence it follows, And it
came to pass as they departed, &c.
Cyrillus: Aestimabat forsan divus CYRIL; For perhaps holy Peter

Petrus imminere tempus regni Dei; et imagined that the kingdom of heaven
ideo approbat montis incolatum. was at hand, and therefore it
seemed good to him to abide on the
mount.
Damascenus: Non est autem bonum, DAMAS. It were not good for you,
Petre, tibi quod Christus ibi moretur: Peter, that Christ should abide there,
quoniam si mansisset, nequaquam tibi for if He had remained, the promise
facta promissio consequeretur made to you would never receive its
effectum: neque enim claves accomplishment. For neither would
obtinuisses regni, nec mors tyranni you have obtained the keys of the
abolita esset. Non quaeras ante kingdom, nor the tyranny of death
tempus felicia, ut Adam deificationem. been abolished. Seek not bliss
Erit quando hunc aspectum before its time, as Adam did to be
indesinenter percipias, et cohabitabis made a God. The time shall come
illi qui lux est et vita. when you shall enjoy the sight
without ceasing, and dwell together
with Him who is light and life.
Ambrosius: Petrus autem non solum AMBROSE; But Peter distinguished

affectu, sed etiam factorum devotione not only by earnest feeling, but also
praestantior, ad aedificanda by devout deeds, wishing like a
tabernacula tria impiger operarius, zealous workman to build three
communis obsequii ministerium tabernacles, offers the service of
pollicetur; sequitur enim et faciamus their united labor; for it follows, let us
tria tabernacula: unum tibi, et unum make three tabernacles, one for you,
Moysi, et unum Eliae. &c.
Damascenus: Non autem te dominus DAMAS. But the Lord ordained you
tabernaculorum, sed universalis not the builder of tabernacles, but of
Ecclesiae constructorem constituit: the universal Church. Your words
verba tua tui discipuli, oves tuae, have been brought to pass by your
mandaverunt effectui, Christo disciples, by your sheep, in building
tabernaculum construentes, necnon et a tabernacle, not only for Christ, but
servis eius. Hoc autem non ex also for His servants. But Peter said
intentione Petrus proferebat, sed not this deliberately, but through the
inspiratione spiritus revelantis futura; inspiration of the Spirit revealing
unde sequitur nesciens quid diceret. things to come, as it follows, not
knowing what he said.
Cyrillus: Nesciebat etiam quid diceret: CYRIL; He knew not what he said,
neque enim aderat tempus finis for neither was the time come for the
saeculi, nec participandae a sanctis end of the world, or for the Saints’
promissae spei: et cum iam sumeret enjoyment of their promised hope.
exordium dispensatio, quo pacto And when the dispensation was now
Christum oportebat desistere a mundi commencing, how was it fitting that
dilectione, volentem pati pro eo? Christ should abandon His love of
the world, Who was willing to suffer
for it?
Damascenus: Decebat etiam non DAMAS. It behoved Him also not to

solum perstringere fructum confine the fruit of His incarnation to
incarnationis ad opus existentium in the service of those only who were
monte, sed diffundi ad omnes on the mount, but to extend it to all
credentes quod per crucem et believers, which was to be
passionem erat consummandum. accomplished by His cross and
passion.
Titus: Ignorabat etiam Petrus quod TITUS BOST. Peter also was
dixerat, quia non oportebat tribus tria ignorant what he said, seeing that it
tabernacula facere: non enim was not proper to make three
connumerantur domino famuli, nec tabernacles for the three. For the
comparantur creaturae creatori. servants are not received with their
Lord, the creature is not placed
beside the Creator.
Ambrosius: Neque capit humana AMBROSE; Nor does the condition

conditio in hoc corruptibili corpore of man in this corruptible body allow
facere tabernaculum Deo, sive in of making a tabernacle to God,
animo, sive in corpore, sive in quolibet whether in the soul or in the body, or
alio loco. Et quamvis nesciret quid in any other place; and although he
diceret, tamen pollicebatur officium; knew not what he said, yet a service
cui non inconsulta petulantia, sed was offered which not by any
praematura devotio fructus pietatis deliberate forwardness, but its
accumulat: nam quod ignorabat, premature devotion, receives in
conditionis fuit; quod promittebat, abundance the fruits of piety. For his
devotionis. ignorance was part of his condition,
his offer of devotion.
Chrysostomus in Matthaeum: Vel CHRYS. Or else Peter heard that it

aliter. Audiebat quod oportebat ipsum was necessary Christ must die, and
mori, et tertia die resurgere; videbat on the third day rise again, but he
autem multam distantiam et saw around him a very remote and
solitudinem; unde consideravit quod solitary place; he supposed therefore
plurimam haberet locus tutelam; ob that the place had some great
hoc dixit bonum est hic esse. Aderat protection. For this reason he said, It
quoque Moyses, qui nubem intravit, et is good for us to be here. Moses a
Elias, qui in monte ignem deduxit. too was present, who entered into
Igitur Evangelista confusionem mentis the cloud. Elias, who on the mount
eius ex qua hoc proferebat, brought down fire from heaven. The
ostendens, dixit nesciens quid diceret. Evangelist then, to indicate the
confusion of mind in which he utters
this, added, Not knowing what he
said.
Augustinus de Cons. Evang: Quod AUG. Now in what Luke here says of
autem hic Lucas dixit de Moyse et Elia Moses and Elias, And it came to
et factum est dum discederent ab illo, pass as they departed from him,
ait Petrus ad Iesum: praeceptor, Peter said to Jesus, Master, it is
bonum est nos hic esse, non debet good for us to be here, he must not
putari contrarium ei quod Matthaeus et be thought contrary to Matthew and
Marcus ita coniunxerunt, Petrum haec Mark, who have so connected
suggessisse, quasi adhuc Moyses et Peter’s suggestion of this, as if
Elias cum domino loquerentur; non Moses and Elias were still speaking
enim expresserunt tunc, sed tacuerunt with our Lord. For they did not
potius quod iste addidit, illis expressly state that Peter said it
descendentibus, hoc Petrum domino then, but rather were silent about
suggessisse. what Luke added, that as they
departed, Peter suggested this to
our Lord.
Theophylactus: Petro autem dicente THEOPHYL. But while Peter spoke,

faciamus tria tabernacula, dominus our Lord builds a tabernacle not
tabernaculum non manufactum made with hands, and enters into it
fabricat, et in eum ingreditur cum with the Prophets. Hence it is added,
prophetis; unde subditur haec autem While he thus spoke there came a
illo loquente, facta est nubes, et cloud and overshadowed them, to
obumbravit eos: ut ostenderet quod show that He was not inferior to the
non minor est patre: sicut enim in Father. For as in the Old Testament
veteri testamento in nube habitare it was said, the Lord dwelt in the
dominus dicebatur, sic et nunc nubes cloud, so now also a cloud received
suscepit dominum, non caliginosa, sed our Lord, not a dark cloud, but bright
lucida. and shining.
Basilius: Nam obscuritas legis BASIL; For the obscurity of the Law
transierat: sicut enim fumus ab igne, had passed away; for as smoke is
sic nubes a luce causata est. Verum, caused by the fire, so the cloud by
quia nebula signum tranquillitatis est, light; but because a cloud is the sign
quies futurae mansionis ostenditur per of calmness, the rest of the future
nubis operimentum. state is signified by the covering of a
cloud.
Ambrosius: Divini enim spiritus est AMBROSE; For it is the

obumbratio ista, quae non caligat overshadowing of the divine Spirit
affectibus hominum, sed revelat which does not darken, but reveals
occulta. secret things to the hearts of men.
Origenes in Matthaeum: Hanc autem ORIGEN; Now His disciples being
gloriam discipuli sufferre nequeuntes, unable to bear this, fell down,
procubuerunt humiliati sub potenti humbled under the mighty hand of
dextera Dei, nimium timentes, cum God, greatly tom afraid since they
scirent quod dictum fuit Moysi: non knew what was said to Moses, No
videbit homo faciem meam, et vivet; man shall see my face, and live.
unde sequitur et timuerunt intrantibus Hence it follows, And they feared as
illis in nubem. they entered into the cloud.
Ambrosius: Cognosce autem nubem AMBROSE; Now observe, that the

istam non coacti aeris caligine piceam, cloud was not black from the
et quae caelum tenebrarum horrore darkness of condensed air, and such
subtexat, sed lucidam nubem, quae as to overcast the sky with a horrible
nos non pluvialibus aquis immadidet, gloom, but a shining cloud, from
sed qua mentes hominum in voce Dei which we were not moistened with
omnipotentis emissa fidei ros rigavit; rain, but as the voice of Almighty
sequitur enim et vox facta est de nube, God came forth the dew of faith was
dicens: hic est filius meus dilectus. shed upon the hearts of men. For it
Non Elias filius, non Moyses filius; sed follows, And there came a voice out
hic est filius, quem solum videtis. of the cloud, saying, This is my
beloved Son: hear you him. Elias
was not His Son. Moses was not.
But this is the Son whom you see
alone.
Cyrillus: Qualiter ergo oportebat eum CYRIL; How then should men
qui revera filius est, factum vel suppose Him who is really the Son
creatum existimare, Deo patre to be made or created, when God
desuper intonante hic est filius meus? the Father thundered c. from above,
Quasi dicat: non unus ex filiis, sed qui This is my beloved Son! as if He
vere et naturaliter est filius; ad cuius said, Not one of My sons, but He
exemplar alii sunt adoptivi. Illi ergo who is truly and by nature My Son,
iussit obedire, cum subdit ipsum according to whose example the
audite; et magis quam Moysen et others are adopted. He ordered
Eliam, quia Christus est finis legis et them then to obey Him, when He
prophetarum; unde signanter added, Hear you him. And to obey
Evangelista subdit et dum fieret vox, Him more than Moses and Elias, for
inventus est Iesus solus. Christ is the end of the Law and the
Prophets. Hence the Evangelist
adds significantly, And when the
voice was past, Jesus was found
alone.
Theophylactus: Ne scilicet putaret THEOPHYL. Lest in truth any one

aliquis hoc dictum hic est filius meus should suppose that these words,
dilectus, de Moyse vel Elia fuisse This is my beloved Son, were
prolatum. uttered about Moses or Elias.
Ambrosius: Recesserunt ergo illi ubi AMBROSE; They then departed,
coeperat dominus designari. Tres when our Lord’s manifestation had
etiam in principio videntur, unus in begun. There are three seen at the
fine: perfecta enim fine unum sunt. beginning, one at the end; for faith
Ergo et illi quasi recipiuntur in Christi being made perfect, they are one.
corpus, quia et nos unum erimus in Therefore are they also received into
Christo Iesu; aut fortasse quia lex et the body of Christ, because we also
prophetae ex verbo. shall be one in Christ Jesus; or
perhaps, because the Law and the
Prophets came out from the Word.
Theophylactus: Quae autem ex THEOPHYL. Now those things

verbo coeperunt, in verbo desinunt: which began from the Word, end in
per hoc enim innuit quod usque ad the Word. For by this he implies that
tempus aliquod lex et prophetae up to a certain time the Law and the
apparerent, sicut hic Moyses et Elias; Prophets appear, as here Moses and
postmodum autem solus Iesus, illis Elias; but afterwards, at their
recedentibus: nam nunc Evangelium departure, Jesus is alone. For now
manet transactis legalibus. abides the Gospel, legal things
having passed away.
Beda: Et nota, sicut domino in Iordane BEDE; And mark, that as when our
baptizato, sic etiam in monte clarificato Lord was baptized in Jordan, so also
totius Trinitatis mysterium declarari; when He was glorified on the Mount,
quia gloriam illius, quam in Baptismate the mystery of the whole Trinity is
confitemur, in resurrectione videbimus. declared, for His glory which we
Nec frustra spiritus sanctus hic in confess at baptism, we shall see at
lucida nube, illic apparet in columba: the resurrection. Nor in vain does the
quia qui nunc simplici corde fidem Holy Spirit appear here in the cloud,
quam percepit servat, tunc luce there in the form of a dove, seeing
apertae visionis quae crediderat that he who now preserves with a
contemplabitur. simple heart the faith which he
receives, shall then in the light of
open vision look upon those things
which he believed.
Origenes: Non vult autem Iesus dici ORIGEN; Now Jesus wishes not
quae ipsius spectant ad gloriam ante those things which relate to His glory
suam passionem; unde sequitur et ipsi to be spoken of before His passion.
tacuerunt, et nemini dixerunt in illis Hence it follows, And they kept it
diebus quicquam ex his quae viderant: close. For men would have been
offensi enim fuissent, et praecipue offended, especially the multitude, if
vulgus, si vidisset crucifigi eum qui sic they saw Him crucified Who had
fuerat glorificatus. been so glorified.
Damascenus: Hoc etiam praecepit DAMAS. This also our Lord

dominus, sciens discipulos commands, since He knew His
imperfectos, qui nondum sortiti erant disciples to be imperfect, seeing that
plenam spiritus participationem; ne they had not yet received the full
corda aliorum qui non viderant, measure of the Spirit, lest the hearts
subverterentur tristitia: et ne proditor of others who had not seen should
incitaretur ad invidiae rabiem. be prostrated by sorrow, and lest the
traitor should be stirred up to a
frantic hatred.
Lectio 8
37 ἐγένετο δὲ τῇ ἑξῆς 37. And it came to pass, that

ἡμέρᾳ κατελθόντων on the next day, when they
were come down from the hill,
αὐτῶν ἀπὸ τοῦ ὄρους much people met him. 38.
συνήντησεν αὐτῷ And, behold, a man of the
ὄχλος πολύς. 38 καὶ company cried out, saying,
ἰδοὺ ἀνὴρ ἀπὸ τοῦ Master, I beseech you, look
upon my son: for he is my
ὄχλου ἐβόησεν
only child. 39. And, lo, a spirit
λέγων, διδάσκαλε, takes him, and he suddenly
δέομαί σου ἐπιβλέψαι cries out; and it tears him that
ἐπὶ τὸν υἱόν μου, ὅτι he foams again, and bruising
μονογενής μοί ἐστιν, him hardly departs from him.
40. And I besought your
39 καὶ ἰδοὺ πνεῦμα disciples to cast him out; and
λαμβάνει αὐτόν, καὶ they could not. 41. And Jesus
ἐξαίφνης κράζει, καὶ answering said, O faithless
σπαράσσει αὐτὸν and perverse generation, how
long shall I be with you, and
μετὰ ἀφροῦ καὶ μόγις
suffer you? Bring your son
ἀποχωρεῖ ἀπ' αὐτοῦ hither. 42. And as he was yet
συντρῖβον αὐτόν: 40 a coming, the devil threw him
καὶ ἐδεήθην τῶν down, and tore him. And
μαθητῶν σου ἵνα Jesus rebuked the unclean
spirit, and healed the child,
ἐκβάλωσιν αὐτό, καὶ and delivered him again to his
οὐκ ἠδυνήθησαν. 41 father. 43a. And they were all
ἀποκριθεὶς δὲ ὁ amazed at the mighty power
Ἰησοῦς εἶπεν, ὦ of God.
γενεὰ ἄπιστος καὶ
διεστραμμένη, ἕως
πότε ἔσομαι πρὸς
ὑμᾶς καὶ ἀνέξομαι
ὑμῶν; προσάγαγε
ὧδε τὸν υἱόν σου. 42
ἔτι δὲ προσερχομένου
αὐτοῦ ἔρρηξεν αὐτὸν
τὸ δαιμόνιον καὶ
συνεσπάραξεν:
ἐπετίμησεν δὲ ὁ
Ἰησοῦς τῷ πνεύματι
τῷ ἀκαθάρτῳ, καὶ
ἰάσατο τὸν παῖδα καὶ
ἀπέδωκεν αὐτὸν τῷ
πατρὶ αὐτοῦ. 43a
ἐξεπλήσσοντο δὲ
πάντες ἐπὶ τῇ
μεγαλειότητι τοῦ
θεοῦ.
Beda: Loca rebus congruunt. In BEDE; Certain places accord with certain
monte dominus orat, events. On the Mount our Lord prays, is
transformatur, discipulis arcana transfigured, reveals the secrets of His
suae maiestatis aperuit; in glory to His disciples; as He descends to
inferiora descendens, turbae the lower parts, He is received by a large
occursu excipitur; unde dicitur concourse. As it is said, And it came to
factum est autem in sequenti die, pass, that on the next day, when he was
descendentibus illis de monte, come down from the hill, much people
occurrit illis turba multa. Sursum met him. Above He makes known the
patris vocem pandit, deorsum voice of the Father, below He expels the
spiritus malos expellit; unde evil spirits. Hence it follows, And, behold,
sequitur et ecce vir de turba a man of the company cried out, saying,
exclamavit dicens: magister, Master, I beseech you look upon my son.
obsecro te, respice in filium
meum.
Titus: Videtur mihi sapiens TITUS BOST. It seems indeed to me that

quidem hic esse; non enim dixit this was a wise man. For he said not to
salvatori: fac hoc vel istud; sed the Savior, “Do this or that,” but, Look on
respice. Hoc enim sufficit ad my son, for this suffices for His salvation;
salutem, sicut propheta dicebat: as the prophet said, Look on me, and
respice in me, et miserere mei. Et have mercy on me; and he says, on my
dicit in filium meum, ut son, to show that his was a reasonable
rationabilem demonstret forwardness in crying out aloud among
inverecundiam, quod solus in the multitude. He adds, for he is my only
multitudine clamat. Addit quia child. As if to say, There is none other I
unicus est mihi; quasi dicat: nullus can expect to be the consolation of my
alius expectatur futurus remedium old age. He next enters into the
senectutis. Consequenter explicat sufferings, that he may move his Hearer
passionem, ut audientem moveat to compassion, saying, And, lo, the spirit
ad pietatem, dicens et ecce takes him. He then seems to accuse the
spiritus apprehendit eum, et disciples, but his answer is rather a
subito clamat, et elidit, et dissipat justification of his casting aside his fear,
eum cum spuma, et vix discedit saying, And I besought your disciples to
dilanians eum. Deinde videtur cast him out: and they could not. As if he
criminari discipulos; sed magis said, Think not that I have come lightly to
respondit, quod iuste You. Marvelous is Your greatness! I did
verecundiam deposuerit, dicens not intrude upon Your presence at once,
et rogavi discipulos tuos ut but went first to Your disciples. Because
eicerent illum, et non potuerunt; they failed to work the cure, I am now
quasi dicat: non putes quod compelled to approach You. Our Lord
leviter ad te pervenerim: stupenda therefore does not blame him, but the
est dignitas tua, nec statim te faithless generation; for it follows, And
molestavi: ad discipulos tuos Jesus answering said, Of faithless and
accessi primo; nunc quia non perverse generation.
curaverunt, cogor proficisci ad te;
unde et dominus non ipsum, sed
genus incredulum increpat;
sequitur enim respondens autem
Iesus dixit: o generatio infidelis et
perversa, usquequo ero apud
vos, et patiar vos?
Chrysostomus in Matthaeum: CHRYS. But that this man was much

Sed hunc hominem multum weakened in faith, the writings of the
infirmari in fide, Evangeliorum Gospel show us in several places. In that
Scriptura ostendit ex pluribus; ex place where he says, Help you my
eo scilicet quod dixit: adiuva unbelief; and, If you can. And in that
incredulitatem meam, et: si potes, where Christ said, All things are possible
et ex eo quod Christus dixit: to him that believes, &c.
credenti omnia possibilia sunt.
Cyrillus: Unde melius puto CHRYS. Hence it seems to me more

incredulum reputatum daemoniaci correct to account the father of the
patrem, quod et sacros apostolos demoniac unbelieving, because he also
obiurgavit, dicens eos non posse casts reproach upon the holy Apostles,
imperare Daemonibus; potius saying that they could not subdue the evil
autem erat honorando Deum ab spirits. But it were better to have sought
eo petere gratiam; annuit enim favor from God by honoring Him, for He
veneratus. Qui autem dicit has respect to them that fear Him. But he
debilitari erga virtutem quae est in who says that those are weak with
spiritus malignos, eos qui a respect to their power over evil spirits,
Christo adepti sunt potestatem who have obtained that power from
eiciendi eos, gratiam magis Christ, calumniates rather the grace than
calumniatur quam fulgentes ea, in those who are adorned with that grace in
quibus Christus operatur. Unde whom Christ works. Christ is therefore
offenditur Christus accusatis offended with the accusation of the
sanctis quibus est commissum saints, to whom was entrusted the word
verbum praedicationum of holy preaching. Wherefore the Lord
sacrarum; propter quod dominus rebukes him and those like-minded with
increpat eum et concordes ei, him, saying, O faithless and perverse
dicens o generatio infidelis et generation. As if He said, Because of
perversa; quasi dicat: causa tuae your unbelief the grace has not received
infidelitatis, gratia effectum sortita its accomplishment.
non est.
Chrysostomus: Non autem dirigit CHRYS. Now He does not direct His
sermonem ad eum tantum, sed words to him alone but to all the Jews,
ad omnes Iudaeos, ne faciat eum lest He should cause him to doubt. For it
haesitare: oportebat enim must have been that many were
scandalizari quamplures. offended.
Theophylactus: Quod autem THEOPHYL. By the word perverse, He

dicit perversa, demonstrat quod shows that this wickedness in them was
non a principio, neque naturaliter not originally or by nature, for by nature
inerat eis malitia; sed natura indeed they were upright, being the seed
quidem erant recti semen of Abraham, but became perverted
Abrahae existentes, sed per through malice.
malitiam erant perversi.
Cyrillus: Quasi nescientes CYRIL; As if not knowing how to continue

procedere rectis incessibus. Cum in the right beginnings. Now Christ
eis autem qui sic sunt dispositi, disdains to dwell with those who are thus
Christus commorari dedignatur; disposed. Hence He says, How long shall
unde dicitur usquequo ero apud I be with you, and suffer you? Feeling
vos, et patiar vos? Ferens quasi troubled with their company, because of
moleste eorum conversationem their evil deeds.
propter pravitatem ipsorum.
Chrysostomus: Per hoc etiam CHRYS. Hereby also He shows that His
ostendit desideratum sibi esse departure was desired by Him, not
suum recessum, et quod non erat because the suffering of the cross was
grave crucis patibulum, sed magis grievous, but rather their conversation.
ipsorum conversatio.
Beda: Non quod taedio superatus BEDE; Not that weariness has overcome
sit mansuetus et mitis; sed in His patience, but after the manner of a
similitudinem medici si aegrotum physician, when he sees a sick man
videat contra sua praecepta se acting contrary to his commands, he
gerere, dicat: usquequo accedam says, How long shall I come to your
ad domum tuam, me aliud house when I order one thing, you do
iubente, te aliud faciente? another. But to prove that He was not
Intantum autem non est iratus angry with the man, but with the sin, He
homini, sed vitio, ut statim intulerit immediately added, Bring your son hither.
adduc huc filium tuum.
Titus: Poterat quidem solo iussu TITUS BOST. He might indeed have
eum liberare; sed propalat suam healed him by His simple command, but
passionem subiciens infirmum He makes his sufferings public, bringing,
praesentium visioni. Deinde the weak in faith to the sight of things
Daemonium, postquam dominum present. Then the devil, when he
sensit, concutit puerum; unde perceived our Lord, rends and dashes
sequitur et cum accederet, elisit the child down; as it follows, And as he
illum Daemonium et dissipavit; ut was yet a coming, the devil threw him
sic prius exprimatur passio, down, and tore him; that so first the
deinde adhibeatur remedium. sufferings should be made manifest, then
the remedy be applied.
Chrysostomus: Non tamen hoc CHRYS. The Lord however does this not
dominus ad ostentationem facit, for display, but for the father’s sake, that
sed causa patris; ut cum viderit upon seeing the devil disturbed at the
Daemonium conturbari propter mere summons, he might thus at least be
solam vocationem, sic saltem led to the belief of the future miracles; of
inducatur ad fidem futuri miraculi; which it follows, And Jesus rebuked the
de quo sequitur et increpavit unclean spirit, and healed the child, and
Iesus spiritum immundum, et delivered him again to his father.
sanavit puerum, et reddidit illum
patri eius.
Cyrillus: Antea autem non erat CYRIL; Now before not his father but the
patris, sed Daemonis occupantis. devil possessed him, but now the
Subdit autem Evangelista stupere Evangelist adds that the people were
plebem in magnaliis Dei, dicens astonished at the greatness of God,
stupebant autem omnes in saying, And all were amazed at the
magnitudine Dei, quod dicit mighty power of God, which he says,
propter donum Christi, qui sacris because of the gift of Christ, who
quoque apostolis contulit conferred on the holy Apostles also the
potestatem agendi divina power of working divine miracles, and
miracula, et imperandi having the mastery over evil spirits.
Daemonibus.
Beda: Mystice autem pro BEDE; Now in a mystical manner in

qualitate meritorum quotidie aliis proportion to their deserts does our Lord
ascendit dominus, dum perfectos, daily ascend to some men, seeing that
quorum conversatio in caelis est, the perfect and those whose
sublimius extollendo glorificat, et conversation is in heaven, He glorifies by
de aeternis instruit, et docet quae exalting higher, instructing them in things
a turbis audiri non valent; aliis eternal, and teaching them things which
autem descendit, dum terrenos et can not be heard by the multitude, but to
insipientes confortat, docet et others he descends, in that He
castigat. Hunc autem strengthens the earthly and foolish men,
daemoniacum Matthaeus teaching and chastening them. Now this
lunaticum, Marcus surdum et demoniac Matthew calls a lunatic; Mark,
mutum describit: significat enim deaf and dumb. Matthew signifies those
illos qui ut luna mutantur, per who change as the moon, increasing and
diversa vitia crescentes et decreasing through different vices, Mark
decrescentes; qui muti sunt non those, who are dumb in not confessing
confitendo fidem, et surdi, nec the faith, deaf in not hearings the very
ipsum fidei audiendo sermonem. word of faith. While the boy is coming to
Dum puer autem ad dominum our Lord, he is dashed to the ground;
accedit, eliditur: quia conversi ad because men when turned to the Lord
dominum plerumque a Daemonio are often grievously afflicted by the devil,
gravius pulsantur, ut vel odium that he may instill a hatred of virtue, or
virtutis incutiat, vel expulsionis revenge the injury of his expulsion. As in
suae vindicet iniuriam: sicut the beginning of the Church he waged as
Ecclesiae primordiis tot many fierce conflicts as he had to bewail
gravissima intulit certamina, quot losses suddenly brought upon His
suo regno doluit subito illata kingdom. But our Lord rebukes not the
dispendia. Non puerum autem qui boy who suffered violence, but the evil
vim patiebatur, sed Daemonem spirit who inflicted it; for he who desires
qui inferebat increpat: quia qui to correct the sinner, ought by reproof
peccantem emendare desiderat, and abhorrence to drive away the vice,
vitium arguendo et odiendo but to revive the man by gentleness, until
depellere, sed hominem debet he can restore him to the spiritual father
amando refovere, donec sanatum of the Church.
spiritualibus Ecclesiae possit
reddere patribus.
Lectio 9
43b πάντων δὲ 43b. - But while they

θαυμαζόντων ἐπὶ πᾶσιν wondered every one at all
things which Jesus did, he
οἷς ἐποίει εἶπεν πρὸς said to his disciples, 44.
τοὺς μαθητὰς αὐτοῦ, 44 Let these sayings sink
θέσθε ὑμεῖς εἰς τὰ ὦτα down into your ears: for
ὑμῶν τοὺς λόγους the Son of man shall be
delivered into the hands of
τούτους, ὁ γὰρ υἱὸς τοῦ
men. 45. But they
ἀνθρώπου μέλλει understood not this
παραδίδοσθαι εἰς χεῖρας saying, and it was hid from
ἀνθρώπων. 45 οἱ δὲ them, that they perceived
ἠγνόουν τὸ ῥῆμα τοῦτο, it not: and they feared to
ask him of that saying.
καὶ ἦν
παρακεκαλυμμένον ἀπ'
αὐτῶν ἵνα μὴ αἴσθωνται
αὐτό, καὶ ἐφοβοῦντο
ἐρωτῆσαι αὐτὸν περὶ τοῦ
ῥήματος τούτου.
Cyrillus: Omnia quaecumque CYRIL; Every thing that Jesus did

operabatur Iesus, admiratione digna claimed admiration from all men for a
penes omnes erant: irradiabat enim peculiar and divine light reflected
quiddam praecipuum et divinum in upon each; of His works, according to
qualibet operatione ipsius, secundum the Psalms, honor and majesty will
illud: gloriam et decorem superpones you lay upon him. Although all indeed
ei. Et si omnes quidem mirarentur in man marveled at those things which
his quae faciebat, ipse tamen haec He did, He however addresses what
quae sequuntur, non omnibus, sed follows, not to all, but to His disciples;
discipulis retulit; unde dicitur as it is said, But while they wondered
omnibusque mirantibus in omnibus every one, &c. He had shown His
quae faciebat, dixit ad discipulos glory on the mount to His disciples,
suos: ponite vos in cordibus vestris and after this delivered a man from an
sermones istos. Ostenderat in monte evil spirit, but it was necessary for
discipulos gloriam suam, et post hoc Him to undergo His passion for our
liberaverat quemdam a spiritu salvation. Now His disciples might
nequam; sed oportebat eum have been perplexed, saying, “Have
sustinere passionem pro nobis. we then been deceived in that we
Poterant autem discipuli conturbari thought him to be God?” That they
dicentes: numquid decepti sumus might know then what was to happen
dum Deum esse eum arbitraremur? to Him, He bids them lay up in their
Ut ergo scirent quid circa ipsum minds as a certain deposit the
futurum erat, velut quoddam mystery of His passion, saying, Let
depositum iubet eos in mente habere these sayings sink down in your
passionis mysterium, dicens ponite hearts. By the word your, He
vos in cordibus vestris. Quod dicit distinguishes them from others. For
vos, distinguit eos ab aliis: neque the multitude were not to know that
enim oportebat vulgares scire He was about to suffer, but were
quoniam passurus esset; sed erant rather to be assured that the dead
potius certificandi quoniam mortuus would rise again, destroying death,
resurgeret, destruens mortem, ne lest they should be offended.
scandalizarentur.
Titus: Cunctis igitur admirantibus TITUS BOST. While all thus were
signa, ipse praenuntiat passionem: wondering at the miracles, He foretell
non enim signa salvant, sed crux His passion. For miracles do not
beneficia praestat; unde subditur save, but the cross conveys the
filius enim hominis futurum est ut benefit. Hence he adds, For the Son
tradatur in manus hominum. of man shall be delivered into the
hands of men.
Origenes in Matthaeum: Non autem ORIGEN; But it is not clearly

exprimit manifeste a quo tradendus expressed by whom He is to be
sit: aliquis enim dicit eum tradendum delivered, for one says, that He is to
a Iuda, aliquis a populo. Paulus be delivered up by Judas, another by
autem dicit quod Deus pater pro the devil; but Paul says, that God the
nobis omnibus tradidit eum; sed Father delivered Him up for us all; but
Iudas tamquam pro pecunia tradens Judas, as he delivered Him up for
eum hostiliter prodidit; sed pater money, did it traitorously, the Father
beneficii causa. for His mercies’ sake.
Theophylactus: Eorum autem THEOPHYL. Now our Lord in

infirmitati dominus condescendens et condescension to their infirmities and
eos disciplina quadam gubernans, governing them with a kind of
quod de cruce dictum est, intelligere economy, did not permit them to
non permisit; unde sequitur at illi understand what was said of the
ignorabant verbum istud, et erat cross; as it follows, But they
velatum ante eos ut non sentirent understood not.
illud.
Beda: Haec ignorantia discipulorum BEDE; This ignorance of the disciples

non tam de tarditate quam de amore proceeds not so much from slowness
nascitur; qui carnales adhuc, et of understanding as from affection, for
mysterii crucis ignari, quem Deum since they were yet carnal and
verum crediderunt, moriturum ignorant of the mystery of the cross,
credere nequiverunt: et quia per they could not believe that He whom
figuras eum saepe loquentem audire they thought to be really God would
solebant, etiam quae de sua suffer death. And because they were
traditione loquebatur, figurative eum often accustomed to hear Him speak
illud significare putabant. by figure, they thought that He meant
figuratively something else, by what
He said of His betrayal.
Cyrillus: Dicet autem aliquis forsan: CYRIL; Now some one perhaps will
qualiter ignoraverunt discipuli crucis say, How were the disciples ignorant
Christi mysterium, cum per umbram of the mystery of the cross, seeing
legis in pluribus locis tangeretur? that it was touched upon in several
Sed, ut Paulus commemorat, usque places by the shadows of the Law?
ad hodiernum diem, quando legitur But as Paul relates, Even to this day,
Moyses, velamen adiacet cordi when Moses is read, the vale is upon
eorum. Expedit ergo accedentes ad their hearts. It becomes then those
Christum dicere: detege oculos who approach Christ, to say, Open
meos, et contemplabor mirabilia de you my eyes, that I may behold, the
lege tua. wonderful things out of your law.
Theophylactus: Vide etiam THEOPHYL. Mark also the reverence

discipulorum reverentiam in hoc quod of the disciples in what follows, And,
sequitur et timebat interrogare eum they feared to ask him of that saying.
de hoc verbo: nam timor gradus est For fear is the first step to reverence.
reverentiae.
Lectio 10
46 εἰσῆλθεν δὲ 46. Then there arose a

διαλογισμὸς ἐν αὐτοῖς, reasoning among them,
which of them should be
τὸ τίς ἂν εἴη μείζων greatest. 47. And Jesus,
αὐτῶν. 47 ὁ δὲ Ἰησοῦς perceiving the thought of
εἰδὼς τὸν διαλογισμὸν their heart, took a child, and
τῆς καρδίας αὐτῶν set him by him, 48. And
said to them, Whosoever
ἐπιλαβόμενος παιδίον
shall receive this child in
ἔστησεν αὐτὸ παρ' my name receives me: and
ἑαυτῷ, 48 καὶ εἶπεν whosoever shall receive me
αὐτοῖς, ὃς ἐὰν δέξηται receives him that sent me:
τοῦτο τὸ παιδίον ἐπὶ τῷ for he that is least among
you all, the same shall be
ὀνόματί μου ἐμὲ great. 49. And John
δέχεται, καὶ ὃς ἂν ἐμὲ answered and said, Master,
δέξηται δέχεται τὸν we saw one casting out
ἀποστείλαντά με: ὁ γὰρ devils in your name; and
we forbade him, because
μικρότερος ἐν πᾶσιν
he follows not with us. 50.
ὑμῖν ὑπάρχων οὗτός And Jesus said to him,
ἐστιν μέγας. 49 Forbid him not: for he that
ἀποκριθεὶς δὲ ἰωάννης is not against us is for us.
εἶπεν, ἐπιστάτα,
εἴδομέν τινα ἐν τῷ
ὀνόματί σου
ἐκβάλλοντα δαιμόνια,
καὶ ἐκωλύομεν αὐτὸν
ὅτι οὐκ ἀκολουθεῖ μεθ'
ἡμῶν. 50 εἶπεν δὲ πρὸς
αὐτὸν ὁ Ἰησοῦς, μὴ
κωλύετε, ὃς γὰρ οὐκ
ἔστιν καθ' ὑμῶν ὑπὲρ
ὑμῶν ἐστιν.
Cyrillus: Insidiatur Diabolus CYRIL; The devil lays plots of various

multimode diligentibus optimam kinds for them that love the best way of
vitam; et si quidem per carnales life. And if indeed by carnal
illecebras obsidere valet alicuius allurements he can gain possession of
mentem, affectus voluptatem a man’s heart, He sharpens his love of
exacuit: si quis hos effugerit laqueos pleasure; but if a man has escaped
cupidinis, gloriae suscitat these snares, he excites in him a
passionem, quae quidem passio desire of glory, and this passion for
vanae gloriae invasit quemdam vain-glory had seized some one of His
apostolorum suorum; unde dicitur apostles. Hence it is said, Then there
intravit autem cogitatio in eos, quis arose a reasoning among them, which
eorum esset maior: hoc enim of them should be the greatest. For to
cogitare est cupientis ceteris have such thoughts, belongs to him
superesse. Improbabile autem puto who desires to be superior to the rest;
omnes discipulos hanc aegritudinem but I think it improbable that all the
incurrisse: et ideo ne crimen aliquod disciples gave way to this weakness;
contra aliquem discipulorum and therefore suppose that the
Evangelista machinari videretur, Evangelist, not to seem to lay the
exprimit indeterminate dicens, quod charge to any individual, expresses
intravit in eos cogitatio. himself indefinitely, seeing, that there
arose a reasoning among them.
Theophylactus: Videtur autem THEOPHYL. Now it seems that this

hanc passionem ex hoc ortam fuisse feeling was excited by the
quod daemoniacum curare non circumstance of their not being able to
valuerunt, eis de hoc altercantibus; cure the demoniac. And while they
uno dicente quod non propter meam were disputing thereupon, one said, It
impotentiam, sed alterius curari non was not owing to my weakness, but
valuit, ut ex hoc accensa contentio another’s, that he could not be cured;
fuerit quis eorum maior esset. and so thereby was kindled a strife
among them, which was the greatest.
Beda: Vel quia viderant Petrum, BEDE; Or, because they saw Peter,
Iacobum et Ioannem seorsum James, and John, taken apart to the
ductos in montem, et Petro claves mount, and the keys of the kingdom of
regni caelorum promissas fuisse, heaven promised to Peter, they were
irati sunt, vel ipsos tres ceteris, vel angry that these three, or Peter, should
Petrum omnibus esse praelatum: vel have precedence over all; or because
quia tributi solutione Petrum ipsi in the payment of the tribute they saw
domino parificatum viderant, ipsum Peter made equal to the Lord, they
prae ceteris arbitrabantur supposed he was to be placed before
praeferendum. Sed diligens lector the rest. But the attentive reader will
hanc intra eos quaestionem etiam find that the question was raised
ante didrachma redditum inveniet among them before the payment of the
fuisse versatam. Denique Matthaeus penny. For in truth Matthew relates that
hoc in Capharnaum memorat esse this took place at Capernaum; but
gestum. Dicit autem Marcus: et Mark says, And he came to
venerunt Capharnaum. Qui cum in Capernaum, and being; the house, he
domo essent, interrogabat eos: quid asked them, What was it that you
in via tractabatis? At illi tacebant: disputed among yourselves in the
siquidem inter se in via way? But they held their peace, for by
disputaverant quis illorum esset the way they had disputed among
maior. themselves who should be the
greatest.
Cyrillus: Dominus autem, qui novit CYRIL; But our Lord, Who knew how
salvos facere, videns in mente to save, seeing in the hearts of the
discipulorum super hoc cogitationem disciples the thought that had risen up
exortam, velut quamdam thereupon as it were a certain root of
amaritudinis radicem, priusquam bitterness, plucks it up by the roots
augmentum susciperet, radicitus before it received growth. For when
eam evellit: cum enim inchoant passions first begin in us, they are
passiones in nobis, facile easily subdued; but having gained
devincuntur; sed auctae difficile sunt strength, they are with difficulty
mobiles; unde sequitur at Iesus eradicated. Hence it follows, And
videns cogitationes cordis eorum, Jesus perceiving the thought of their
apprehendit puerum et statuit illum heart &c. Let him who thinks Jesus to
penes se. Discat qui nudum be mere man, know that he has erred,
hominem putat esse Iesum, se for the Word, although made flesh,
errasse; quamvis enim verbum caro remained God. For it is God alone
factum sit, mansit tamen Deus: nam Who is able to search into the heart
solius Dei est posse rimari corda et and reins. But in taking a child, and
renes. Quod autem puerum placing it beside Him, He did it for the
assumpsit, et ponebat penes se, Apostles’ sake and ours. For the
agebatur causa apostolorum disease of vain-glory feeds generally
utilitatis et nostrae. Depascitur enim on those who have the preeminence
inanis gloriae morbus ut plurimum among other men. But a child has a
eos, qui praeeminent in hominibus pure mind and unspotted heart, and
aliis. Puer autem sinceram gerit abides in simplicity of thought; he
mentem, immaculatum cor, et manet courts not honors, nor knows the limits
in simplicitate cogitationum: non each one’s power, nor shuns seeming
ambit honores, nec novit cuiusvis to be inferior to others, bearing no
praerogativae modum, nec refugit moroseness in his mind or heart. Such
videri minus se habere, non multam the Lord embraces and loves, and
gerit severitatem in mente et corde. thinks them worthy to be near Him, as
Tales autem dominus amplexatur, et those who had chosen to taste of the
diligit, et prope se dignatur habere, things which are His; for He says,
quasi qui elegerunt quae sua sunt Learn of me, for I am meek and lowly
sapere. Ait enim: discite a me, quia of heart. Hence it follows, And he says
mitis sum et humilis corde; unde to them, Whosoever shall receive a
sequitur et ait: quicumque child in my name, receives me. As if
susceperit puerum istum in nomine He were to say, Seeing that there is
meo, me recipit; quasi dicat: quando one and the same reward to those that
una et eadem est merces honor the saints, whether perchance
honorantibus sanctos, sive forsan such an one be the least, or one
minimus sit, sive praeclarus honore distinguished for honors and glory, for
et gloria, quia in eo Christus in him is Christ received, how vain is it
suscipitur; quomodo non vanum est to see to have the preeminence;
petere invicem fungi praerogativa?
Beda: In hoc autem vel simpliciter BEDE; Now herein He either teaches,
pauperes Christi ab his qui velint that the poor of Christ are to be
esse maiores, pro eius docet honore received by those who wish to be
suscipiendos; vel malitia parvulos greater simply for His honor, or He
istos esse suadet; unde cum diceret persuades men that they are children
quicumque susceperit puerum in malice. Hence when He said,
istum, addit in nomine meo; ut Whoever shall receive that child, he
scilicet formam virtutis, quam natura adds, in my name; that in truth they
duce puer observat, ipsi pro nomine may pursue with diligence and reason
Christi rationis industria sequantur. for Christ’s name that form of virtue
Sed quia et se in puero suscipi which the child observes, with only
docet, et ipse puer natus est nobis, nature for its guide. But because He
ne putaretur hoc esse solum quod also teaches that He is received in the
videbatur, subiunxit et quicumque child, and He Himself was born to us a
me recipit, recipit illum qui misit me: child; lest it should be thought that this
talem se utique ac tantum credi was all which was seen, He subjoined,
volens, qualis et quantus est pater. And whoever shall receive me,
receives him that sent me; wishing
verily to be believed, that as was the
Father, such and so great was He.
Ambrosius: Qui enim imitatorem AMBROSE; For he who receives the

Christi recipit, Christum recipit; et followers of Christ, receives Christ; and
qui imaginem Dei recipit, Deum he who receives the image of God,
recipit. Sed quia imaginem Dei non receives God; but because we cannot
poteramus videre, facta est nobis see the image of God, it has been
per incarnationem verbi praesens, ut made present to us by the incarnation
reconciliaretur nobis quae supra nos of the Word, that the divine nature
est, divinitas. which is above us, may be reconciled
to us.
Cyrillus: Adhuc autem magis CYRIL; Now He still more plainly

insinuat praemissi verbi intentionem, conveys the meaning of the preceding
dicens nam qui minor est inter vos words, saying, For he that is least
omnes, hic maior est. Quod de among you all, the same shall be
modesto dicit, qui nihil de se great; in which He speaks of the
sublime putat propter honestatem. modest man who from honesty thinks
nothing high of himself.
Theophylactus: Quia dominus THEOPHYL. Because then our Lord
dixerat qui minor est inter vos had said, He who is least among you
omnes, hic maior est, timuit Ioannes all, the same shall be great, John
ne forte malum aliquod fecerint, feared, lest perhaps they had done
propria potestate quemdam wrong in hindering a certain man by
hominem prohibentes; nam their own power. For a prohibition does
prohibitio non minorem prohibentem not show the probitor to be inferior, but
ostendit, sed maius aliquid to be one who thinks himself
sapientem; unde subditur somewhat superior. Hence it is added,
respondens autem Ioannes dixit: And John answered and said, Master,
praeceptor, vidimus quemdam in we saw one casting out devils in your
nomine tuo eicientem Daemonia, et name, and we forbade him. Not indeed
prohibuimus eum: non quidem from envy, but to distinguish the
invidentes, sed operationem working of miracles, for he had not
miraculorum diiudicantes: non enim received the power of working miracles
cum eis miraculorum potestatem with them, nor had the Lord sent him
acceperat, neque eum dominus as He did them; nor did he follow
miserat sicut illos, neque Iesum in Jesus in all things. Hence he adds,
omnibus sequebatur; unde subdit because he follows not with us.
qui non sequitur te nobiscum.
Ambrosius: Ioannes enim plurimum AMBROSE; For John loving much,

diligens, et ideo redamatus and therefore much beloved, thinks
plurimum, excludendum putat that they should be excluded from the
beneficio eum qui non utatur privilege who did not practice
obsequio. obedience.
Cyrillus: Sed oportebat magis CYRIL; But we ought to consider not

pensare non hunc ipsum esse so much the worker of the miracles, as
miraculorum auctorem, sed gratiam the grace which was in him, who, by
quae est in eo qui in virtute Christi the power of Christ, performed
miracula perficit. Quid autem si non miracles. But what if there should be
connumerentur apostolis qui Christi both those which be numbered
gratia coronantur? Multae sunt together with the Apostles, and those
differentiae Christi donorum; sed who are crowned with the grace of
quia tradidit salvator potestatem Christ; there are many diversities in
apostolis ut spiritus immundos Christ’s gifts. But because the Savior
eicerent, putaverunt nulli aliorum had given the Apostles power to cast
quam sibi solis licere concessam out evil spirits, they thought no one
gerere dignitatem; et ideo accedunt else but themselves alone was
sciscitantes si liceat et aliis hoc permitted to have this privilege granted
agere. to him, and therefore they come to
inquire if it were lawful for others also
to do this.
Ambrosius: Non reprehenditur AMBROSE; Now John is not blamed,

autem Ioannes, quia amore faciebat, because he did this from love, but he is
sed docetur, ut noverit infirmorum taught to know the difference between
esse firmorumque distantiam. Et the strong and the weak. And therefore
ideo dominus etsi fortiores our Lord though He rewards the
remunerat, tamen non excludit stronger, yet does not exclude the
infirmos; unde sequitur et ait ad illos weak; as it follows, And Jesus said to
Iesus: nolite prohibere: qui enim non him, Forbid him not, for he that is not
est adversum vos, pro vobis est. against you is for you. True, O Lord.
Bene, domine: nam et Ioseph et For both Joseph and Nicodemus,
Nicodemus, occulti discipuli propter through fear Your secret disciples,
metum, in tempore tamen suum tibi when the time came, did not refuse
officium non negaverunt. Sed their offices. But still since you said
tamen, quia alibi dixisti: qui non est elsewhere, He that is not with me is
mecum, adversum me est, et qui against me, and he that gathers not
mecum non colligit, dispergit, aperi with me scatters, explain to us lest the
nobis, ne videatur esse contrarium. two seem contrary to one another. And
Et puto, quia si quis mentium it seems to me, if any one considers
consideret scrutatorem, non debeat the Searcher of hearts, he cannot
dubitare uniuscuiusque factum doubt that every man’s action is
mente discerni. distinguished by the motive of his
heart.
Chrysostomus: Illic enim cum dixit: CHRYS. For in the other place when
qui non est mecum, adversum me He said, He that is not with me is
est, ostendit Diabolum et Iudaeos against me, He shows the Devil and
sibi esse contrarios; hic autem the Jews to be opposed to Him; but
ostendit eum qui in nomine Christi here He shows that he who in Christ’s
Daemones eiciebat, in parte cum eis name cast out devils, is partly on their
existere. side.
Cyrillus: Quasi dicat: pro vobis, qui CYRIL; As if He said, On the side of
Christum diligitis, sunt qui prosequi you who love Christ, are all they who
volunt quae ad ipsius gloriam wish to follow those things which
spectant, eiusdem gratia coronati. conduce to His glory, being crowned
with His grace.
Theophylactus: Mirare autem THEOPHYL. Marvel then at the power

Christi virtutem, qualiter per indignos of Christ, how His grace works by
et non discipulos eius gratia means of the unworthy and those who
operatur; sicut et per sacerdotes are not His disciples: as also men are
sanctificantur homines, quamvis sanctified through the priests, although
sacerdotes sancti non fuerint. the priests be not holy.
Ambrosius: Cur autem hic eos qui AMBROSE; Now why does He in this
possunt per manus impositionem place say that they are not to be
immundis imperare spiritibus in hindered, who by the imposition of
nomine Iesu, negat esse hands can subdue the unclean spirits,
prohibendos? Secundum when according to Matthew, He says
Matthaeum dicit his: non novi vos. to these, I never knew you? But we
Sed advertere debemus, non esse ought to perceive that there is no
sententiarum discordiam; sed illud difference of opinion, but that the
censeri, quod non solum officii in decision is this, that not only the official
clericos, sed etiam virtutis opera works but works of virtue are required
requirantur; tantumque esse Christi in a priest, and that the name of Christ
nomen, ut etiam parum sanctis is so great, that even to the unholy it
opituletur ad praesidium, etsi non serves to give defense, but not grace.
opituletur ad gratiam: unde nemo Let no one then claim to himself the
purgati hominis sibi gratiam vindicet, grace of cleansing a man, because in
in quo aeterni nominis virtus operata him the power of the eternal Name has
sit: non enim merito suo Diabolus, worked. For not by your merits, but by
sed odio sui vincitur. his own hatred, the devil is conquered.
Beda: Itaque in haereticis et malis BEDE; Therefore in heretics and false

Catholicis non sacramenta Catholics, it becomes us to abhor, and
communia in quibus nobiscum sunt forbid not the common sacraments in
et adversum nos non sunt, sed which they are with us, and not against
divisionem paci veritatique us, but the divisions contrary to peace
contrariam, qua adversum nos sunt, and truth, wherein they are against us
et dominum non sequuntur as following not the Lord.
nobiscum, detestari et prohibere
debemus.
Lectio 11
51 ἐγένετο δὲ ἐν τῷ 51. And it came to pass,

συμπληροῦσθαι τὰς when the time was come that
he should be received up, he
ἡμέρας τῆς steadfastly set his face to go
ἀναλήμψεως αὐτοῦ to Jerusalem, 52. And sent
καὶ αὐτὸς τὸ messengers before his face:
πρόσωπον ἐστήρισεν and they went, and entered
into a village of the
τοῦ πορεύεσθαι εἰς
Samaritans, to make ready
ἰερουσαλήμ, 52 καὶ for him. 53. And they did not
ἀπέστειλεν ἀγγέλους receive him, because his
πρὸ προσώπου αὐτοῦ. face was as though he would
καὶ πορευθέντες go to Jerusalem. 54. And
when his disciples James
εἰσῆλθον εἰς κώμην and John saw this, they said,
σαμαριτῶν, ὡς Lord, will you that we
ἑτοιμάσαι αὐτῷ: 53 καὶ command fire to come down
οὐκ ἐδέξαντο αὐτόν, from heaven, and consume
them, even as Elias did? 55.
ὅτι τὸ πρόσωπον
But he turned, and rebuked
αὐτοῦ ἦν πορευόμενον them, and said, you know
εἰς ἰερουσαλήμ. 54 not what manner of spirit you
are of. 56. For the Son of
ἰδόντες δὲ οἱ μαθηταὶ man is not come to destroy
ἰάκωβος καὶ ἰωάννης men’s lives, but to save
εἶπαν, κύριε, θέλεις them. And they went to
εἴπωμεν πῦρ another village.
καταβῆναι ἀπὸ τοῦ
οὐρανοῦ καὶ
ἀναλῶσαι αὐτούς; 55
στραφεὶς δὲ
ἐπετίμησεν αὐτοῖς. 56
καὶ ἐπορεύθησαν εἰς
ἑτέραν κώμην.
Cyrillus: Cum immineret tempus CYRIL; When the time was near at hand
quo decebat dominum, peracta in which it behoved our Lord to
passione salubri, caelum accomplish His-life-giving Passion, and
ascendere, decrevit ascendere ascend up to heaven, He determines to
Ierosolymam; unde dicitur factum go up to Jerusalem, as it is said, And it
est autem, dum complerentur dies came to pass, &c.
assumptionis eius, et ipse faciem
suam firmavit ut iret in Ierusalem.
Titus: Quia ibi oportebat verum TITUS BOST. Because it was

agnum offerri, ubi figuralis agnus necessary that the true Lamb should
immolabatur. Dicit autem firmavit there be offered, where the typical lamb
faciem suam; idest, non huc et illuc was sacrificed; but it is said, he
ibat, nec perambulabat vicos et steadfastly set his face, that is, He went
municipia, sed iter tenebat versus not here and there traversing the
Ierusalem. villages and towns, but kept on His way
straight towards Jerusalem.
Beda: Cessent ergo Pagani quasi BEDE; Let then the Heathen cease to
hominem ridere crucifixum, quem mock the Crucified, as if He were a
et tempus suae crucifixionis man, who it is plain, as God, both
constat quasi Deum praevidisse, et foresaw the time of His crucifixion, and
quasi sponte crucifigendus locum going voluntarily to be crucified, sought
quo crucifigendus erat firmata with steadfast face, that is, with resolute
facie, idest obstinata atque and undaunted mind, the spot where He
imperterrita mente, petiisse. was to be crucified.
Cyrillus: Misit autem nuntios CYRIL; And He sends messengers to
paraturos ei et comitibus eius make a place for Him and His
hospitium; qui cum ivissent ad companions, who when they came to
terram Samaritanorum, non fuerunt the country of the Samaritans were not
admissi; unde sequitur et misit admitted, as it follows, And sent
nuntios ante conspectum suum; et messengers before his face; and they
euntes intraverunt in civitatem went, and entered into a village of the
Samaritanorum, ut pararent illi. Et Samaritans, to make ready for him. And
non receperunt illum. they did not receive him.
Ambrosius: Disce quia recipi AMBROSE; Mark that He was unwilling

noluit ab his quos sciebat non to be received by those who He knew
simplici mente conversos; nam si had not turned to Him with a simple
voluisset, ex indevotis devotos heart. For if He had wished, He might
fecisset; sed Deus quos dignatur have made them devout, who were
vocat, et quem vult religiosum facit. undevout. But God calls those whom He
Cur autem non receperunt, thinks worthy, and whom He wills He
Evangelista memorat dicens quia makes religious. But why they did not
facies eius erat euntis in receive Him the Evangelist mentions,
Ierusalem. saying, Because his face was as if he
would go to Jerusalem.
Theophylactus: Sed si THEOPHYL. But if one understands that

intelligamus quod propter hoc illum they did not receive Him for this reason,
non receperunt quia ire Ierusalem because He had determined to go to
determinaverat, inveniuntur hi Jerusalem, an excuse is found for them,
excusati qui non receperunt eum. who did not receive Him. But we must
Sed dicendum est, quod in hoc say, that in the words of the Evangelist,
quod dicit Evangelista: et non And they did not receive him, is implied
receperunt illum, intelligitur illud that He did not go into Samaria, but
quod neque in Samariam venit; afterwards as if some one had asked
deinde quasi aliquo interrogante Him, He explained in these words, why
quare non receperunt ipsum, they did not receive Him. And He went
neque eos adivit, solvens dicit, non not to them, i.e. not that He was unable,
quia impotens esset, sed quod illuc but that He did not wish to go there but
ire nolebat, sed magis rather to Jerusalem.
Hierosolymam.
Beda: Vel Ierusalem ire BEDE; Or the Samaritans see that our
conspicientes Samaritani, Lord is going to Jerusalem, and do not
dominum non recipiunt: non enim receive Him. For the Jews have no
coutuntur Iudaei Samaritani, ut dealings with the Samaritans, as John
Ioannes ostendit. shows.
Cyrillus: Sed cum dominus, quia CYRIL; But our Lord, Who knew all
omnia noverat, sciret quod eius things before they came to pass,
nuntii non essent a Samaritanis knowing that His messengers would not
recipiendi, ideo tamen praecepit be received by the Samaritans,
eis quod praecederent, quia mos nevertheless commanded them to go
erat ei omnia satagere erga before Him, because it was His practice
profectum discipulorum. to make all things conduce to the good
Ascendebat quidem Hierosolymam of His disciples. Now He went up to
propinquante tempore passionis. Jerusalem as the time of His suffering
Ut igitur quando pati eum viderent, drew near. In order then that they might
non scandalizarentur, not be offended, when they saw Him
considerantes quod oportet suffer, bearing in mind that they must
patientes esse cum contumelias also endure patiently when men
inferunt aliqui, praemisit quasi persecute them, He ordained
quoddam praeludium beforehand as a land of prelude this
Samaritanorum repulsam. Profuit refusal of the Samaritans. It was good
autem eis et aliter. Futuri enim for them also in another way. For they
erant doctores orbis terrarum, were to be the teachers of the world,
civitates et villas percurrentes ad going through towns and villages, to
praedicandum evangelicam preach the doctrine of the Gospel,
doctrinam; quibus aliquando meeting sometimes with men who would
occurrerent aliqui minime not receive the sacred doctrine, allowing
recipientes sacram not that Jesus sojourned on earth with
praedicationem, quasi non them. He therefore taught them, that in
concedentes secum commorari announcing the divine doctrine, they
Iesum. Docuit igitur eos quod ought to be filled with patience and
divinam annuntiantes doctrinam meekness, without bitterness, and
pleni esse debebant patientia et wrath, and fierce enmity against those
mansuetudine; non autem hostiles who had done any wrong to them. But
et iracundi, et in peccantes in eos as yet they were not so, nay, being
atrociter insurgentes: sed adhuc stirred up with fervid zeal, they wished
non erant tales; immo zelo fervido to bring down fire from heaven upon
concitati, volebant ignem de caelo them. It follows, And when his disciples
super eos deducere. Sequitur cum James and John saw this, they said,
vidissent autem discipuli eius Lord, will you that we command fire to
Iacobus et Ioannes, dixerunt; come down from heaven, &c.
domine, vis dicimus ut ignis
descendat de caelo, et consumat
illos?
Ambrosius: Sciebant enim, et AMBROSE; For they knew both that

Phinees reputatum ad iustitiam when Phineas had slain the idolaters it
quia sacrilegos interemerat, et ad was counted to him for righteousness;
preces Eliae ignem descendisse and that at the prayer of Elijah fire came
de caelo, ut prophetae vindicaretur down from heaven, that the injuries of
iniuria. the prophet might be avenged.
Beda: Sancti enim viri quod optime BEDE; For holy men who well knew that
scirent mortem istam, quae that death which detaches the soul from
animam dissolvit a corpore, non the body was not to be feared, still
esse formidandam; secundum because of their feelings who feared it,
eorum tamen animum qui illam punished some sins with death, that
timerent, nonnulla peccata morte both the living might be struck with a
punierunt, quo et viventibus utilis wholesome dread, and those who were
metus incuteretur, et illis qui morte punished with death might receive helm
puniebantur, non ipsa mors not from death itself but from sin, which
noceret, sed peccatum, quod would be increased were they to live.
augeri posset si viverent.
Ambrosius: Sed vindicetur qui AMBROSE; But let him be avenged

timet: vindictam non quaerit qui who fears. He who fears not, seeks not
non timet. Similiter ostenditur nobis vengeance. At the same time the merits
in apostolis fuisse merita of the Prophets are likewise shown to
prophetarum, quando eamdem sibi have been in the Apostles, seeing that
potestatem quam propheta meruit, they claim to themselves the right of
impetrandi iure praesumunt; et obtaining the same power of which the
bene praesumunt quod ad Prophet was thought worthy; and fitly do
sermonem suum ignis de caelo they claim that at their command fire
descenderet, quoniam filii sunt should come down from heaven, for
tonitrui. they were the sons of thunder.
Titus: Censetur autem ab eis TITUS BOST. They thought it much

multo iustius esse Samaritanos juster that the Samaritans should perish
perire, dominum non admittentes, for not admitting our Lord, than the fifty
quam quinquaginta servum soldiers who tried to thrust down Elijah.
excludere tentantes.
AMBROSE; But the Lord is not moved
Dominus autem in eos non against them, that He might show that
commovetur, ut ostenderet quia perfect virtue has no feeling of revenge,
non habet ultionis studium perfecta nor is there any anger where there is
virtus, nec ulla sit iracundia ubi fullness of love. For weakness must not
plenitudo est caritatis; nam nec be thrust out; but assisted. Let
excludenda est infirmitas, sed indignation be far from the religious, let
iuvanda. Procul a religiosis the high-souled have no desire of
indignatio, procul a magnanimis vengeance. Hence it follows, But he
cupiditas ultionis; unde sequitur et turned and rebuked them, and said, you
conversus increpavit illos, et dixit: know not what manner of spirit you are
nescitis cuius spiritus estis. of.
Beda: Reprehendit in eis dominus BEDE; The Lord blames them, not for
non exemplum prophetae sancti, following the example of the holy
sed ignorantiam vindicandi, quae Prophet, but for their ignorance in taking
adhuc erat in rudibus, vengeance while they were yet
animadvertens eos non amore inexperienced, perceiving that they did
correptionem, sed odio desiderare not desire correction from love, but
vindictam. Itaque posteaquam eos vengeance from hatred. After that He
docuit quid esset diligere had taught them what it was to love their
proximum tamquam seipsum, neighbor as themselves, and the Holy
infuso etiam spiritu sancto non Ghost also had been infused into them,
defuerunt tales vindictae, quamvis there were not lacking these
multo rarius quam in veteri punishments, though far less frequent
testamento: quia, sicut sequitur, than in the Old Testament, because the
filius hominis non venit animas Son of man came not to destroy men’s
perdere, sed salvare; quasi dicat: lives, but to save them. As if He said,
et vos ergo, qui eius spiritu signati And do you therefore who are sealed
estis, etiam acta eius imitamini, with His Spirit, imitate also His actions,
nunc pie consulentes, sed in futuro now determining charitably, hereafter
iuste iudicantes. judging justly.
Ambrosius: Non enim semper in AMBROSE; For we must not always

eos qui peccaverunt est punish the offender, since mercy
vindicandum; quia nonnunquam sometimes does more good, leading
amplius prodest clementia, tibi ad you to patience, the sinner to
patientiam, lapso ad correptionem. repentance. Lastly, those Samaritans
Denique Samaritani citius believed the sooner, who were in this
crediderunt, a quibus hoc loco place saved from fire.
ignis arcetur.
Lectio 12
57 καὶ πορευομένων 57. And it came to pass, that,

αὐτῶν ἐν τῇ ὁδῷ as they went in the way, a
certain man said to him, Lord,
εἶπέν τις πρὸς αὐτόν, I will follow you wherever you
ἀκολουθήσω σοι go. 58. And Jesus said to him,
ὅπου ἐὰν ἀπέρχῃ. 58 Foxes have holes, and birds
καὶ εἶπεν αὐτῷ ὁ of the air have nests; but the
Son of man has not where to
Ἰησοῦς, αἱ ἀλώπεκες
lay his head. 59. And he said
φωλεοὺς ἔχουσιν καὶ to another, Follow me. But he
τὰ πετεινὰ τοῦ said, Lord, suffer me first to go
οὐρανοῦ and bury my father. 60. Jesus
κατασκηνώσεις, ὁ δὲ said to him, Let the dead bury
their dead, but go you and
υἱὸς τοῦ ἀνθρώπου preach the kingdom of God.
οὐκ ἔχει ποῦ τὴν 61. And another also said,
κεφαλὴν κλίνῃ. 59 Lord, I will follow you; but let
εἶπεν δὲ πρὸς ἕτερον, me first go bid them farewell,
which are at home at my
ἀκολούθει μοι. ὁ δὲ
house. 62. And Jesus said to
εἶπεν, [κύριε,] him, No man, having put his
ἐπίτρεψόν μοι hand to the plough, and
ἀπελθόντι πρῶτον looking back, is fit for the
θάψαι τὸν πατέρα kingdom of God.
μου. 60 εἶπεν δὲ
αὐτῷ, ἄφες τοὺς
νεκροὺς θάψαι τοὺς
ἑαυτῶν νεκρούς, σὺ
δὲ ἀπελθὼν
διάγγελλε τὴν
βασιλείαν τοῦ θεοῦ.
61 εἶπεν δὲ καὶ
ἕτερος, ἀκολουθήσω
σοι, κύριε: πρῶτον δὲ
ἐπίτρεψόν μοι
ἀποτάξασθαι τοῖς εἰς
τὸν οἶκόν μου. 62
εἶπεν δὲ [πρὸς αὐτὸν]
ὁ Ἰησοῦς, οὐδεὶς
ἐπιβαλὼν τὴν χεῖρα
ἐπ' ἄροτρον καὶ
βλέπων εἰς τὰ ὀπίσω
εὔθετός ἐστιν τῇ
βασιλείᾳ τοῦ θεοῦ.
Cyrillus: Etsi munificus sit CYRIL; Although the Almighty Lord is

omnium dominus, non simpliciter bountiful, He does not grant to every one
et improvide singulis dat superna absolutely and indiscriminately heavenly
et divina dona, sed illis qui digni and divine gifts, but to those only who are
sunt recipere, qui scilicet animam worthy to receive them, who free
suam alienant a maculis themselves and their souls from the
pravitatum; et hoc nos docet stains of wickedness. And this we are
evangelicorum verborum virtus, taught by the force of the angelic words,
cum dicitur factum est autem And it came to pass, that, as they went in
ambulantibus illis in via, dixit the way, a certain man said to him, Lord, I
quidam ad illum: sequar te will follow you. First indeed there is much
quocumque ieris. Primo quidem tardiness implied in the manner of his
plurima continetur in accessu coming. It is next shown that he is filled
inertia; consequenter ostenditur with too great presumption. For he sought
quod plenus impudentia nimia: not to follow Christ simply as several
neque enim simpliciter Christum others of the people, but rather caught at
sequi petebat, sicut alii plures de the honor of the Apostleship. Whereas
populo; sed magis insiliebat ad Paul says, No one takes the honor to
apostolicas dignitates, cum himself but he that is called of God.
Paulus dicat: non assumat
quisquam sibi honorem, sed a
Deo vocatus.
AthanasiusAusus etiam fuit ATHAN. He dared also to match himself

comparare se incomprehensibili with the incomprehensible power of the
salvatoris potestati, dicens sequar Savior, saying, I will follow you wherever
te quocumque ieris: eo quod you go; for to follow the Savior simply to
sequi salvatorem simpliciter ad hear His teaching is possible to human
eius audiendam doctrinam nature, as it directs itself towards men,
possibile est humanae naturae but it is not possible to go with Him
proprietate, qua fungitur erga wherever He is; for He is
homines; non est autem possibile incomprehensible, and is not confined by
secum concurrere ubilibet place.
existenti: ipse namque
incomprehensibilis est, et non
circumscribitur loco.
Cyrillus: Alio quoque modo non CYRIL; In another respect also our Lord
immerito recusabilem facit eum; deservedly gives him a refusal, for He
decebat enim ipsum crucem taught that to follow the Lord, a man must
suam accipere ad sequendum take up his cross, and renounce the
dominum, et abrenuntiare affection of this present life. And our Lord
praesentis vitae affectibus: et hoc finding this lacking in him does not blame
dominus in eo reprehendit, non him, but corrects him.
It follows, And
vituperans, sed corrigens. Jesus says to him, The foxes have holes,
Sequitur et ait Iesus: vulpes &c.
foveas habent et volucres caeli
nidos; filius autem hominis non
habet ubi caput suum reclinet.
Theophylactus: Quia enim THEOPHYL. For having seen our Lord

viderat dominum multum populum drawing much people to Him, he thought
adducentem, putavit quod ab eis that he received reward from them, and
haberet pretium, et quod si ipse that if he followed our Lord, he might
dominum sequeretur, posset obtain money.
pecuniam congregare.
Beda: Unde dicitur ei: quid me BEDE; Therefore it is said to him, Why do
propter divitias et lucra huius you seek to follow Me for the riches and
saeculi cupis sequi, cum tantae gain of this world, when so great is My
sim paupertatis ut nec poverty that I have not even a place of
hospitiolum quidem habeam, et rest, and take shelter under another
non meo utar tecto? man’s roof.
Chrysostomus: Aspice qualiter CHRYS See how our Lord sets forth by
paupertatem quam dominus his works the poverty which he taught.
docuerat, per opera demonstrat.
Non erat ei mensa, non For him was no table spread, no lights,
candelabrum, non domus, nec no house, nor any such thing.
quicquam aliud talium.
Cyrillus: Mystica autem CYRIL; Now under a mystical

significatione vulpes et volatilia signification He applies the name of foxes
caeli malignas et astutas and birds of the air to the wicked and
potestates Daemonum vocat: crafty powers of evil spirits. As if He said,
quasi dicat: quando vulpes et Since foxes and birds of the air have their
volatilia in te mansionem habent, abode in you, how shall Christ rest in
qualiter Christus in te requiescet? you? What fellowship has light with
Quid commune est luci et darkness?
tenebris?
AthanasiusVel in hoc dominus ATHAN. Or herein our Lord teaches the

magnitudinem sui muneris docet; greatness of His gift, as if He said, All
quasi dicat: omnia generabilia created things may be confined by place,
circumscribi possunt; verbum but the Word of God has
vero Dei incomprehensibilis incomprehensible power. Say not then, I
potestatis est: et ideo ne dicas will follow you wherever you go. But if you
sequar te quocumque ieris. would be a disciple, cast off foolish
Ceterum si velis discipulus fieri, things, for it is impossible for him who
abdices irrationabilia: eo quod remains in foolishness to become a
impossibile est eum qui moratur disciple of the Word.
in irrationabilitate, verbi
discipulum fieri.
Ambrosius: Vel vulpes haereticis AMBROSE; Or, He compares foxes to

comparat: fallax quippe animal et heretics, because they are indeed a wily
insidiis semper intentum, rapinam animal, and, ever intent upon fraud,
fraudis exercet: nihil tutum, nihil commit their robberies by stealth. They let
otiosum, nihil patitur esse nothing be safe, nothing be at rest,
securum, eo quod intra ipsa nothing secure, for they hunt their prey
hospitia hominum praedam into the very abodes of men. The fox
requirit. Ita sunt haeretici, qui again, an animal full of craft, makes no
domum sibi parare non norunt, hole for itself, yet likes to lie always
sed circumscriptionibus suis alios concealed in a hole. So the heretics, who
decipere conantur. Hoc animal know not how to construct a house for
neque mansuescit unquam; unde themselves, circumscribe and deceive
apostolus ait: haereticum others. This animal is never tamed, nor is
hominem post unam it of use to man. Hence the Apostle, A
correctionem devita. Volucres heretic after the first and second
vero caeli frequenter ad nequitiae admonition reject. But the birds of the air,
spiritualis similitudinem which are frequently brought in to
derivantur; et veluti nidos represent spiritual wickedness, build as it
quosdam struunt in pectoribus were their nests in the breasts of the
improborum: et ideo dominante wicked, and as long as deceit reigns over
versutia in affectibus singulorum, the affections, the divine principle has no
nulla potest divinitatis esse opportunity to take possession. But when
possessio; ubi autem mentem a man has proved his heart to be
probaverit innoxiam, supra ipsum innocent, upon him Christ leans in some
quodammodo vim suae measure the weight of His greatness, for
maiestatis reclinat, quia by a more abundant shedding of grace
profusiore quadam gratia He is planted in the breasts of good men.
honorum pectoribus inseritur. Sic So then it does not seem reasonable that
igitur non videtur convenire rationi we should think him faithful and simple,
ut simplicem fidelemque ipsum who is rejected by the judgment of the
arbitremur qui domini dignatione Lord, notwithstanding that he promised
respuitur, cum indefessi the service of unwearied attendance; but
famulatus obsequium our Lord cares not for this kind of service,
spopondisset. Sed dominus non but only purity of affection, nor is his
obsequiorum speciem, sed attendance accepted whose sense of
puritatem quaerit affectus; nec duty is not proved. For the hospitality of
obsequium eius admittitur cuius faith should be given with circumspection,
non probatur officium: lest while opening the interior of our
circumspectum etenim fidei debet house to the unbelieving, through our
esse hospitium: ne dum imprudent credulity we fall a snare to the
infidelibus nostrae domus interna treachery of others. Therefore that you
reseramus, in alienam perfidiam may be aware that God despises not
improvida credulitate labamur. attendance upon him but deceit, He who
Itaque ut advertas Deum non rejected the deceitful man chose the
cultus aspernantem esse, sed innocent. For it follows, And he said to
fraudis; qui repudiavit another, Follow me. But He says this to
fraudulentum, elegit innocentem; him, whose father He knew to be dead.
sequitur enim ait autem ad Hence it follows, But he said, Lord, suffer
alterum: sequere me. Sed hoc me first to go and bury my father.
dicit ei cuius patrem iam sciebat
mortuum; unde sequitur ille
autem dixit: domine, permitte mihi
primum ire et sepelire patrem
meum.
Beda: Non discipulatum respuit; BEDE; He did not refuse the discipleship,
sed expleta primum paterni but his wish was, having fulfilled the filial
funeris pietate, liberior assequi duty of burying his father, to follow Christ
desiderat. more freely.
Ambrosius: Sed dominus quos AMBROSE; But the Lord calls those
miseretur advocat; unde sequitur upon whom He has compassion. Hence it
dixitque Iesus: sine ut mortui follows, And Jesus said, Let the dead
sepeliant mortuos suos; tu autem bury their dead. Since we have received
vade, et annuntia regnum Dei. as a religious duty the burial of the
Cum religiosum humani corporis human body, how is it thus that the burial
sepeliendi acceperimus officium, even of a father’s dead body is forbidden,
quomodo paterni quoque funeris unless you are to understand that human
sepultura prohibetur, nisi ut things are to be postponed to divine? It is
intelligas humana posthabenda a good employment, but the hindrance is
divinis? Bonum studium, sed greater, for he who divides his pursuits,
maius impedimentum; nam qui draws down his affections; he who
partitur studium, derivat affectum; divides his care, delays his advances. We
qui dividit curam, differt must first set abort the things which are
profectum; ergo prius sunt most important. For the Apostles also,
obeunda quae maxima: nam et that they might not be occupied in the
apostoli ne occuparentur studio office of distributing alms, ordained
dispensandi, ministros ministers for the poor.
pauperibus ordinaverunt.
Chrysostomus in Matthaeum: CHRYS. But what more necessary than

Quid autem magis necessarium the burial of his father, what more easy,
paternis exequiis; quid facilius, seeing that there would not be much time
cum non esset multum temporis given to it? We are then hereby taught
dandum? Per hoc docemur quod that it becomes us not to spend even the
minime tempus frustra ducere slightest portion of our time in vain,
decet, etsi mille cogentia sint; although we have a thousand things to
immo praeferre spiritualia cunctis compel us, nay to prefer spiritual things to
admodum necessariis. Diabolus even our greatest necessities. For the
enim insistit attentius, volens devil watchfully presses close upon us,
aliquem aditum invenire; et si wishing to find any opening, and if he
modicam sumat negligentiam, causes a slight negligence, he ends in
magnam operatur producing a great weakness.
pusillanimitatem.
Ambrosius: Non ergo paterni AMBROSE; The performance of a

funeris sepultura prohibetur: sed father’s burial is not then prohibited, but
necessitudini generis divinae the observance of religious duty is
religionis pietas antefertur. Illud preferred to the ties of relationship. The
consortibus relinquitur, hoc one is left to those in like condition, the
mandatur relictis. Quomodo other is commanded to those who are
autem mortui sepelire mortuos left. But how can the dead bury the dead?
possunt, nisi geminam hic unless you here understand a twofold
intelligas mortem, unam naturae, death, one a natural death, the other the
alteram culpae? Est etiam mors death of sin. There is also a third death,
tertia, in qua peccato morimur, by which we die to sin, live to God.
Deo vivimus.
Chrysostomus in Matthaeum: CHRYS. By thus saying, their dead, he

Cum ergo dixisset mortuos suos, shows that this man’s father was not his
ostendit hunc non esse mortuum dead, for I suppose that the deceased
eius; puto enim de numero was of the number of the unbelieving.
infidelium fuisse defunctum.
Ambrosius: Aut quia sepulchrum AMBROSE; Or because the throat of the

patens est guttur impiorum, ungodly is an open sepulcher, their
memoria eorum abolenda memory is ordered to be forgotten whose
praescribitur quorum simul cum services die together with their bodies.
corpore meritum occidit; nec Nor is the son recalled from his duty to
revocatur ab officio patris filius, his father, but the faithful is separated
sed fidelis a perfido communione from the communion of the unbelieving;
secernitur; non interdictum est there is no prohibition of duty, but a
muneris, sed religionis mystery of religion, that is, that we should
mysterium, communionem nobis have no fellowship with the dead
cum gentibus mortuis non Gentiles.
futuram.
Cyrillus: Vel aliter. Erat enim CYRIL; Or else, his father was borne
pater senectute gravatus. Putat down with years, and he thought he was
autem honestum aliquid agere, doing an honorable act in proposing to
dum proponeret observare ei pay the kind offices which were due to
debitam pietatem, secundum him, according to Exodus, Honor your
illud: honora patrem tuum et father and your mother. Hence when
matrem tuam. Unde ubi vocatus calling him to the ministry of the Gospel,
est ad evangelicum ministerium, our Lord said, Follow me, he sought for a
dicente domino sequere me, time of respite, which should suffice for
quaerebat inducias quae sufficere the support of his decrepit father, saying,
possent ad decrepiti patris Permit me first to go and bury my father,
sustentationem dicens permitte not that he asked to bury his deceased
mihi primum ire, et sepelire father, for Christ would not have hindered
patrem meum: non quod the wish to do this, but he said, Bury, that
defunctum patrem sepelire is, support in old age even till death. But
rogaret; neque enim Christus hoc the Lord said to him, Let the dead bury
agere volentem impedivisset; sed their dead. For there were other
dixit sepelire, idest sustentare in attendants also bound by the same tie of
senectute usque ad mortem. Sed relationship, but as I consider dead,
dominus ad eum dixit sine because they had not yet believed Christ.
mortuos sepelire mortuos suos: Learn from this, that our duty to God is to
erant enim et alii curatores linea be preferred to our love for our parents,
parentelae astricti, sed, ut to whom we show reverence, because
aestimo, mortui, eo quod nondum through them have we been born. But the
Christo crediderant. Hinc percipe God of all, when hen as yet we e were
quod praeferenda sit pietas qua not, brought us into being, our parents
Deo tenemur, amori parentum; were made the ministers of our
quibus reverentiam exhibemus, introduction.
quia per eos geniti sumus; sed
omnium Deus, cum non
essemus, ad esse nos conduxit;
parentes autem facti sunt ministri
introitus ad esse.
Augustinus de Cons. Evang: AUG. Our Lord spoke this to the man to
Hoc ergo dicebat dominus illi cui whom He had said, Follow me. But
dixerat sequere me. Alius vero another disciple put himself forward, to
discipulus misit se in medio, cui whom no one had spoken any thing,
nemo aliquid dixerat; unde saying, I will follow you, O Lord; but let
sequitur et alter ait: sequar te, me first go and bid them farewell who are
domine, sed primum permitte mihi at home, lest perchance they look for me
ire, et renuntiare his qui domi as they are wont.
sunt, ne forte, quomodo fieri
solet, quaerant me.
Cyrillus: Imitanda autem CYRIL; Now this promise is worthy of our

huiusmodi promissio, et omni admiration and full of all praise, but to bid
laude plena; sed quaerere farewell to those who are at home, to get
renuntiare his qui domi sunt, leave from them, shows that he was still
licentiando se ab eis, ostendit somehow divided from the Lord, in that
quod utcumque divisus sit a he had not yet resolved to make this
domino, dum hoc non perfecte venture with his whole heart. For to wish
adire proposuerit mente: nam to consult relations who would not agree
velle consulere proximos non to his proposal because one somewhat
consensuros huic proposito, wavering. Wherefore our Lord condemns
indicat se utcumque, labentem: this, saying, No man, having put his hand
propter quod dominus hoc to the plough and looking back, is fit for
improbat. Sequitur ait ad illum the kingdom of God. He puts his hand to
Iesus: nemo mittens manum the plough who is ambitious to follow, yet
suam ad aratrum, et respiciens looks back again who seeks an excuse
retro, aptus est regno Dei. for delay in returning home, and
Apposuit manum aratro qui consulting with his friends.
affectuosus est ad sequendum;
tamen respicit retro qui dilationem
petit, occasione redeundi ad
domum et cum propinquis
conferendi.
Augustinus de Verb. Dom: AUG. As if he said to him, The East calls

Quasi dicat ei: vocat te oriens, et you, and you turn to the West.
tu attendis occidentem.
Beda: Manum etiam cuilibet in BEDE: To put one’s hand to the plough, is
aratrum mittere, est quasi also, (as it were by a certain sharp
quodam compunctionis instrument,) by the wood and iron of our
instrumento, ligno et ferro Lord’s passion, to wear away the
dominicae passionis duritiem sui hardness of our heart, and to open it to
cordis atterere, atque ad bring forth the fruits of good works. But if
serendos bonorum operum any one, having begun to exercise this,
fructus aperire; quam si quis delights to look back with Lot’s wife to the
excolere incipiens cum uxore Lot things which he had left, he is deprived of
ad ea quae reliquerat, respicere the gift of the kingdom to come.
delectatur, futuri iam regni
munere privatur.
Graecus: Crebri namque intuitus GREEK EX. For the frequent looking
eorum quae deseruimus, propter upon the things which we have forsaken,
consuetudinem trahunt ad retro through the force of habit draws us back
acta: violentum enim quid usus to our past way of life. For practice has
est ad retinendum sibi. Nonne great power to retain to itself. Is not habit
habitus ex usu, ex habitu vero generated of use, and nature of habit?
natura innascitur? Naturam vero But to get rid of or change nature is
amovere vel alterare difficile: nam difficult; for although when compelled it
et si paulisper declinet coacta, for a while turns aside, it very rapidly
redit ad seipsam velociter. returns to itself.
Beda: Si autem secuturus BEDE; But if the disciple about to follow

dominum discipulus, quia vel our Lord is reproved for wishing even to
domi renuntiare velit arguitur, quid bid farewell at home, what will be done to
fiet illis qui nulla utilitatis gratia such as for no advantage-sake frequently
saepe visitant domos illorum quos visit the houses of those whom they have
in mundo reliquerunt? left in the world?
Caput 10 CHAPTER X
Lectio 1
1 μετὰ δὲ ταῦτα 1. After these things the Lord

ἀνέδειξεν ὁ κύριος appointed other seventy also,
and sent them two and two
ἑτέρους ἑβδομήκοντα before his face into every city
[δύο], καὶ ἀπέστειλεν and place, whither he himself
αὐτοὺς ἀνὰ δύο [δύο] would come. 2. Therefore
πρὸ προσώπου αὐτοῦ said he to them, The harvest
truly is great, but the laborers
εἰς πᾶσαν πόλιν καὶ
are few: pray you therefore
τόπον οὗ ἤμελλεν the Lord of the harvest, that
αὐτὸς ἔρχεσθαι. 2 he would send forth laborers
ἔλεγεν δὲ πρὸς into his harvest.
αὐτούς, ὁ μὲν
θερισμὸς πολύς, οἱ δὲ
ἐργάται ὀλίγοι:
δεήθητε οὖν τοῦ
κυρίου τοῦ θερισμοῦ
ὅπως ἐργάτας ἐκβάλῃ
εἰς τὸν θερισμὸν
αὐτοῦ.
Cyrillus: Certificaverat Deus per CYRIL; God had made known by the
prophetas quod Evangelii Prophets that the preaching of the
praedicatio salutaris Gospel of salvation was to embrace not
comprehensura erat non solum only Israel, but also the Gentile nations;
Israel, sed etiam gentium greges: and therefore after the twelve Apostles,
et ideo a Christo post duodecim there were other seventy-two also
apostolos et alii septuaginta duo appointed by Christ, as it is said, After
sunt instituti; unde dicitur post these things the Lord appointed other
haec autem designavit dominus et seventy-two also.
alios septuaginta duos.
Beda: Bene septuaginta duo BEDE; Rightly are seventy-two sent, for
mittuntur, quia totidem mundi to so many nations of the world was the
gentibus Evangelium Gospel to be preached, that as at first
praedicandum erat: ut quomodo twelve were appointed because of the
duodecim primo, propter duodecim twelve tribes of Israel, so, these also
tribus Israel; ita et hi propter were ordained as teachers for the
exteras gentes destinarentur instruction of the foreign nations.
imbuendas.
Augustinus de quaest. Evang: AUG. As also in twenty-four hours the

Sicut etiam viginti quatuor horis whole world moves round and receives
totus orbis peragitur atque light, so the mystery of enlightening the
lustratur, ita mysterium illustrandi world by the Gospel of the Trinity, is
orbis per Evangelium Trinitatis in hinted at in the seventy-two disciples.
septuaginta duobus discipulis For three times twenty-four makes
intimatur: ter enim viginti quatuor seventy-two.
septuaginta duo faciunt.
Beda: Sicut autem duodecim Now as no one doubts that the twelve
apostolos formam episcoporum Apostles foreshadowed the order of
praemonstrare nemo est qui Bishops, so also we must know that
dubitet; sic et hos septuaginta these seventy-two represented the
duos figuram presbyterorum, idest presbytery, (that is, the second order of
secundi ordinis sacerdotum, priests.) Nevertheless, in the earliest
gessisse sciendum est; tametsi times of the Church, as the Apostolical
primis Ecclesiae temporibus, ut writings bear witness, both were called
apostolica Scriptura testis est, presbyters, troth also c ailed bishops,
utrique presbyteri, utrique the former of these signifying “ripeness
vocabantur et episcopi; quorum of wisdom,” the latter, “diligence in the
unum sapientiae maturitatem, pastoral care.”
aliud industriam curae pastoralis
significat.
Cyrillus: Huius etiam forma in CYRIL; An outline of this ordinance also

verbis Moysi figurabatur, qui was set forth in the words of Moses, who
iubente Deo septuaginta elegit, at the command of God chose out
quibus Deus spiritum infundebat. seventy, upon whom God poured out His
In numeris etiam scriptum est de Spirit. In the book of Numbers also it
filiis Israel, quod venerunt in was written of the children of Israel, that
Helim, quod interpretatur they came to Elim, which is by
ascensus; et erant ibi duodecim interpretation “ascent,” and there were
fontes aquarum, et septuaginta there twelve fountains of water, and
palmae. Convolantes enim ad seventy palm trees. For when we fly to
augmentum spirituale reperiemus spiritual refreshment, we shall find
duodecim fontes, scilicet sacros twelve fountains, namely, the holy
apostolos, a quibus haurimus Apostles, from whom we imbibe the
salutis scientiam sicut a fontibus knowledge of salvation as from the well-
salvatoris; et septuaginta palmas, springs of the Savior; and seventy
hos scilicet qui nunc destinati sunt palms, that is, those who were now
a Christo. Est enim palma arbor appointed by Christ. For the palm is a
bonae medullae, bene radicata et tree of sound core, striking deep root
fertilis, et semper nascens in and fruitful, always growing by the water
aquis, alta simul, et frondes side, yet at the same time putting forth
porrigens sursum. Sequitur et misit its leaves upwards.
It follows, And he
illos binos. sent them two and two.
Gregorius in Evang: Binos in GREG. He sends the disciples to preach

praedicatione discipulos mittit, two and two, because there are two
quia duo sunt praecepta caritatis, command; of charity, the love of God,
Dei scilicet amor, et proximi; et and love of our neighbor; (and charity
minus quam inter duos caritas cannot exist without at least two;)
haberi non potest: quatenus in hoc thereby silently suggesting to us, that he
nobis tacitus innuat, quia qui who has not love to another, ought not to
caritatem erga alterum non habet, undertake the office of preaching.
praedicationis officium suscipere
nullatenus debet.
Origenes: Sicut etiam ex ORIGEN; Likewise also the twelve were

duodecim bini et bini numerati reckoned by two and two, as Matthew
fuerunt, ut in eorum catalogo shows in his enumeration of them. For
Matthaeus ostendit: quod enim that two should be joined in service,
bini famularentur Dei verbo seems from the word of God to be an
antiquum esse videtur: eduxit enim ancient custom. For God led Israel out of
Deus Israel de Aegypto per manus Egypt by the hands of Moses and Aaron.
Moysi et Aaron: Iosue quoque et Joshua and Caleb also, united together,
Caleb concordantes pacaverunt appeased the people who had been
provocatum a duodecim provoked by the twelve spies. Hence it is
exploratoribus populum; unde said, A brother assisted by a brother is
dicitur: frater a fratre adiutus ut as a fortified city.
civitas vallata.
Basilius: Simul etiam per hoc BASIL; At the same time it is implied by
indicavit quod si aliqui pares sunt this, that if any are equal in spiritual gifts,
in spiritualibus donis, hoc non they should not suffer a fondness for
sinet in eis praevalere propriae their own opinion to get the better of
opinionis passionem. them.
Gregorius in Evang: Bene autem GREG. It is rightly added, before his

subditur ante faciem suam in face into every city and place, whither he
omnem civitatem et locum quo himself would come. For the Lord follows
erat ipse venturus: praedicatores His preachers, since the preaching
enim suos dominus sequitur: quia comes first, and then the Lord enters
praedicatio praevenit, et tunc ad into the tabernacle of our heart; seeing,
mentis nostrae habitaculum that through the words of exhortation
dominus venit quando verba going before, truth is received into the
exhortationis praecurrunt, atque mind. Hence Esaias says to the
per hoc veritas in mente suscipitur. preachers, Prepare you the way of the
Hinc praedicatoribus Isaias dicit: Lord, make straight a highway for our
parate viam domini, rectas facite God.
semitas Dei nostri.
Theophylactus: Designaverat THEOPHYL. The Lord had appointed

autem dominus discipulos propter the disciples for the sake of the
multitudinem doctoribus multitude, who were in want of teachers.
indigentem: sicut enim agri spicati For as our corn fields require many
multos messores desiderant, sic reapers, so the innumerable company of
qui credituri erant innumerabiles those who are to believe need many
existentes, multis doctoribus teachers, as it follows, The harvest truly
indigebant; unde sequitur messis is great.
quidem multa.
Chrysostomus: Sed qualiter CHRYS. But how does He give the

messem vocat, cum res ad name of harvest to a work only just now
praesens exordium sumant? at its beginning? the plough not yet put
Nondum iacto aratro aut sulcis down, nor the furrows turned, He yet
productis, de messibus tractat. speaks of harvests, for His disciples
Poterant enim discipuli vacillare et might waver and say, how can we so
secum meditari, et dicere: qualiter small a number convert the whole world
nos numerus brevis emendare how can foolish men reform the wise,
poterimus totum mundum, idiotae naked men those that are armed,
sophistas, munitos nudi, subjects their rulers? Lest they should
dominantes subiecti? Ne igitur be disturbed then by such thoughts, He
consideratione talium turbarentur, calls the Gospel a harvest; as if He says,
vocat Evangelium messem; quasi All things are ready, I send you to a
dicat: parata sunt omnia, mitto vos gathering of fruits already prepared. You
ad paratam collectionem fructuum; can sow and reap the same day. As then
eodem die et serere potestis et the husbandmen goes out to harvest
metere. Sicut ergo colonus exiens rejoicing, much more also and with
ad messes laetatur, sic etiam vos greater cheerfulness must you go out
multo amplius et alacrius into the world. For this is the true
necessarium est exire in mundum: harvest, which shows the fields all
nam hoc negotium messis est, prepared for you.
agros nobis exhibens praeparatos.
Gregorius: Sed non sine gravi GREG. But not without deep sorrow can
moerore loqui possumus quod we add, but the laborers are few. For
subditur operarii vero pauci: quia although there are who would hear good
etsi sunt qui bona audiant, desunt things they are wanting who should
qui dicant. Ecce mundus spread them. Behold the world is full of
sacerdotibus plenus; sed tamen in priests, but seldom is there found a
messe Dei rarus valde reperitur laborer in God’s harvest, because we
operator: quia officium quidem undertake indeed the priestly office, but
sacerdotale suscipimus, sed opus we perform not its works.
officii non implemus.
Beda: Sicut autem messis multa BEDE; Now as the great harvest is this
est omnis turba credentium, ita whole multitude of believers, so the few
operarii pauci sunt apostoli et laborers are the Apostles, and their
imitatores eorum, qui mittuntur ad followers who are sent to this harvest.
messem.
Cyrillus: Sicut autem agri spatiosi CYRIL; As the large fields require many
messores multos exigunt, sic et reapers, so also do the multitude of
multitudo crediturorum in believers in Christ. Hence He adds, Pray
Christum; unde subdit rogate you therefore the Lord of the harvest,
autem dominum messis ut mittat that he would send forth laborers into his
operarios in messem suam. Illud harvest. Now mark that when He said,
autem attende, quod cum dixisset Pray you therefore the Lord of the
rogate dominum messis ut mittat harvest, that he would send forth
operarios in messem suam, ipse laborers into the harvest, He afterwards
postmodum hoc peregit. Ipse igitur Himself performed it. He then is the Lord
est dominus messis, ac per eum et of the harvest, and by Him, and together
cum eo Deus pater omnibus with Him, God the Father rules over all.
dominatur.
Chrysostomus in Matthaeum: CHRYS. But he afterwards increased

Multiplicavit autem postmodum them greatly, not by adding to their
eos, non addens ad numerum, sed number, but awarding to them power. He
concedens virtutem. Insinuat implies that it is a great gift to send
autem quam magnum donum est laborers into the divine harvest, by His
operarios mitti in messem divinam, saving that the Lord of the harvest must
per hoc quod dicit, dominum be prayed to upon this account.
messis super hoc esse rogandum.
Gregorius in Evang: Per hoc GREG. Hereby also the people must be
etiam inducendi sunt subditi ut pro induced to pray for their pastors, that
suis pastoribus rogent, ut digna eis they may be able to work what is good
operari valeant, nec ab for them, and that their tongue grow not
exhortatione torpeat lingua; saepe lifeless in exhortation. For often for their
enim pro sua nequitia own wickedness their tongue is tied. But
praedicantium restringitur lingua: often for the fault of the people it comes
saepe vero ex subiectorum culpa to pass that the word of preaching is
agitur ut eis qui praesunt, withdrawn from their rulers.
praedicationis sermo subtrahatur.
Lectio 2
3 ὑπάγετε: ἰδοὺ 3. Go your ways: behold, I

ἀποστέλλω ὑμᾶς ὡς send you forth as lambs
among wolves. 4. Carry
ἄρνας ἐν μέσῳ λύκων. neither purse, nor scrip, nor
4 μὴ βαστάζετε shoes: and salute no man by
βαλλάντιον, μὴ the way.
πήραν, μὴ ὑποδήματα,
καὶ μηδένα κατὰ τὴν
ὁδὸν ἀσπάσησθε.
Cyrillus: Narrat Lucas CYRIL; Luke next relates, that the

consequenter, septuaginta seventy disciples obtained for
discipulos vindicasse sibi a Christo themselves from Christ apostolical
apostolicam eruditionem, learning, lowliness, innocency, justice,
modestiam, innocentiam, and to prefer no worldly things to holy
aequitatem, nihilque mundanorum preachings, but to aspire to such
sacris praedicationibus praeferre, fortitude of mind as to be afraid of no
aspirare autem adeo ad terrors, not even death itself. He adds
fortitudinem mentis ut nullum therefore, Go.
terribilium formident, neque ipsam
mortem; unde dicit ite.
Chrysostomus in Matthaeum: CHRYS. For their comfort amid every

Erat enim inter omnia pericula danger was the power of Him who sent
eorum solatium virtus mittentis them. And therefore said He, Behold, I
eos, et ideo dicit ecce ego mitto send you; as if he said, This will suffice
vos; quasi dicat: hoc sufficit ad for your consolation, this will be enough
consolationem vestram, hoc sufficit to make you hope, instead of fearing the
ad sperandum, et non timendum coming evils which He signifies, adding,
supervenientia mala, quae as lambs among wolves.
significat subdens sicut agnos inter
lupos.
Isidorus abbasDenotans ISIDORE PELEUS; Denoting the
simplicitatem et innocentiam: nam simplicity and innocence in His
debacchantes et sua enormitate disciples. For those who were riotous,
iniuriantes naturae, non agnos and by their enormities did despite to
appellat, sed hoedos. their nature, He calls not lambs, but
goats.
Ambrosius: Contraria autem sunt AMBROSE; Now these animals are at

sibi ista animalia, ut alia ab aliis variance among themselves, so that the
devorentur, scilicet agni a lupis; one is devoured by the other, the lambs
sed bonus pastor lupos gregi suo by the wolves; but the good Shepherd
timere non novit; ideoque isti has no fear of wolves for His flock. And
discipuli non in praedam, sed ad therefore the disciples are appointed not
gratiam diriguntur; sollicitudo enim to make prey, but to impart grace. For
pastoris boni efficit ut lupi in agnos the watchfulness of the good Shepherd
audere nihil possint. Mittit ergo causes the wolves to attempt nothing
agnos inter lupos, ut compleretur against the lambs; He sends them as
illud: tunc lupi et agni simul lambs amid wolves that that prophecy
pascentur. might be fulfilled, The wolf and the I
lamb shall feed together.
Chrysostomus: Hoc enim fuit CHRYS. For this was a clear

manifestum indicium praeclari announcement of glorious triumph, that
triumphi, ut circumdati essent the disciples of Christ, when surrounded
discipuli Christi ab hostibus, quasi by their enemies as lambs among
agni inter lupos; eos tamen wolves, should still convert them.
converterent.
Beda: Vel specialiter lupos vocat BEDE; Or He especially gives the name
Scribas et Pharisaeos, qui sunt of wolves to the Scribes and Pharisees,
clerici Iudaeorum. who are the Jewish clergy.
Ambrosius: Vel lupis sunt AMBROSE; Or the heretics are

haeretici comparandi: lupi enim compared to wolves. For wolves are
bestiae sunt quae insidiantur beasts who lay in wait near the sheep
ovilibus, et circa pastorales folds, and prowl about the shepherds’
versantur casas. Habitacula cottages. They dare not enter the
domorum intrare non audent; abodes of men, they pry out sleeping
somnum canum, absentiam aut dogs, absent or slothful shepherds; they
desidiam pastorum explorant; seize the sheep by the throat, that they
ovium guttur invadunt ut cito may quickly strangle them; ravenous
strangulent; feri, rapaces, natura beasts, with bodies so stiff that they
corporis rigidiores, ut se facile non cannot easily turn themselves, but are
possint inflectere, impetu quodam carried along by their own impetus, and
suo feruntur, et ideo saepe so are often deceived. If they are the
deluduntur. Si quem priores first to see a man, it is said, they by a
hominem viderint, vocem eius certain natural impulse, tear out his
quadam naturae vi feruntur voice; but if a man first sees them, they
eripere; si autem homo prius eos quake with fear. In like manner the
viderit, exagitari memorantur. Sic heretics lurk about Christ’s sheep folds,
haeretici insidiantur ovilibus Christi, howl near the cottages at night time. For
fremunt circa caulas nocturno night is the time for the treacherous who
tempore: semper enim perfidis nox obscure the light of Christ with the mists
est, qui lucem Christi nebulis of false interpretation. The inns of
pravae interpretationis obducunt; Christ, however, they dare not enter,
stabula tamen Christi intrare non and therefore are not healed, as he was
audent; et ideo non sanantur, sicut as in an inn who fell among thieves.
curatus est ille in stabulo qui incidit They look out for the shepherds’
in latrones. Explorant pastoris absence, for they can not attack the
absentiam, quia praesentibus sheep when the shepherds are by.
pastoribus oves Christi incusare Owing also to the inflexibility of a hard
non possunt; quadam etiam mentis and obstinate mind, they seldom if ever
intentione duri ac rigidi nequaquam turn from their error, while Christ the true
solent a suo errore deflectere; interpreter of Scripture mocks them, so
quos Scripturae verus interpres that they went forth their violence in
Christus illudit; ut in vanum suos vain, and are not able to hurt; and if they
effundant impetus, et nocere non overtake any one by the subtle trickery
possint: qui si quem versuta of their disputations, they make him
disputationis suae circumscriptione dumb. For he is dumb who confesses
praeveniunt, faciunt obmutescere; not the word of God with the glory which
mutus est enim qui verbum Dei belongs to it. Beware then lest the
non eadem qua est gloria heretic deprive you of your voice, and
confitetur. Cave igitur ne tibi vocem lest you detect him not first. For he is
tollat haereticus, ne priorem non creeping on while his treachery is
ipse deprehenderis: serpit enim disguised. But if you have discovered
dum latet eius perfidia. Si autem his unholy desires, you can not fear the
commenta impietatis eius loss of a holy voice. They attack the
agnoveris, iacturam piae vocis throat, they wound the vitals while they
timere non poteris. Guttur seek the soul. If also you hear any one
invadunt, vitalibus vulnus affigunt, called a priest, and you know his
dum animam petunt. Si etiam robberies, outwardly he is a sheep,
audies aliquem sacerdotem dici, et inwardly a wolf, who is longing to gratify
rapinas eius cognoscis, foris ovis, his rage with the insatiable cruelty of
intus lupus est, qui humanae necis human murder.
insaturabili crudelitate rabiem
suam desiderat explere.
Gregorius: Multi enim cum GREG. For many when they receive the
regiminis iura suscipiunt, ad right of rule, are vehement in
lacerandos subditos inardescunt, persecuting their subjects, and
terrorem potestatis exhibent; et manifesting the terrors of their power.
quia caritatis viscera non habent, And since they have no bowels of
domini videri appetunt, patres se mercy, their desire is to seem to be
esse minime recognoscunt: masters, forgetting altogether that they
humilitatis locum in elationem are fathers, changing an occasion for
dominationis immutant. Contra humility, into an exaltation of power. We
quae omnia considerandum nobis must on the other hand consider, that as
est, quia sicut agni inter lupos lambs are sent among wolves because
mittimur, ut sensum servantes they preserve the feeling of innocence,
innocentiae, morsum malitiae non so we should make no malicious
habeamus: qui enim locum attacks. For he who undertakes the
praedicationis suscipit, mala inferre office of preacher ought not to bring
non debet, sed tolerare; quem et si evils upon others, but to endure them;
quando zelus rectitudinis exigit ut who although at times an upright zeal
erga subiectos saeviat, intus demands that he should deal harshly
paterna pietate diligat quos foris with his subjects, should still inwardly in
quasi insequendo castigat: quod his heart love with a fatherly feeling
tunc rector bene exhibet, cum those whom outwardly he visits with
terrenae cupiditatis oneribus censure. And that ruler gives a good
nequaquam mentis colla supponit; example of this, who never submits the
unde subditur nolite portare neck of his soul to the yoke of earthly
sacculum neque peram. desire. Hence it is added, Carry neither
purse nor scrip.
Gregorius Nazianzenus: Quorum GREG NAZ. The sum of which is, that
summa est ut adeo virtuosi men ought to be so virtuous that the
existant quod non minus propter Gospel should make no less progress
vitae modum quam propter eorum through their way of life than their
verbum Evangelium proficiat. preaching.
Gregorius in Evang: Tanta enim GREG. For the preacher (of the Gospel)
praedicatorum debet esse in Deo ought to have such trust in God, that
fiducia ut praesentis vitae although he has provided not for the
sumptibus quamvis non expenses of this present life, he should
provideant, tamen sibi hos non still be most certainly convinced that
deesse certissime sciant: ne dum these will not fail him; lest while his mind
mens eius occupatur ad is engaged in His temporal things, he
temporalia, minus aliis provideat should be less careful for the spiritual
aeterna. things of others.
Cyrillus: Sic igitur praeceperat nec CYRIL; Thus He had already

de ipso subiecto curam habere, commanded them to have no care for
cum dixerat mitto vos sicut agnos these persons, when He said, I send
inter lupos. Nec etiam concessit you as lambs among wolves. And He
sollicitos esse erga extrinseca also forbade all care about what is
corpori, cum dixit nolite portare external to the body, by saying, Take
sacculum neque peram. Nec etiam neither purse nor scrip. Nor did He allow
concessit portare aliquid eorum men to take with them any of those
quae nondum unita sunt corpori; things which were not attached to the
unde subdit neque calceamenta. body. Hence He adds, Nor shoes. He
Non solum autem sacculum et not only forbade them to take purse and
peram portare prohibuit, sed nec scrip, but He did not allow them to
aliquam studii distractionem receive any distraction in their work,
permisit assumere, quos nec ab such as interruption by greetings on
obviantium salutatione distrahi their way. Hence He adds, Salute no
voluit; unde subdit et neminem per one by the way. Which had long ago
viam salutaveritis: quod et dudum been said by Elisha. As if He said,
ab Eliseo dictum fuit; quasi dicat: Proceed straight on to your work without
recto tramite ad opus procedite, exchanging blessings with others. For it
non alternantes benedictionibus is a loss to waste the time which is fitter
benedictiones: damnum enim est for preaching, in unnecessary things.
expendere tempus
praedicationibus competens.
Ambrosius: Non ergo haec AMBROSE; Our Lord did not then forbid
dominus prohibuit quod these things because the exercise of
benevolentiae displiceret officium, benevolence was displeasing to Him,
sed quod persequendae devotionis but because the motive of following after
intentio plus placeret. devotedness was more pleasing.
Gregorius Nazianzenus: GREG NAZ. The Lord gave them these

Mandavit etiam hoc eis dominus commands also for the glory of the
ad verbi gloriam, ne videretur in eis word, lest it should seem that
magis vigere blanditias: voluit enticements could more prevail over
etiam eos non esse sollicitos in them. He wished them also not to be
verbis alienis. anxious to speak to others.
Gregorius: Haec autem verba si GREG. If any one would have these
quis etiam per allegoriam velit words taken also allegorically, the
intelligi, pecunia clausa in sacculo money shut up in a purse is the hidden
est sapientia occulta. Qui igitur wisdom. He then who has the word of
sapientiae verbum habet, et hoc wisdom, and neglects to employ it for
erogare proximo negligit, quasi his neighbor, is like one who keeps his
pecuniam in sacculo ligatam tenet. money tied up in his purse. But by the
Per peram vero, onera saeculi, per scrip is meant the troubles of the world,
calceamenta mortuorum operum by the shoes (made of the skins of dead
exempla significantur. Qui ergo animals) are signified the examples of
officium praedicationis suscipit, dead works. He then who undertakes
dignum non est ut onus the office of preacher ought not to bear
saecularium negotiorum portet; ne the burden of business, lest while this
dum hoc eius colla deprimit, ad presses down his neck he should not
praedicanda caelestia non rise to the preaching of heavenly things;
assurgat: nec debet stultorum nor ought he to behold the example of
operum exempla conspicere, ne foolish works, lest he think to shield his
sua opera quasi ex mortuis own works as by dead skins, that is, lest
pellibus credat munire; ne scilicet because he observes that others have
quia alios talia fecisse considerat, done these things, he imagine that he
se etiam facere licenter putet. also is at liberty to do the same.
Ambrosius: Nihil etiam dominus in AMBROSE; Our Lord also would have
nobis mortale vult esse. Mortale nothing human in us. For Moses is bid
enim atque terrenum to loose off the human and earthly shoe
calceamentum Moyses iubetur when he was sent to deliver the people.
solvere, cum mitteretur ad But if any one is perplexed why in Egypt
populum liberandum. Quod si we are ordered to eat the lamb with
quem movet qua ratione in shoes on, but the Apostles are
Aegypto calceati iubentur edere appointed to preach the Gospel without
agnum, apostoli autem sine shoes: he must consider, that one in
calceamento ad praedicandum Egypt ought still to beware of the
Evangelium diriguntur; is serpent’s bite, for there were many
considerare debet, quia in Aegypto poisonous creatures in Egypt. And he
positus debet adhuc morsus who celebrates the Passover in figure
cavere serpentis, multa enim may be exposed to the wound, but the
venena in Aegypto: et qui typo minister of truth fears no poison.
Pascha celebrat, patere potest
vulneri: qui autem minister est
veritatis, venena non trepidat.
Gregorius: Omnis autem qui GREG. Now every one who salutes on
salutat in via, ex occasione salutat the way does so from the accident of the
itineris, non ex studio optandae journey, not for the sake of wishing
salutis. Qui igitur non amore health. He then who not from love of a
aeternae patriae, sed praemiorum heavenly country, but from seeking
ambitu salutem audientibus reward, preaches salvation to his
praedicat, quasi in itinere salutat: hearers, does as it were salute on the
quia ex occasione et non ex journey, since accidentally, not from any
intentione salutem audientibus fixed intention, he desires the salvation
exoptat. of his hearers.
Lectio 3
5 εἰς ἣν δ' ἂν εἰσέλθητε 5. And into whatever

οἰκίαν, πρῶτον λέγετε, house you enter, first say,
Peace be to this house. 6.
εἰρήνη τῷ οἴκῳ τούτῳ. 6 And if the son of peace be
καὶ ἐὰν ἐκεῖ ᾖ υἱὸς there, your peace shall
εἰρήνης, ἐπαναπαήσεται rest upon it: if not, it shall
ἐπ' αὐτὸν ἡ εἰρήνη ὑμῶν: turn to you again. 7. And
in the same house remain,
εἰ δὲ μή γε, ἐφ' ὑμᾶς
eating and drinking such
ἀνακάμψει. 7 ἐν αὐτῇ δὲ things as they give; for the
τῇ οἰκίᾳ μένετε, laborer is worthy of his
ἐσθίοντες καὶ πίνοντες hire. Go not from house to
τὰ παρ' αὐτῶν, ἄξιος γὰρ house. 8. And into
whatsoever city you enter,
ὁ ἐργάτης τοῦ μισθοῦ and they receive you, eat
αὐτοῦ. μὴ μεταβαίνετε such things as are set
ἐξ οἰκίας εἰς οἰκίαν. 8 καὶ before you: 9. And heal
εἰς ἣν ἂν πόλιν the sick that are therein,
and say to them, The
εἰσέρχησθε καὶ δέχωνται kingdom of God is come
ὑμᾶς, ἐσθίετε τὰ nigh to you. 10. But into
παρατιθέμενα ὑμῖν, 9 whatsoever city you enter,
καὶ θεραπεύετε τοὺς ἐν and they receive you not,
go your ways out into the
αὐτῇ ἀσθενεῖς, καὶ
streets of the same, and
λέγετε αὐτοῖς, ἤγγικεν say, 11. Even the very
ἐφ' ὑμᾶς ἡ βασιλεία τοῦ dust of your city, which
θεοῦ. 10 εἰς ἣν δ' ἂν cleaves on us, we do wipe
πόλιν εἰσέλθητε καὶ μὴ off against you:
notwithstanding be you
δέχωνται ὑμᾶς, sure of this, that the
ἐξελθόντες εἰς τὰς kingdom of God is come
πλατείας αὐτῆς εἴπατε, nigh to you. 12. But I say
11 καὶ τὸν κονιορτὸν τὸν to you, that it shall be
more tolerable in that day
κολληθέντα ἡμῖν ἐκ τῆς
for Sodom, than for that
πόλεως ὑμῶν εἰς τοὺς city.
πόδας ἀπομασσόμεθα
ὑμῖν: πλὴν τοῦτο
γινώσκετε ὅτι ἤγγικεν ἡ
βασιλεία τοῦ θεοῦ. 12
λέγω ὑμῖν ὅτι σοδόμοις
ἐν τῇ ἡμέρᾳ ἐκείνῃ
ἀνεκτότερον ἔσται ἢ τῇ
πόλει ἐκείνῃ.
Chrysostomus: Bonorum omnium CHRYS. Peace is the mother of all

mater pax est, sine qua cetera inania good things, without it all other things
sunt: propter quod dominus discipulis are vain. Our Lord therefore
intrantibus domos, illico pacem iussit commanded His is disciples on
proferre tamquam bonorum indicium, entering a house first to pronounce
dicens in quamcumque domum peace as a sign of good things,
intraveritis, primum dicite: pax huic saying, Into whatever house you
domui. enter, first say, Peace be to this
house.
Ambrosius: Ut scilicet pacis AMBROSE; That in truth we should

perferamus nuntium, ipse primus convey the message of peace, and
ingressus pacis benedictione that our very first entrance be
celebretur. attended with the blessing of peace.
Chrysostomus: Unde pontifex CHRYS. And hence he who presides

Ecclesiae tradit eam, dicens: pax in the Church gives it, saying, Peace
vobis. Implorant autem pacem sancti, to all. Now holy men ask for peace,
non solum eam quae versatur inter not only that which dwells among
homines ad invicem, sed et eam men in mutual intercourse, but that
quae pertinet ad nos ipsos: nam which belongs to ourselves. For
saepius in pectore bellum gerimus, et oftentimes we wage war in our hearts,
nullo molestante turbamur, nec non and are disturbed even when no one
prava desideria contra nos crebro troubles us; bad desires also
insurgunt. frequently rise up against us.
Titus: Dicitur autem pax huic domui, TITUS BOST. But it is said, Peace be
scilicet habitantibus domum: omnes to this house, that is, to them that
alloquantur, maiores pariter et dwell in the house. As if he says, I
minores, neque cum indignis vestra speak to all, both the greater and the
salutatio dirigetur; unde subditur et si less, yet should not your salutation be
ibi fuerit filius pacis, requiescet super addressed to them that are unworthy
illum pax vestra; quasi dicat: vos of it. Hence it is added, And if the son
quidem proferetis verbum, res autem of peace be there, your peace shall
pacis applicabitur meo iudicio, rest upon it. As if he says, You indeed
ubicumque dignum esse videbitur. Si shall utter the word, but the blessing
quis autem non sit dignus, non estis of peace shall be applied wherever I
delusi, nec verborum vestrorum shall deem men worthy of it. But if
gratia periit; immo reciprocatur ad any one is not worthy, you are not
vos; et hoc est quod subditur sin mocked, the grace of your word has
autem, ad vos revertetur. not perished, but is returned to you.
And this is what is added, But if not, it
shall return to you again.
Gregorius: Pax enim quae ab ore GREG. For the peace which is
praedicatoris offertur, aut requiescet offered by the mouth of the preacher
in domo, si in ea fuerit quisquam shall either rest on the house, if there
praedestinatus ad vitam, et caeleste be any one in it predestined to life,
verbum sequitur, quod audit; aut si who follows the heavenly word which
nullus audire voluerit, ipse he hears; or if no one be willing
praedicator sine fructu non erit, quia indeed to hear, the preacher himself
ad eum pax revertitur, dum ei a shall not be without fruit, for the
domino pro labore sui operis merces peace returns to him, while the Lord
recompensatur. Si autem pax nostra gives him the recompense of reward
recipitur, dignum est ut ab eis terrena for the labor of his work. But if our
stipendia consequamur, quibus peace is received, it is meet that we
patriae caelestis praemia offerimus; should obtain earthly supplies from
unde sequitur in eadem autem domo those to whom we offer the rewards
manete edentes et bibentes quae of a heavenly country. Hence it
apud illos sunt. Ecce qui peram et follows: And in the same house
sacculum portari prohibuit, sumptus remain, eating and drinking such
et alimenta ex eadem praedicatione things as they give. Mark, that He
concedit. who forbade them to carry purse and
scrip, allows them to be an expense
to others, and to receive sustenance
from preaching.
Chrysostomus: Sed ne aliquis CHRYS. But lest any one should say,
diceret: consumo res proprias I am spending my own property in
parando advenis mensam, illum preparing a table for strangers, He
primo intrantem facit tibi pacis donum first makes them offer the gift of
offerre, cui nihil est aequale, ut scias peace, to which nothing is equal, that
te maiora, quam des, suscipere. you may know that you receive
greater things than you give.
Titus: Vel aliter continua. Quia non TITUS BOST. Or else; Since you are
estis constituti iudices eorum qui sunt not appointed Judges as to who are
digni vel indigni, edatis et bibatis worthy and who are unworthy, eat
quae vobis offeruntur ab eis. Dimittite and drink what things they offer to
autem mihi eorum qui vos recipiunt you. But leave to me the trial of those
examen; nisi vobis quoque sit notum who receive you, unless you happen
non esse ibi filium pacis; tunc enim also to know that the son of peace is
fortassis retrocedere debetis. not there, for perhaps in that case you
ought to depart.
Theophylactus: Vide igitur qualiter THEOPHYL. See then how He taught

discipulos mendicare instituit, et pro His disciples to beg, and wished them
pretio eos nutrimentum habere voluit; to receive their nourishment as a
nam subditur dignus est enim reward. For it is added, For the
operarius mercede sua. laborer is worthy of his hire.
Gregorius in Evang: Sunt enim iam GREG. For now the very food which
de mercede operarii ipsa alimenta supports him is part of the wages of
sustentationis; ut hic merces de the laborer, as in this life the hire
labore praedicationis inchoetur quae commences with the labor of
illic de veritatis visione perficitur. Qua preaching, which in the next is
in re considerandum est quod uni completed with the sight of truth. And
nostro operi duae mercedes here we must consider that two
debentur: una in via, quae nos in rewards are due to one work of ours,
labore sustentat; alia in patria, quae one on the Journey, which supports
nos in resurrectione remunerat. us in labor, the other in our country,
Merces itaque quae in praesenti which recompenses us at the
recipitur, hoc in nobis debet agere ut resurrection. Therefore the reward
ad sequentem mercedem robustius which we receive now ought so to
tendatur. Verus ergo quisque work in us, that we the more
praedicator non ideo praedicare vigorously strive to gain the
debet ut in hoc tempore mercedem succeeding reward. Every true
accipiat; sed ideo mercedem recipere preacher then ought not so to preach,
ut praedicare valeat. Quisque that he may receive a reward at the
namque ideo praedicat ut hic laudis present time, but so to receive a
vel muneris mercedem recipiat, reward that he may have strength to
aeterna mercede se privat. preach. For whoever so preaches that
here he may receive the reward of
praise, or riches, deprives himself of
an eternal reward.
Ambrosius. Subditur virtus alia, ne AMBROSE; Another virtue is added,

de domo in domum quis vaga that we should not go about easily,
facilitate demigret; sequitur enim changing from house to house. For it
nolite transire de domo in domum: ut follows, Go not from house to house;
scilicet amore hospitali servemus that is, that we should preserve a
constantiam, neque aliquam amicitiae consistency in our love towards our
necessitudinem facile resolvamus. hosts, nor lightly loose any bond of
friendship.
Beda: Descripto autem diversae BEDE; Now having described the

domus hospitio, quid iam in reception from different houses, he
civitatibus agere debeant docet: piis teaches them what they ought to do
scilicet in omnibus communicare, ab in the cities; namely, to have
impiorum vero per omnia societate intercourse with the good in all, but to
secerni; unde sequitur et in keep from the society of the wicked in
quamcumque civitatem intraveritis, et every thing; as it follows, But into
susceperint vos, manducate quae whatsoever city you enter, and they
apponuntur vobis. receive you, eat such things as are
set before you.
Theophylactus: Quamvis modica THEOPHYL. Although they be few

existant et vilia, nihil amplius and poor, ask for nothing more; He
inquirentes. Denuntiat etiam eis ut also tells them to work miracles, and
operantes miracula homines ad suas their word shall draw men to their
praedicationes attraherent; unde preaching. Hence he adds, And heal
subdit et curate infirmos qui in illa the sick that are therein, and say to
sunt, et dicite illis: appropinquavit in them, The kingdom of God is come
vos regnum Dei. Si enim prius nigh to you. For if you first heal and
curaveritis, deinde docueritis, then teach, the word will prosper, and
prosperabitur sermo, et homines men believe that the kingdom of God
credent regnum Dei appropinquare: is come nigh. For they would not be
non enim curarent, nisi hoc aliqua cured unless by the working of some
virtus divina perficeret. Sed etiam divine power. But also when they are
cum secundum animam curantur, healed in their soul, the kingdom of
appropinquat in eos regnum Dei, God comes nigh to them, for it is far
quod longe est ab eo cui dominatur off from him over whom sin has the
peccatum. dominion.
Chrysostomus in Matthaeum: Vide CHRYS. Now mark the excellence of
autem dignitatem apostolorum: nihil the Apostles. They are bid to utter
sensibile monentur proferre, qualia nothing relating to sensible things,
qui circa Moysen et prophetas, such as Moses and the Prophets
scilicet bona terrena; sed quaedam spoke of, namely, earthly goods, but
nova et mirabilia, scilicet regnum Dei. certain new and marvelous things,
namely, the kingdom of God.
Maximus: Dicitur autem MAX. Which it is said is come nigh,

appropinquavit: non ut ostendat not to show the shortness of time, for
temporis brevitatem; neque enim the kingdom of God comes not with
regnum Dei venit cum observatione; observation, but to mark the
sed ostendit dispositionem hominum disposition of men towards the
ad regnum Dei; quod quidem potentia kingdom of God, which is indeed
est in omnibus credentibus, actu vero potentially in all believers, but actually
in his qui respuunt corporalem vitam, in those who reject the life of the
et solam eligunt spiritualem, qui body, and choose only the spiritual
dicere possunt: vivo autem non ego, life; who are able to say, Now I live,
sed vivit in me Christus. yet not I, but Christ lives in me.
Ambrosius: Deinde docet AMBROSE; He next teaches them to

excutiendum de pedibus pulverem, si shake off the dust from their feet
quis recipiendos civitatis hospitio non when the men of a city have refused
putaverit, dicens in quamcumque to entertain them, saying, Into
civitatem intraveritis, et non whatsoever city you enter, and they
receperint vos, exeuntes in plateas receive you not, shake off the dust.
eius, dicite: etiam pulverem pedum,
qui adhaesit nobis de civitate vestra,
extergimus in vos.
Beda: Vel ad contestationem terreni BEDE; Either as a testimony to the

laboris quem pro illis inaniter earthly toil which they had in vain
susceperunt; vel ut ostendatur usque undergone for them, or to show that
adeo se ab ipsis nihil terrenum so far from seeking any thing earthly
quaerere ut etiam pulverem de terra from them, they suffer not even the
eorum non sibi patiantur adhaerere. dust from their land to cleave to them.
Vel per pedes ipsum opus et Or by the feet is meant the very labor
incessus praedicationis significatur; and walking to and fro of preaching;
pulvis vero quo asperguntur, terrenae but the dust with which they are
levitas est cogitationis, a qua et sprinkled is the lightness of worldly
summi doctores immunes esse thoughts, from which even the
nequeunt. Qui ergo spreverint greatest teachers cannot be free.
doctrinam, labores et pericula Those then who have despised the
docentium, ad testimonium suae teaching, turn the labors and dangers
damnationis inflectunt. of the teachers into a testimony of
their condemnation.
Origenes. Extergendo ergo pulverem ORIGEN; By wiping off the dust of
pedum in eos, quodammodo dicunt: their feet against them, they in some
pulvis peccatorum vestrorum merito sort say, The dust of your sins shall
veniet super vos. Et attende, quod deservedly come upon you. And mark
quaecumque civitates non suscipiunt that the cities which receive not the
apostolos sanamque doctrinam, Apostles and sound doctrine have
habent plateas, iuxta illud: lata est via streets, according to Matthew, Broad
quae ducit ad perditionem. is the way which leads to destruction.
Theophylactus: Et sicut THEOPHYL. And as they who

recipientibus apostolos receive the Apostles are said to have
appropinquare regnum Dei dicitur in the kingdom of God come nigh to
beneficium, sic non recipientibus in them as a blessing, so those who do
praeiudicium; unde subdit tamen hoc not receive them are said to have it
scitote, quia appropinquavit regnum nigh to them as a curse. Hence He
Dei; sicut adventus regis est adds, Notwithstanding, be you sure of
quibusdam ad poenam, quibusdam this, that the kingdom of God is come
vero ad honorem; unde de eorum nigh to you, as the coming of a king is
poena subditur dico autem vobis, to some for punishment, but to some
quia Sodomis in illa die remissius erit for honor. Hence it is added
quam illi civitati. respecting their punishment, But I say
to you, It shall be more tolerable for
Sodom, &c.
Eusebius: Nam in civitate EUSEBIUS. For in the city of Sodom,

Sodomitarum non caruerunt Angeli Angels were not without
hospitio; sed Lot inventus est dignus entertainment, but Lot was found
eos hospitari. Si ergo ad accessum worthy to receive them into his house.
discipulorum, nec unus invenietur in If then at the coming of the disciples
civitate qui eos recipiat, quomodo into a city there shall not be found
non peior erit civitate Sodomorum? one to receive them, will not that city
Hic sermo docebat eos audacter be worse than Sodom? These words
aggredi regulam paupertatis: non persuaded them to attempt boldly the
enim posset consistere civitas et villa, rule of poverty. For there could not be
nec vicus, sine aliquo incola noto a city or village without some
Deo: nam nec Sodoma subsisteret inhabitants acceptable to God. For
non reperto Lot, quo recedente tota Sodom could not exist without a Lot
repente periit. found in it, at whose departure the
whole was suddenly destroyed.
Beda: Sodomitae quoque ipsi etsi BEDE; The men of Sodom, although
inhospitales fuerint inter cetera carnis they were hospitable in the midst of
animaeque flagitia, nulli tamen apud all their wickedness of soul and body,
eos tales hospites quales apostoli yet were there no such guests found
reperti sunt: et Lot quidem aspectu et among them as the Apostles. Lot
auditu iustus erat, non tamen ibi indeed was righteous both in seeing
aliquid docuisse aut signa fecisse and hearing, yet he is not said to
perhibetur. have taught or worked miracles.
Lectio 4
13 οὐαί σοι, χοραζίν: 13. Woe to you, Chorazin!

οὐαί σοι, βηθσαϊδά: woe to you, Bethsaida! for if
the mighty works had been
ὅτι εἰ ἐν τύρῳ καὶ done in Tyre and Sidon,
σιδῶνι ἐγενήθησαν αἱ which have been done in
δυνάμεις αἱ you, they had a great while
γενόμεναι ἐν ὑμῖν, ago repented, sitting in
sackcloth and ashes. 14. But
πάλαι ἂν ἐν σάκκῳ
it shall be more tolerable for
καὶ σποδῷ καθήμενοι Tyre and Sidon at the
μετενόησαν. 14 πλὴν judgment, than for you. 15.
τύρῳ καὶ σιδῶνι And you, Capernaum, which
ἀνεκτότερον ἔσται ἐν are exalted to heaven, shall
be thrust down to hell. 16. He
τῇ κρίσει ἢ ὑμῖν. 15 that hears you hears me; and
καὶ σύ, καφαρναούμ, he that despises you
μὴ ἕως οὐρανοῦ despises me; and he that
ὑψωθήσῃ; ἕως τοῦ despises me despises him
that sent me.
ᾅδου καταβήσῃ. 16 ὁ
ἀκούων ὑμῶν ἐμοῦ
ἀκούει, καὶ ὁ ἀθετῶν
ὑμᾶς ἐμὲ ἀθετεῖ: ὁ δὲ
ἐμὲ ἀθετῶν ἀθετεῖ
τὸν ἀποστείλαντά με.
Ambrosius: Docet dominus AMBROSE; Our Lord warns us that they

graviori poenae obnoxios fore qui will meet with a heavier punishment who
Evangelium non sequendum have refused to follow the Gospel than
quam qui legem iudicaverunt esse those who have chosen to break the law;
solvendam, dicens vae tibi, saying, Woe to you, Chorazin! woe to
Corozaim, vae tibi, Bethsaida. you, Bethsaida!
Beda: Corozaim, Bethsaida et BEDE; Chorazin, Bethsaida, and

Capharnaum, Tiberias quoque, Capernaum, Tiberias also which John
quam Ioannes nominat, civitates mentions, are cities of Galilee situated
sunt Galilaeae, sitae in littore laci on the shore of the lake of Gennesaret,
Genezareth, qui ab Evangelistis which is called by the Evangelists the
mare Galilaeae, vel Tiberiadis sea of Galilee or Tiberias. Our Lord thus
appellatur. Plangit ergo dominus mourns over these cities which after
has civitates, quae post tanta such great miracles and wonders
miracula atque virtutes non repented not, and are worse than the
poenituerunt, peioresque sunt Gentiles who break through the law of
gentilibus naturale tantum ius nature only, seeing that after despising
dissipantibus: quia post descriptae the written law, they feared not to
legis contemptum, filium quoque despise also the Son of God and His
Dei et gloriam eius spernere non glory. Hence it follows, For if the mighty
timuerunt; unde sequitur quia si in works had been done in Tyre and Sidon
Tyro et Sidone factae fuissent which have been done in you, they had a
virtutes quae in vobis factae sunt, great while ago repented sitting in
olim in Cilicio et cinere sedentes sackcloth and ashes, &c. By sackcloth,
poeniterent. In Cilicio, quod de which is woven together from the hairs of
pilis caprarum contexitur, asperam goats, he signifies a sharp remembrance
peccati pungentis memoriam of previous sin. But by ashes, he hints at
significat; in cinere autem mortis the consideration of death, by which we
considerationem, per quam in are reduced to dust. Again, by the sitting
pulverem redigimur, demonstrat. down, he implies the lowliness of our
Porro in sessione humilitatem conscience. Now we have seen in this
propriae conscientiae significat. day the word of the Savior fulfilled, since
Impletum autem videmus hodie Chorazin and Bethsaida, though our
dictum salvatoris: quia Corozaim Lord was as present among them,
et Bethsaida praesente domino believed not, and Tyre and Sidon were
credere noluerunt: Tyrus autem et friendly both to David and Solomon, and
Sidon et quondam David ac afterwards believed in the disciples of
Salomon amici fuere, et post Christ who preached the Gospel there.
evangelizantibus Christi credidere
discipulis.
Chrysostomus in Matthaeum: CHRYS. Our Lord mourns over these

Deplorat autem dominus has cities for our example, because shedding
civitates ad nostrum exemplum: tears and bitter lamentations over those
eo quod effusio lacrymarum et who are insensible to grief, is no slight
gemitus amarus super patientes antidote, tending both to the correction of
insensibilitatem doloris, non the insensible, and to the remedy and
modicum antidotum est et ad consolation of those who mourn over
correctionem patientium, et ad them. Again, He draws them over to
remedium ingemiscentium super what is good, not only by lamenting over
eos. Non solum autem per them, but also by alarming them. Hence
deplorationem inducit eos ad it follows, But it shall be more tolerable
bonum, sed etiam per terrorem; for Tyre and Sidon, &c. This we ought
unde sequitur verumtamen Tyro et also to listen to. For not upon them
Sidoni remissius erit quam vobis in alone, but upon us also, He has passed
iudicio. Hoc et nos audire sentence, if we receive not the guests
debemus: non enim solum illis, who come to us, since He commanded
sed etiam nobis peius iudicium them to shake off the very dust from their
statuit, nisi receperimus intrantes feet. And in another place: Now when
ad nos hospites, quorum pulverem our Lord had done many mighty works in
praecepit excutere. Cum autem Capernaum, and had Himself dwelt
plurima signa fecisset dominus in there, it seemed to be exalted above the
Capharnaum, et eum ipsa incolam other cities, but through unbelief fell to
habuisset, videbatur super alias destruction. Hence it follows, And you,
civitates exaltata; sed propter Capernaum, which are exalted to
incredulitatem cecidit in ruinam; heaven, shall be thrust down to hell; that,
unde sequitur et tu, Capharnaum, in fact, the judgment might be in
usque in caelum exaltata, usque proportion to the honor.
ad Infernum demergeris; ut scilicet
iudicium sit proportionabile honori.
Beda: Duplex autem in hac BEDE; This sentence admits of two

sententia sensus est. Vel ideo ad meanings: Either for this reason shall
Infernum demergeris, quia contra you be thrust down into hell, because
praedicationem meam you proudly resisted My preaching; that
superbissime restitisti, ut scilicet in truth she might be understood to have
intelligatur in caelum exaltata per raised herself up to heaven by her pride.
superbiam: vel ideo quia es Or, because you are exalted to heaven
exaltata usque ad caelum meo by My dwelling in you, and by My
hospitio, et meis signis, maioribus miracles, halt you be beaten with more
plecteris suppliciis, quia his stripes, since even these you refused to
quoque credere noluisti. Et ne quis believe. And that no one should suppose
putaret hanc increpationem vel that this interpretation applied only either
tantummodo civitatibus vel to the cities or the persons who, seeing
personis convenire quae dominum our Lord in the flesh despised Him, and
in carne videntes spernebant, et not to all also who now despise the
non omnibus qui hodie quoque words of the Gospel, Ho proceeds to add
Evangelii verba despiciunt; these words, He that hears you, hears
consequenter adiunxit, dicens qui me.
vos audit, me audit.
Cyrillus: Per quod docet, quicquid CYRIL; Whereby He teaches, that

per sanctos apostolos dicit, whatever is said by the holy Apostles
acceptandum esse: quia qui illos must be received, since he who hears
audit, Christum audit. Inevitabilis them hears Christ, and an inevitable
ergo poena haereticis imminet, qui punishment therefore hangs over
apostolorum negligunt verba; heretics who neglect the words of the
sequitur enim et qui vos spernit, Apostles; for it follows, and he who
me spernit. despises you despises me.
Beda: Ut scilicet in audiendo BEDE; That is, that every one indeed on
quisque vel spernendo Evangelii hearing or despising the preaching of the
praedicationem, non viles Gospel might learn that he is not
quasque personas, sed dominum despising or hearing the mere individual
salvatorem, immo ipsum patrem preacher, but our Lord and Savior, nay
spernere se vel audire disceret; the Father Himself; for it follows, And he
nam sequitur qui autem me that despises me, despises him that sent
spernit, spernit eum qui misit me: me. For the Master is heard in His
disciple, the Father honored in His Son.
quia in discipulo magister auditur,
et in filio pater honoratur.
Augustinus de Verb. Dom: Si AUG. But if the word of God reaches to

autem sermo Dei ad vos quoque us also, and appoints us in the Apostles
pervenit, et in eo loco vos place, beware of despising us, lest that
constituit, videte ne spernatis nos, reach to Him which you have done to us.
ne ad illum perveniat quod nobis
feceritis.
Beda: Potest et ita intelligi: qui vos BEDE; It may also be understood as
spernit, me spernit; idest, qui non follows, He who despises you, despises
facit misericordiam uni de fratribus me, that is, he who shows not mercy to
meis minimis, nec mihi facit. Qui one of the least of My brethren, neither
autem me spernit, nolens credere shows it to Me. But he who despises me,
filium Dei, spernit eum qui me (refusing to believe on the Son of God,)
misit: quia ego et pater unum despises him that sent me. For I and my
sumus. Father are one.
Titus: Simul autem in hoc TITUS BOST. But at the same time He
discipulos consolatur; quasi dicat: herein consoles His disciples, as if He
non dicatis: cur imus passuri said, Say not why are we about to suffer
contumelias? Accomodate reproach. Let your speech be with
linguam; ego praebeo gratiam, in moderation. I give you grace, upon Me
me vestra redundat contumelia. your reproaches fall.
Lectio 5
17 ὑπέστρεψαν δὲ οἱ 17. And the seventy returned

ἑβδομήκοντα [δύο] again with joy, saying, Lord,
even the devils are subject to
μετὰ χαρᾶς λέγοντες, us through your name. 18.
κύριε, καὶ τὰ And he said to them, I beheld
δαιμόνια Satan as lightning fall from
ὑποτάσσεται ἡμῖν ἐν heaven. 19. Behold, I give to
you power to tread on
τῷ ὀνόματί σου. 18
serpents and scorpions, and
εἶπεν δὲ αὐτοῖς, over all the power of the
ἐθεώρουν τὸν enemy: and nothing shall by
σατανᾶν ὡς any means hurt you. 20.
ἀστραπὴν ἐκ τοῦ Notwithstanding in this rejoice
not, that the spirits are subject
οὐρανοῦ πεσόντα. 19 to you; but rather rejoice,
ἰδοὺ δέδωκα ὑμῖν τὴν because your names are
ἐξουσίαν τοῦ πατεῖν written in heaven.
ἐπάνω ὄφεων καὶ
σκορπίων, καὶ ἐπὶ
πᾶσαν τὴν δύναμιν
τοῦ ἐχθροῦ, καὶ οὐδὲν
ὑμᾶς οὐ μὴ ἀδικήσῃ.
20 πλὴν ἐν τούτῳ μὴ
χαίρετε ὅτι τὰ
πνεύματα ὑμῖν
ὑποτάσσεται, χαίρετε
δὲ ὅτι τὰ ὀνόματα
ὑμῶν ἐγγέγραπται ἐν
τοῖς οὐρανοῖς.
Cyrillus: Supra dictum est, quod CYRIL; It was said above that our Lord
dominus misit discipulos gratia sent forth His disciples sealed with the
spiritus sancti insignitos, et facti grace of the Holy Spirit, and that being
praedicationis ministri potestatem made ministers of preaching, they
super immundos spiritus received power over the unclean spirits.
acceperunt; nunc autem reversi But now when they returned, they
confitentur honorantis eos confess the power of Him who honored
potentiam; unde dicitur reversi them, as it is said, And the seventy
sunt autem septuaginta duo cum returned again with joy, saying, Lord,
gaudio dicentes: domine, etiam even the devils are subject to us, &c.
Daemonia subiciuntur nobis in They seemed indeed to rejoice rather
nomine tuo. Videbantur quidem that they were made workers of miracles,
gaudere magis quod facti sunt than that they had become ministers of
miraculorum auctores, quam quod preaching. But they had better have
facti erant praedicationis ministri. rejoiced in those whom they had taken,
Erat autem melius eos gaudere in as St. Paul says to them that were called
illis quos ceperunt, sicut vocatis by him, My joy and my crown.
per ipsum dicit Paulus: gaudium
meum et corona mea.
Gregorius Moralium: Mire autem GREG. Now our Lord, in a remarkable

dominus ut in discipulorum manner, in order to put down high
cordibus elationem premeret, thoughts in the hearts of His disciples,
iudicium ruinae retulit, quod ipse Himself related the account of the fall
magister elationis accepit; ut in which the teacher of pride suffered; that
auctore superbiae discerent quid they might learn by the example of the
de elationis vitio formidarent; unde author of pride, what they would have to
sequitur videbam Satanam sicut dread from the sin of pride. Hence it
fulgur de caelo cadentem.
follows, I beheld Satan as lightning fall
from heaven.
Basilius: Dicitur Satanas, eo BASIL; He is called Satan, because he is

quod adversatur bono; hoc enim an enemy to God, (for this the Hebrew
significat nomen Hebraicum; sed word signifies,) but he is called the Devil,
Diabolus dicitur, eo quod because he assists us in doing evil, and
cooperatur nobis in malo, et is an accuser. His nature is incorporeal,
accusator sit. Natura eius est his abode in the air.
incorporea, locus aereus.
Beda: Non autem dicit: modo BEDE; He says not, ‘I see now,’ but
video, sed: prius videbam, quando referring to past time, I saw, when he fell.
corruit. Quod autem ait sicut But by the words as lightning, He
fulgur, vel praecipitem de supernis signifies either a fall headlong from the
ad ima lapsum significat; vel quia high places to the lowest, or that now
deiectus adhuc transfigurat se in cast down, he transforms himself into an
Angelum lucis. angel of light.
Titus: Se autem dicit vidisse TITUS BOST. Now He says that He saw
tamquam iudicem, qui novit it, as being Judge, for He knew the
incorporeorum passiones. Vel dicit sufferings of the spirits Or He says, as
sicut fulgur, quia natura fulgidus lightning, because by nature Satan
erat ut fulgur; sed factus est shone as lightning, but became darkness
tenebrosus propter affectum; quia through his affections, since what God
quod Deus fecit bonum, hoc ipse made good he changed in himself to evil.
in se alteravit in malum.
Basilius: Supernae enim virtutes BASIL; For the heavenly Powers are not
non sunt naturaliter sanctae, sed naturally holy, but according to the
secundum analogiam divini analogy of divine love they receive their
amoris mensuram sanctificationis measure of sanctification. And as iron
sortiuntur. Et sicut ferrum positum placed in the fire does not cease to be
in igne non desinit esse ferrum, iron, though by the violent application of
vehementi tamen flammae unione the flame both in effect and appearance,
tam effectu quam aspectu in it passes into fire; so also the Powers on
ignem pertransit; sic et almae high, from their participation in that which
virtutes ex participatione eius is naturally holy, have a holiness
quod est naturaliter sanctum, implanted in them. For Satan had not
insitam habent sanctificationem: fallen, if by nature he had been
neque enim cecidisset Satanas, si unsusceptible of evil.
natura fuisset insusceptibilis mali.
Cyrillus: Vel aliter. Videbam CYRIL; Or else, I saw Satan as lightning

Satanam sicut fulgur de caelo fall from heaven, that is, from the highest
cadentem, idest a suprema power to the lowest impotence. For
potentia in extremam fragilitatem. before the coming of our Savior, he had
Nam ante salvatoris adventum subdued the world to him, and was
subegerat sibi orbem, et ab worshipped by all men. But when the
omnibus colebatur; sed cum only-begotten Word of God came down
unigenitum verbum Dei de caelo from heaven, he fell as lightning, seeing
descendit, corruit tamquam fulgur, that he is trodden under foot by those
quia conculcatur ab adorantibus who worship Christ. As it follows, And,
Christum; unde sequitur et ecce behold, I give those you power to tread
dedi vobis potestatem calcandi upon serpents, &c.
supra serpentes et scorpiones.
Titus: Serpentes quidem TITUS BOST. Serpents indeed at one

aliquando figuraliter in deserto time under a figure were made to bite the
mordebant Iudaeos et necabant Jews, and kill them because of their
eos, eo quod infideles erant; venit unbelief. But there came One who should
autem qui serpentes illos destroy those serpents; even the Brazen
perimeret aeneus serpens Serpent, the Crucified, so that if any one
crucifixus, ut si quis credens in should look on Him believing, he might
eum prospexerit, liberetur a be healed from his wounds and saved.
morsibus et salvetur.
Chrysostomus: Deinde ne CHRYS. Then lest we should suppose

putaremus hoc dici de bestiis, this was spoken of beasts, He added,
subiunxit et supra omnem And over all the power of the enemy.
virtutem inimici.
Beda: Hoc est omne genus BEDE; That is, I give you the power of
immundorum spirituum de casting out every kind of unclean spirit,
obsessis corporibus eiciendi; et from the bodies possessed. And as far
quantum ad ipsos subdit et nihil as regards themselves, He adds, And
vobis nocebit: quamvis et ad nothing shall hurt you. Although it might
litteram possit accipi: Paulus enim also be taken literally. For Paul when
a vipera invasus nihil mali patitur, attacked by a viper suffered no injury.
et Ioannes hausto veneno non John having drunk poison is not harmed
laeditur. Hoc autem inter by it. But I think there is this difference
serpentes qui dente et scorpiones between serpents who bite with the
qui cauda nocent, distare arbitror, teeth, and scorpions who sting with the
quod serpentes aperte tail, that the serpents signify men or
saevientes, scorpiones clanculo spirits raging openly, scorpions signify
insidiantes, vel homines vel them plotting in secret. Or serpents are
Daemones significent. Vel those which cast the poison of evil
serpentes qui inchoandis persuasion upon virtues just beginning,
virtutibus venena pravae scorpions which go about to corrupt at
persuasionis obiciunt: scorpiones last virtues which have been brought to
qui consummatas virtutes ad perfection.
finem vitiare intendunt.
Theophylactus: Vel serpentes THEOPHYL. Or serpents are those

sunt qui visibiliter nocent, veluti which visibly hurt, as the evil spirit of
fornicationis et homicidii Daemon: adultery and murder. But those are called
qui vero invisibiliter nocent, scorpions which invisibly injure, as in the
scorpiones vocantur, sicut in vitiis sins of the spirit.
spiritualibus.
Gregorius Nyssenus: Voluptas GREG NYSS. For pleasure is called in

etiam serpens dicitur in Scriptura, Scripture a serpent, which by nature is
cuius natura est quod si caput such that if its head has reached a wall
eius muri stricturam attigerit, so as to press upon it, it drags its whole
totum sequens corpus ad se body after it. So nature has given man
trahit: sic natura necessarium the habitation which was necessary for
concessit homini domicilium; sed him. But by means of this necessity,
per hanc necessitatem pleasure assaults the heart, and perverts
aggrediens voluptas animum ad it to the indulgence of immoderate
immoderatum quemdam ornatum ornament; in addition to this it brings in
pervertit; ad hoc subsequentem its train covetousness, which is followed
avaritiam trahit, quam impudicitia by lust, that is, the last member or tail of
sequitur, idest ultimum membrum, the beast. But as it is not possible to
et cauda bestialitatis. Sed draw back the serpent by its tail, so to
quemadmodum non est per remove pleasure we must not begin with
caudam serpentem retrahi, sic the last, unless one has closed the first
non est incipiendum ab ultimis ad entrance to evil.
evellendum voluptates, nisi quis
priorem aditum obturet malitiae.
AthanasiusDeludunt autem nunc ATHAN. But now through the power of

per Christi virtutem pueri Christ boys make a mock at pleasure,
voluptatem, quae quondam which formerly led away the aged, and
seducebat grandaevos; et virgines virgins steadfastly trample upon the
perseverant conculcantes desires of serpentine pleasure. Some
serpentinae voluptatis fallacias. also tread upon the very sting of the
Sed et quidam ipsum aculeum scorpion, that is, of the devil, namely
scorpionis, idest Diaboli, death, and fearing not destruction
conculcantes, scilicet mortem, become witnesses of the word. But many
non timuerunt interitum; verbi giving up earthly things walk with a free
gratia, martyres facti; plerique step in heaven, dreading not the prince
vero postpositis terrenis, libero of the air.
gressu conversantur in caelis,
principem aeris non timentes.
Titus: Sed quia laetitia qua eos TITUS BOST. But because the joy with
laetos videbat, inanem gloriam which He saw them rejoice savored of
sapiebat: gaudebant enim quod vain-glory, for they rejoiced that they
quasi sublimes effecti, terribiles were as it were exalted, and were a
hominibus et Daemonibus erant: terror to men and evil spirits, our Lord
ideo dominus subiungit therefore adds, Notwithstanding in this
verumtamen in hoc nolite
gaudere, quia spiritus subiciuntur rejoice not, that the spirits are subject to
vobis. you, &c.
Beda: De subiectione spirituum, BEDE; They are forbidden to rejoice in

cum caro sint, gaudere the subjection of the spirits to God, since
prohibentur: quia spiritus eicere, they were flesh; for to cast out spirits and
sicut et virtutes alias facere, to exercise other powers is sometimes
interdum non est eius meriti qui not on account of his merit who works,
operatur; sed invocatio nominis but is wrought through the invocation of
Christi hoc agit ad Christ’s name to the condemnation of
condemnationem eorum qui those who mock it, or to the advantage of
invocant, vel ad utilitatem eorum those who see and hear
qui vident et audiunt.
Cyrillus: Sed cur, domine, non CYRIL; Why, O Lord, cost not you permit
sinis laetari in honoribus a te men to rejoice in the honors which are
collatis, cum scriptum sit: in conferred by You, since it is written, In
nomine tuo exultabunt tota die? your name shall they rejoice all the day?
Sed dominus eos ad maius But the Lord raises them up by greater
gaudium erigit; unde subdit joys. Hence He adds, But rejoice that
gaudete autem quia nomina your names are written in heaven.
vestra scripta sunt in caelis.
Beda: Quasi dicat: non oportet BEDE; As if he said, It becomes you to

vos de Daemonum humiliatione, rejoice not in the putting down of the evil
sed de vestra sublimatione spirits, but in your own exaltation. But it
gaudere. Salubriter autem would be well for us to understand, that
intelligendum est, quod sive whether a man has done heavenly or
caelestia, sive terrestria quis earthly works, he is thereby, as if marked
opera gesserit, per hoc quasi down by letter, for ever fixed in the
litteris annotatus apud Dei memory of God.
memoriam sit aeternaliter affixus.
Theophylactus: Scripta sunt THEOPHYL. For the names of the saints

enim nomina sanctorum in libro are written in the book of life not in ink,
vitae, non encausto, sed memoria but in the memory and grace of God. And
Dei et gratia. Et Diabolus quidem the devil indeed fell from above; but men
desuper cadit; homines vero being below have their names inscribed
inferius existentes superius above in heaven.
ascribuntur in caelis.
Basilius: Quidam autem sunt qui BASIL; There are some who are written
scribuntur quidem non in vita, sed, indeed not in life, but according to
secundum Ieremiam, in terra; ut Jeremiah in the earth, that in this way
secundum hoc intelligatur duplex there might be a kind of double
quaedam descriptio, horum enrollment, of the one indeed to life, but
quidem ad vitam, illorum ad of the other to destruction. But since it is
perditionem. Quod autem dicitur: said, Let them be blotted out of the book
deleantur de libro viventium, of the living, this is spoken of those who
intelligitur de his qui digni were thought worthy to be written in the
putabantur in libro Dei conscribi; book of God. And in this way a name is
et secundum hoc fieri dicitur said to be put down in writing or blotted
Scripturae mutatio, quando a out, when we turn aside from virtue to
virtute delabimur in peccatum, vel sin, or the contrary.
e contra.
Lectio 6
21 ἐν αὐτῇ τῇ ὥρᾳ 21. In that hour Jesus

ἠγαλλιάσατο [ἐν] τῷ rejoiced in spirit, and said I
thank you, O Father, Lord of
πνεύματι τῷ ἁγίῳ καὶ heaven and earth that you
εἶπεν, ἐξομολογοῦμαί have hid these things from
σοι, πάτερ, κύριε τοῦ the wise and prudent, and
οὐρανοῦ καὶ τῆς γῆς, have revealed them to babes:
even so, Father; for so it
ὅτι ἀπέκρυψας ταῦτα
seemed good in your sight.
ἀπὸ σοφῶν καὶ 22. All things are delivered to
συνετῶν, καὶ me of my Father and no man
ἀπεκάλυψας αὐτὰ knows who the Son is, but the
νηπίοις: ναί, ὁ πατήρ, Father and who the Father is,
but the Son, and he to whom
ὅτι οὕτως εὐδοκία the Son will reveal him.
ἐγένετο ἔμπροσθέν
σου. 22 πάντα μοι
παρεδόθη ὑπὸ τοῦ
πατρός μου, καὶ
οὐδεὶς γινώσκει τίς
ἐστιν ὁ υἱὸς εἰ μὴ ὁ
πατήρ, καὶ τίς ἐστιν ὁ
πατὴρ εἰ μὴ ὁ υἱὸς καὶ
ᾧ ἐὰν βούληται ὁ υἱὸς
ἀποκαλύψαι.
Theophylactus: Sicut benignus THEOPHYL. As a loving father rejoices

pater videns filios suos dirigi, to see his sons do right, so Christ also
gaudet; sic et Christus exultat, rejoices that His Apostles were made
quod apostoli tantis bonis facti
sunt digni; unde dicitur in ipsa worthy of such good things. Hence it
autem hora exultavit in spiritu follows, In that hour, &c.
sancto.
Cyrillus: Inspexit quidem per CYRIL; He saw in truth that through the
spiritus operationem, quam operation of the Holy Spirit, which He
apostolis tradidit, plurium gave to the holy Apostles, the acquisition
acquisitionem; unde in spiritu of many would be made, (or that many
sancto laetatus dicitur, idest in would be brought to the faith.) He is said
effectibus, qui per spiritum therefore to have rejoiced in the Holy
sanctum proveniunt: quasi enim Spirit, that is, in the results which came
amator hominum, gaudii reputabat forth through the Holy Spirit. For as one
materiam conversionem who to be mankind He considered the
errantium; de quo gratias agit; conversion of sinners to be a subject for
unde sequitur confiteor tibi, pater, rejoicing, for which He gives thanks. As it
domine caeli et terrae. follows, I give thanks to you, O Father.
Beda: Confessio non semper BEDE; Confessing does not always

poenitentiam, sed et gratiarum signify penitence, but also thanks airing,
actionem significat, ut in Psalmis as is frequently found in the Psalms.
saepissime legimus.
Cyrillus: Ecce autem, inquiunt illi CYRIL; Now here, say they whose hearts
quorum corda perversa sunt, are perverted, the Son gives thanks to
gratias refert filius patri tamquam the Father as being inferior But what
minor. Sed quid impedit should prevent the Son of the same
consubstantialem filium laudare substance with the Father from praising
proprium genitorem, mundum His own Father, who saves the world by
salvantem per eum? Quod si Him? But if you think that because of His
censes confessionis causa hunc giving thanks He shows Himself to be
esse minorem, aspice quod vocat inferior, observe, that He calls Him His
eum patrem suum, et dominum Father, and the Lord of heaven and
caeli et terrae. earth.
Titus: Alia enim per Christum ex TITUS BOST. For all other things have
non entibus producta sunt; sed been produced by Christ from nothing,
solus ipse incomprehensibiliter a but He alone was incomprehensibly
patre est genitus: solius enim begotten of His Father, Who therefore of
unigeniti tamquam veri filii the Only-begotten alone, as a true Son,
naturaliter pater est; unde solus is by nature the Father. Hence He alone
patri dicit confiteor tibi, pater; hoc says to His Father, I give thanks to you,
est, glorifico te. Nec mireris si O Father, Lord, &c. that is, I glorify you.
patrem filius glorificat: tota enim Marvel not that the Son glorifies the
hypostasis unigeniti, genitoris est Father. For the whole substance of the
gloria: nam quae facta sunt, et Only-begotten is the glory of the Father.
caelum et Angeli, gloria sunt For both those things which were
creatoris: verum quia haec nimis created, and the Angels, are the glory of
infime sita sunt respectu dignitatis the Creator. But since these are placed
ipsius, solus filius, cum Deus too low in respect of His dignity, the Son
perfecte sit similis genitori, alone, since He is perfect God like His
perfecte glorificat patrem. Father, perfectly glorifies His Father.
AthanasiusNovimus etiam ATHAN. We know also that the Savior

saepius salvatorem humana often speaks as man. For His divine
proferre; habet enim adiunctam nature has human nature joined to it, yet
humanitatem divinitas; nec tamen you would not, because of His clothing
propter corporis tegimen Deum Himself with a body, be ignorant that He
ignores. Sed quid respondent in was God. But what do they answer to
hoc qui volunt subsistentiam esse this, who wish to make out a substance
mali, formant vero sibi Deum of evil, but form to themselves another
alium a vero patre Christi, et hunc God, other than the true Father of Christ?
dicunt esse unigenitum mali And they say that he is unbegotten, the
creatorem et nequitiae principem, creator of evil and prince of iniquity, as
nec non mundialis machinae well as the maker of the world’s fabric.
conditorem? Ait autem dominus, Now our Lord, affirming the word of
approbans verba Moysi, confiteor Moses, says, I give thanks to you,
tibi, pater, domine caeli et terrae. Father, Lord of heaven and earth.
EpiphaniusEditum vero a EPIPHAN. But a Gospel composed by

Marcione Evangelium habet, Marcion has, “I give thanks to You, O
Eucharisto, idest, gratias ago tibi, Lord,” being silent as to the words of
domine caeli: tacens quod dicitur heaven and earth, and the word Father,
pater, et quod dicitur et terrae, ne lest it should be supposed that He calls
videatur Christus opificem caeli et the Father the Creator of the heaven and
terrae habere patrem suum. the earth.
Redarguitur autem, quia idem
paulo infra habet: ita, pater.
Ambrosius: Postremo aperit AMBROSE; Lastly, he unveils the

caeleste mysterium, quo placuit heavenly mystery by which it pleased
Deo ut parvulis, magis quam God to reveal His grace, rather to the
prudentibus mundi suam gratiam little ones than the wise of the world.
revelaret; unde sequitur quod Hence it follows, That you have hid these
abscondisti haec a sapientibus et things from the wise and prudent.
prudentibus, et revelasti ea
parvulis.
Theophylactus: Potest sic THEOPHYL. The distinction may be, that

distingui ut dicatur a sapientibus, it is said, the wise, meaning, the
idest a Pharisaeis et Scribis Pharisees and Scribes who interpret the
legem interpretantibus, et law, and the prudent, meaning those who
prudentibus, idest ab his qui a were taught by the Scribes, for the wise
Scribis fuerant docti; sapiens enim man is he who teaches, but the prudent
est qui docet, prudens vero qui man he who is taught; but the Lord calls
docetur. Parvulos vero vocat His disciples babes, whom He chose not
dominus suos discipulos, quos from the teachers of the law, but out of
non legis doctores, sed de turba the multitude, and by calling, fishermen;
et piscatores elegit, qui sunt babes, that is, as devoid of malice.
vocati parvuli, quasi non malevoli.
Ambrosius: Vel parvulum hic AMBROSE; Or by a babe we should

accipiamus qui se exaltare non here understand one who knew nothing
noverit, et phaleratis sermonibus of exalting himself, and of boasting in
artem suae iactare prudentiae: proud words of the excellence of his
quod Pharisaei plerique faciunt. wisdom, as the Pharisees often do.
Beda: Gratias igitur agit, quod BEDE; He therefore gives thanks that He
apostolis quasi parvulis adventus had revealed to the Apostles as to babes
sui aperuit sacramenta, quae the sacraments of His coming, of which
ignoraverunt Scribae et Pharisaei, the Scribes and Pharisees were ignorant,
qui sibi sapientes videntur, et in who think themselves wise, and are
conspectu suo prudentes. prudent in their own sight.
Theophylactus: Abscondita igitur THEOPHYL. The mysteries then were

sunt mysteria ab his qui putant se hid from those who think themselves
esse sapientes, et non sunt: nam wise, and are not; for if they had been,
si essent, eis revelata fuissent. these would have been revealed to them.
Beda: Unde sapientibus et BEDE; To the wise and prudent then He

prudentibus, non insipientes et opposed not the dull and foolish, but
hebetes, sed parvulos, idest babes; that is, the humble, to show that
humiles opposuit, ut probaret se He condemned pride, not quickness of
tumorem damnasse, non acumen. mind.
Origenes: Sensus enim defectus ORIGEN; For a feeling of deficiency is

praeparatio fit supervenientis the preparation for coming perfection.
perfectionis: qui enim non sentit For whoever by the presence of the
quod careat vero bono, propter apparent good perceives not that he is
bonum praesens, quod sibi inesse destitute of the true good, is deprived of
videtur, vero bono privatur. the true good.
Chrysostomus in Matthaeum: CHRYS. Now He does not rejoice and

Non autem laetatur et gratias agit give thanks because the mysteries of
quod Dei mysteria latebant God were hid from the Scribes and
Scribas et Pharisaeos: haec enim Pharisees (for this were not a subject of
non erat materia alacritatis, sed rejoicing, but of lament,) but for this
gemitus; sed de hoc gratias agit, cause gives He thanks, that what hat the
quia quod sapientes non wise knew not, babes knew. But
noverant, hi noverunt. Gratias moreover He gives thanks to the Father
autem super hoc agit patri, cum together with whom He Himself does
quo ipse simul hoc facit, this, to show the great love wherewith He
ostendens nimiam dilectionem loves us. He explains in the next place,
qua diligit nos. Ostendit autem that the cause of this thing was first His
consequenter, quod huius rei own will and Father’s, who of His own will
causa prima, voluntas sua sit, et did this. As it follows, Even so, Father; for
patris, qui propria voluntate hoc so it seemed good in your sight.
agebat; unde sequitur etiam,
pater, quia sic placitum fuit ante
te.
Gregorius: His verbis exempla GREG. We receive these words as an

humilitatis accipimus, ne temere example of humility, that we Moral should
discutere superna consilia de not rashly presume to scan the heavenly
aliorum vocatione aliorumve counsel, concerning the calling of some,
repulsione praesumamus: and the rejection of others; for that
iniustum enim esse non potest cannot be unjust which seemed good to
quod placuit iusto. In cunctis ergo the Just One. In all things therefore,
quae exterius disponuntur, externally disposed, the cause of the
apertae causa rationis est visible system is the justice of the hidden
occultae iustitia voluntatis. will.
Chrysostomus: Cum vero CHRYS. But after He had said, I thank

dixisset confiteor tibi, quia you that you have revealed them to
revelasti ea parvulis, ne putares babes, lest you should suppose that
quod ipse Christus hac virtute Christ was destitute of the power to do
privatus non posset hoc facere, this, He adds, All things are delivered to
subiungit omnia tradita sunt mihi a me of my Father.
patre meo.
AthanasiusHoc non recte ATHAN. The followers of Arius, not

intelligentes Arii sequaces delirant rightly understanding this, rave against
in dominum, dicentes: si data sunt our Lord, saying, If all things were given
ei omnia, idest dominium to him, that is, the dominion of the
creaturae, fuit tempus quo ea non creatures, there was as a time when He
habuit; et sic non est de had them not, and so was not of the
substantia patris: nam si esset, substance of the Father. For if He had
non esset ei opus recipere. Sed been, there would be no need for Him to
ex hoc magis dementia eorum receive. But hereby is their madness the
carpitur. Si enim priusquam rather detected. For if before He had
recepisset vacabat creatura a received them, the creature was
verbo, qualiter salvabitur illud: independent of the Word, how will that
omnia in eo consistunt? Ceterum verse stand, In him all things consist?
si simul postquam facta est But if as soon as the creatures were
creatura, tota fuit tradita ei, non made, they were all given to Him, where
erat opus tradere; per ipsum was the need to give, for by him were all
namque facta sunt omnia. Non things made? The dominion of the
ergo, ut ipsi putant, significatur hic creation is not then, as they think, here
creaturae dominium; immo meant, but the words signify the
significativum est hoc verbum dispensation made in the flesh. For after
factae dispensationis in carne: that man sinned, all things were
postquam enim homo peccavit, confounded; the Word then was made
perturbata sunt omnia; unde flesh, that He might restore all things. All
verbum caro factum est, ut omnia things therefore were given Him, not
restauraret. Data sunt ergo ei because He was wanting in power, but
omnia, non quia potestate careret, that as Savior He should repair all things;
sed ut salvator emendet universa; that as by the Word all things at the
ut sicut per verbum omnia in beginning were brought into being, so
principio introducta sunt in esse, when the Word was made flesh, He
ita cum verbum caro factum est, should restore all things in Himself.
in ipso omnia restaurentur.
Beda: Vel dicit omnia sibi tradita, BEDE; Or by the words, All things are
non mundi elementa, sed hi delivered to me, He means not the
quibus parvulis spiritu sacramenta elements of the world, but those babes to
filii pater revelavit, et de quorum whom by the Spirit the Father made
salute, cum haec loqueretur, known the Sacraments of His Son; and in
exultavit. whose salvation when He here spoke He
was rejoicing.
Ambrosius: Vel cum omnia legis, AMBROSE; Or, when you read all things,
omnipotentem agnoscis, non you acknowledge the Almighty, not the
degenerem patris; cum tradita Son lower than the Father; when you
legis, filium confiteris; cui per read delivered, you confess the Son, to
naturam omnia unius substantiae whom by the nature of one substance all
iura sunt propria, non dono collata things rightly belong, not conferred as a
per gratiam. gift by grace.
Cum autem dixisset omnia sibi CYRIL; Now having said that all things
fore a patre tradita, ascendit ad were given Him by His Father, He rises
propriam gloriam et excellentiam, to His own glory and excellence showing
ostendens in nullo se superari a that in nothing He is surpassed by His
patre; unde subdit et nemo novit Father. Hence He adds, And no one
quis sit filius, nisi pater, et quis sit knows who the Son is but the Father, &c.
pater, nisi filius. Non valet enim For the mind of the creatures is not able
creaturae intentio comprehendere to comprehend the manner of the Divine
modum divinae substantiae, quae substance, which passes all
omnem superat intellectum, et understanding, and His glory transcends
decor eius quamlibet our highest contemplations. By Itself only
considerationem transcendit; sed is known what the Divine nature is.
a seipsa quid sit natura divina Therefore the Father, by that which He is,
cognoscitur. Itaque pater per id knows the Son the Son, by that which He
quod est, novit filium; et filius per is, knows the Father, no difference
id quod est, novit patrem, non intervening as regards the Divine nature.
interveniente aliqua differentia And in another place. For that God is, we
quantum ad divinitatis naturam: believe, but what he is by nature, is
quod enim sit Deus, credimus; incomprehensible. But if the Son was
quid autem naturaliter sit created, how could He alone know the
incomprehensibile est. Si vero Father, or how could He be known only
creatus est filius, quomodo solus by the Father. For to know the Divine
sciret patrem, aut quomodo a solo nature is impossible to any creature, but
patre sciretur? Scire namque to know each created thing what it is,
naturam divinam impossibile est does not surpass every understanding,
cuilibet creaturae; scire autem though it is far beyond our senses.
quodcumque eorum quae creata
sunt quid sit, non transcendit
quemlibet intellectum, quamvis
superet nostrum sensum.
AthanasiusHoc autem domino ATHAN. But though our Lord says this, it
dicente, constat Arianos ei is plain that the Arians object to Him,
obsistere, dum dicunt non videri saying that the Father is not seen by the
patrem a filio. Sed eorum Son. But their folly is manifest, as if the
ostenditur insania, si seipsum non Word did not know Itself which reveals to
novit verbum, quod omnibus all men the knowledge of the Father and
patris et sui praestat notitiam; Itself; for it follows, And to whomsoever
sequitur enim et cui voluerit filius the Son will reveal him.
revelare.
Titus: Est autem revelatio traditio TITUS BOST. Now a revelation is the
notionis iuxta proportionem communication of knowledge in
naturae et virtutum proportion to each man’s nature and
uniuscuiusque; et ubi quidem est capacity; and when indeed the nature is
natura consimilis, ibi est cognitio congenial, there is knowledge without
sine doctrina; hic autem est per teaching; but here the instruction is by
revelationem disciplina. revelation.
Origenes: Vult autem revelare ut ORIGEN; He wishes to reveal as the

verbum, non irrationabiliter, et Word, not without the exercise of reason;
tamquam iustitia, qui novit digne and as Justice, who knows rightly both
et tempora revelandi et mensuras the times for revealing, and the
revelationis. Revelat autem measures of revelation; but He reveals
removens oppositum cordi by removing the opposing veil from the
velamen, necnon tenebras quas heart, and the darkness which He has
posuit in sui latibulum. Sed made His secret place. But since upon
quoniam ex hoc putant qui alterius this men who are of another opinion think
sunt opinionis, construere to build up their impious doctrine, that in
nefarium suum dogma, quod truth the Father of Jesus was sent down
scilicet ignotus erat pater Iesu to the ancient saints, we must tell them
sanctis antiquis; dicendum est eis, that the words, To whomsoever the Son
quoniam quod dicitur cuicumque will reveal him, not only refer to the future
vult filius revelare, non solum time, after our Savior uttered this, but
retorquetur ad tempus futurum, ex also to the past time But if they will not
quo salvator hoc protulit, sed take this word reveal for what is past, the
etiam ad tempus praeteritum. must be told, that it is not the same thing
Quod si velint hoc verbum to know and to believe. To one is given
revelare pro praeterito sumere, by the Spirit the word of knowledge; to
dicendum est eis, quod non est another faith by the same Spirit. There
idem cognoscere et credere. Alii were then those who believed, but did
datur per spiritum sermo not know.
scientiae, alii fides in eodem
spiritu. Erant ergo primo quidem
credentes, non autem
cognoscentes.
Ambrosius: Ut scias autem quia AMBROSE; But that you may know that
sicut filius patrem quibus vult as the Son revealed the Father to whom
revelat, etiam pater revelat quibus He will, the Father also reveals the Son
vult filium; audi dominum to whom He will, hear our Lord’s words,
dicentem: beatus es, Simon Blessed are you, Simon Barjona, for
Bariona, quia caro et sanguis non flesh and blood have not revealed it to
revelavit tibi, sed pater meus qui you, but my Father which is in heaven.
in caelis est.
Lectio 7
23 καὶ στραφεὶς πρὸς 23. And he turned him to his

τοὺς μαθητὰς κατ' disciples, and said privately,
Blessed are the eyes which
ἰδίαν εἶπεν, μακάριοι see the things that you see:
οἱ ὀφθαλμοὶ οἱ 24. For I tell you, that many
βλέποντες ἃ βλέπετε. prophets and kings have
24 λέγω γὰρ ὑμῖν ὅτι desired to see those things
which you see, and have not
πολλοὶ προφῆται καὶ
seen them; and to hear those
βασιλεῖς ἠθέλησαν things which you hear, and
ἰδεῖν ἃ ὑμεῖς βλέπετε have not heard them.
καὶ οὐκ εἶδαν, καὶ
ἀκοῦσαι ἃ ἀκούετε
καὶ οὐκ ἤκουσαν.
Theophylactus: Quia superius THEOPHYL. Having said above, No one

dixerat: nemo novit quis sit pater, knows who the Father is but the Son,
nisi filius, et cui voluerit filius and to whomsoever the Son will reveal
revelare, beatificat discipulos him; He pronounces a blessing upon His
quibus pater per eum revelabatur; disciples, to whom the Father was
unde dicitur et conversus ad revealed through Him. Hence it is said,
discipulos suos dixit: beati oculi And he turned him to his disciples, and
qui vident quae vos videtis. said, Blessed &c.
Cyrillus: Convertitur quidem ad CYRIL; He turns to them indeed, since

eos, quia repellens Iudaeos He rejected the Jews, who were deaf,
surdos, et caecam mentem with their understandings blinded, and
gerentes, nec videre volentes, not wishing to see, and gives Himself
totum se praebebat diligentibus wholly to those who love Him; and He
eum; et beatos asserit oculos pronounces those eyes blessed which
videntes quae prius aliis ipsi see the things no others had seen
videbant. Illud tantum scire before. We must however know this, that
convenit, quia videre non significat seeing does not signify the action of the
actum oculorum, sed mentis eyes, but the pleasure which the mind
recreationem in praestitis receives from benefits conferred. For
beneficiis; puta si quis dicat: iste instance, if any one should say, He has
vidit bona tempora, idest gavisus seen good times, that is, he has rejoiced
est in bonis temporibus, in good times, according to the Psalm,
secundum illud: videas bona You shall see the good of Jerusalem. For
Ierusalem. Multi enim Iudaeorum many Jews have seen Christ performing,
viderunt Christum divina divine works, that is to say, with their
operantem, corporali scilicet bodily sight, yet all were not fitted to
intuitu; nec tamen omnibus rereceive the blessing, for they believed
beatificatio convenit: non enim not; but these saw not His glory with their
crediderunt, sed neque viderunt mental sight. Blessed then are our eyes,
gloriam Dei oculis mentis. since we see by faith the Word who is
Beatificati sunt ergo oculi nostri in made man for us, shedding upon us the
hoc quod fide vidimus verbum pro glory of His Godhead, that He may make
nobis hominem factum, imprimens us like to Him by sanctification and
nobis decorem sui numinis, ut nos righteousness.
sibi conformes faciat per
sanctificationem atque iustitiam.
Theophylactus: Beatificat autem THEOPHYL. Now He blesses them, and

eos, et omnes simpliciter qui eum all truly who look with faith, because the
fide respiciunt, ex hoc quod ancient prophets and kings desired to
antiqui prophetae et reges Deum see and hear God in the flesh, as it
in carne videre et audire follows; For I say to you, that many
optaverunt; unde sequitur dico prophets and kings have desired, &c.
enim vobis quod multi prophetae
et reges voluerunt videre quae
vos videtis, et non viderunt; et
audire quae auditis, et non
audierunt.
Beda: Matthaeus apertius BEDE; Matthew more clearly calls them

prophetas et iustos appellat; ipsi prophets, and righteous men. For those
enim sunt reges magni, quia are great kings, who have known how,
tentationum suarum motibus non not by yielding to escape from the
consentiendo succumbere, sed assaults of temptations, but by mastering
regendo praeesse noverunt. to gain the rule over them.
Chrysostomus: Ex hoc autem CHRYS. Now from this saying many

dicto plures existimant prophetas imagine that the prophets were without
caruisse Christi notitia. Sed si the knowledge of Christ. But if they
optaverunt videre quae viderunt desired to see what the Apostles saw,
apostoli, noverunt illum venturum they knew that He would come to men,
ad homines et dispensaturum and dispense those things which He did.
quae dispensavit: nullus enim For no one desires what he has no
habet horum appetitum quae conception of; they therefore knew the
mente non concepit: noverant Son of God. Hence He does not merely
ergo filium Dei: unde non say, They desired to see me, but those
simpliciter dicit voluerunt videre things which you see, nor to hear me, but
me, sed quae vos videtis; nec those things which you hear. For they
audire me, sed quae vos auditis. saw Him, but not yet Incarnate, nor thus
Viderant enim ipsum, non tamen conversing with men, nor speaking with
iam incarnatum, nec sic cum such authority to them.
hominibus conversantem, nec
tanta maiestate eis loquentem.
Beda: Illi enim a longe BEDE; For those looking afar off saw
inspicientes per speculum et in Him in a glass and darkly, but the
aenigmate viderunt; apostoli Apostles having our Lord present with
autem in praesentiarum habentes them, whatever things they wished to
dominum, quaecumque voluissent learn had no need to be taught by angels
interrogando discentes, or any other kind of vision.
nequaquam per Angelos aut alias
visionum species opus habebant
doceri.
Origenes: Sed quare dicit ORIGEN; But why does he say that
plerosque prophetas optasse, non many prophets desired, and not all?
autem omnes? Quia de Abraham Because it is said of Abraham, That he
dicitur quod vidit diem Christi et saw the day of Christ and was glad,
laetatus est; quam visionem non which sight not many, but few attained to;
plures, immo pauci contigerunt. but there were other prophets and just
Fuerunt autem alii prophetae et men not so great as to reach to
iusti non tanti ut visionem Abrahae Abraham’s vision, and the experience of
et peritiam apostolorum the Apostles, who, He says, saw not, but
attingerent; et hos dicit non desired to see.
vidisse, sed optasse.
Lectio 8
25. And, behold, a certain

25 καὶ ἰδοὺ νομικός τις Lawyer stood up, and
ἀνέστη ἐκπειράζων tempted him, saying,
Master, what shall I do to
αὐτὸν λέγων, inherit eternal life? 26. He
διδάσκαλε, τί ποιήσας said to him, What is written
ζωὴν αἰώνιον in the law? how read you?
κληρονομήσω; 26 ὁ δὲ 27. And he answering
said, You shall love the
εἶπεν πρὸς αὐτόν, ἐν τῷ
Lord your God with all your
νόμῳ τί γέγραπται; πῶς heart, and with all love
ἀναγινώσκεις; 27 ὁ δὲ soul, and with all your
ἀποκριθεὶς εἶπεν, strength, and with all your
ἀγαπήσεις κύριον τὸν mind; and your neighbor
as yourself. 28. And he
θεόν σου ἐξ ὅλης [τῆς] said to him, you have
καρδίας σου καὶ ἐν ὅλῃ answered right: this do,
τῇ ψυχῇ σου καὶ ἐν ὅλῃ and you shall live.
τῇ ἰσχύϊ σου καὶ ἐν ὅλῃ
τῇ διανοίᾳ σου, καὶ τὸν
πλησίον σου ὡς
σεαυτόν. 28 εἶπεν δὲ
αὐτῷ, ὀρθῶς ἀπεκρίθης:
τοῦτο ποίει καὶ ζήσῃ.
Beda: Dixerat supra dominus, quod BEDE; Our Lord had told His disciples
nomina eorum scripta sunt in caelis: above that their names were written in
unde, ut puto, occasionem tentandi Heaven; from this it seems to me the
dominum legisperitus assumpsit; lawyer took occasion of tempting our
unde dicitur et ecce quidam Lord, as it is said, And, behold, a
legisperitus surrexit tentans illum. certain lawyer stood up, and tempted
him.
Cyrillus: Erant enim quidam verbosi CYRIL; For there were in fact certain
circumeuntes totam regionem men who then went about the whole
Iudaeorum, incusantes Christum et country of the Jews bringing charges
dicentes, quod praeceptum Moysi against Christ, and saying that He
inutile diceret, ipse autem quasdam spoke of the commands of Moses as
novas doctrinas promeret. Volens useless, and Himself introduced
ergo legisperitus seducere Christum, certain strange doctrines. A lawyer
ut aliquid contra Moysen loqueretur, then, wishing to entrap Christ into
adest tentans ipsum, magistrum saying something against Moses,
vocans, doceri non patiens. Et quia comes and tempts Him, calling Him
dominus solitus erat his qui Master, though not bearing to be His
veniebant ad eum, loqui de vita disciple. And because our Lord was
aeterna, utitur legisperitus eius as wont to speak to those who came
eloquiis. Et quia tentabat astute, nihil to Him concerning eternal life, the
aliud audit nisi quae per Moysen lawyer adopts this kind of language.
edita sunt; sequitur enim at ille dixit And since he tempted Him subtly, he
ad eum: in lege quid scriptum est? receives no other answer than the
Quomodo legis? command given by Moses; for it
follows, He said to him, What is
written in the law? how read you?
Ambrosius: Erat enim ex his qui sibi AMBROSE; For he was one of those
legisperiti videntur, qui verba legis who think themselves skilled in the
tenent, vim legis ignorant: et ex ipso law, and who keep the letter of the
legis capitulo docet esse legis law, while they know nothing of its
ignaros, probans quod in principio spirit. From a part of the law itself our
statim lex patrem et filium Lord proves them to be ignorant of the
praedicaverit et incarnationis law, showing that at the very first the
dominicae annuntiaverit law preached the Father and the Son,
sacramentum: sequitur enim ille and announced the sacraments of the
respondens dixit: diliges dominum Lord’s Incarnation; for it follows, And
Deum tuum ex toto corde tuo et ex he answering said, you shall love the
tota anima tua et ex omnibus viribus Lord your God with all your heart, and
tuis et ex tota mente tua. with all your soul, and with all your
strength, and, with all your mind.
Basilius: Quod dicitur tota mente BASIL; By saying, with all your mind,
tua, in cetera non recipit sectionem: he does not admit of any division of
nam quantamcumque dilectionem in love to other things, for whatever love
infimis expenderis, hoc tibi you cast on lower things necessarily
necessario a toto deficiet. Sicut enim takes away from the whole. For as a
in vase aliquo pleno liquore, quantum vessel full of liquid, whatever flows
emanat foras, tantum necesse est therefrom must so much diminish its
plenitudini derogari; sic et in anima, fullness; so also the soul, whatever
inquantum emanaverit ab ipsius love it has wasted upon things
dilectione ad illicita, intantum minui unlawful, has so much lessened its
necessarium est amorem ad Deum. love to God.
Gregorius Nyssenus: In tria autem GREG NYSS. Now the soul is divided
quaedam animae vis discernitur. into three faculties; one merely of
Haec enim est augmentativa solum growth and vegetation, such as is
et nutritiva, quae etiam in plantis found in plants; another which relates
reperitur; alia est quae sensualiter to the senses, which is preserved in
disponitur, quae salvatur in natura the nature of irrational animals; but
irrationalium animalium; perfecta the perfect faculty of the soul is that of
autem vis animae est rationalis, quae reason, which is seen in human
in natura humana conspicitur. nature. By saying then the heart, He
Dicendo ergo cor, substantiam signified the bodily substance, that is,
corporalem significavit, scilicet the vegetative; by the soul the middle,
nutritivam; dicendo vero animam, or the sensitive; but by saying the
mediocrem, idest sensitivam; mind, the higher nature, that is, the
dicendo vero mentem, altiorem intellectual or reflective faculty.
naturam, idest intellectivam et
considerativam potentiam.
Theophylactus: Hic igitur THEOPHYL. We must hereby

intelligendum est, quod oportet nos understand that it becomes us to
omnem virtutem animae amori divino submit every power of the soul to the
subicere, et hoc viriliter, et non divine love, and that resolutely, not
remisse; unde additur et ex omnibus slackly. Hence it is added, And with all
viribus tuis. your strength.
Maximus: Cum hac igitur intentione MAXIM. To this end then the law
trinam ad Deum dilectionem lex commanded a threefold love to God,
pertractat, ut avellat nos a trina that it might pluck us away from the
mundi habitudine, qua respicitur ad threefold fashion of the world, as
possessiones, ad gloriam, et ad touching possessions, glory, and
voluptates; in quibus etiam tentatus pleasure, wherein also Christ was
est Christus. tempted.
Basilius: Si quis autem quaerit quo BASIL; But if any one ask how the
pacto divina dilectio poterit obtineri, love of God is to be obtained, we are
dicemus, quoniam indocibilis est sure that the love of God cannot be
divina dilectio: nam nec lucis gaudere taught. For neither did we learn to
praesentia, nec vitam amplecti ab rejoice in the presence of light, or to
alio didicimus, vel amare parentes embrace life, or to love our parents
aut alumnos; et multo magis divinae and children; much less were we
dilectionis doctrinam. Sed seminalis taught the love of God, but a certain
quaedam ratio nobis insita est seminal principle was implanted in us,
intrinsecus, habens causas ut homo which has within itself the cause, that
Deo adhaereat; quam rationem man clings to God; which principle the
accipiens doctrina divinorum teaching of the divine commands is
praeceptorum colere diligenter, wont to cultivate diligently, to foster
cauteque fovere, et ad perfectionem watchfully, and to carry on to the
divinae gratiae perducere consuevit: perfection of divine grace. For
naturaliter enim bonum amamus, naturally we love good; we love also
amamus etiam proprium et what is our own, and akin to us; we
cognatum, necnon et benefactoribus likewise of our own accord pour forth
sponte affectionem totam all our affections on our benefactors. If
profundimus. Si igitur bonus est then God is good, but all things desire
Deus, omnia vero bonum desiderant, that good, which is wrought
quod voluntarie perficitur, naturaliter voluntarily, He is by nature inherent in
nobis inest; quem etsi per bonitatem us, and although from His goodness
minime novissemus, ex hoc tamen we are far from knowing Him, yet from
quod ab ipso processimus, tenemur the very fact that we proceeded forth
ipsum ultra modum amare, tamquam from Him, we are bound to love Him
scilicet nobis cognatum. Maior etiam with exceeding, love, as in truth akin
est et benefactor omnibus qui to us; He is likewise also a greater
naturaliter diliguntur. Est igitur benefactor than all whom by nature
primum et praecipuum mandatum we love here. And again. The love of
divinae dilectionis; secundum autem God then is the first and chief
primi completivum, et ab eo command, but the second, as filling
completum, quo monemur diligere up the first and filled up by it, bids us
proximum: unde sequitur et to love our neighbor. Hence it follows,
proximum tuum sicut teipsum. And your neighbor as yourself. But we
Sortimur autem a Deo potentiam ad have an instinct given us by God to
huius executionem mandati. Quis perform this command, as who does
autem non novit quoniam not know that man is a kind and social
mansuetum et communicativum animal? For nothing belongs so much
animal est homo, non autem to our nature as to communicate with
solitarium et silvestre? Nihil enim tam one another, and mutually to need
proprium est nostrae naturae, sicut and love our relations. Of those things
ad invicem communicare, et mutuo then of which in the first place He
indigere, et cognatum diligere. gave us the seed, He afterwards
Quorum ergo praeveniens dominus requires the fruits.
nobis tradidit semina, horum
consequenter fructus requirit.
Chrysostomus: Tu tamen attende CHRYS. Yet observe how, almost to

qualiter fere cum eodem excessu the same extent of obedience he
postulat utrumque praeceptum; de requires the performance of each
Deo enim ait toto corde tuo; de command. For of God he says, with
proximo sicut teipsum: quod si all your heart. Of our neighbor, as
diligenter observaretur, nec servus yourself: Which if it were diligently
esset nec liber, nec victor nec victus, kept, there would be neither slave nor
nec dives nec pauper, nec notus free man, neither conqueror nor
unquam esset Diabolus: potius enim conquered, (or rasher, neither prince
paleae ignis sustinerent nor subject,) rich nor poor, nor would
immissionem, quam fervorem the devil be even known, for the chaff
caritatis Diabolus; adeo cuncta would rather stand the touch of fire
superat dilectionis constantia. than the devil the fervor of love; so
surpassing all things is the constancy
of love.
Gregorius Moralium: Cum autem GREG. But since it is said, You shall
dicatur diliges proximum tuum sicut love your neighbor as yourself, how is
teipsum, quomodo alteri miserando he merciful in taking compassion
pius est qui adhuc iniuste vivendo sit upon another, who still, by
impius sibimetipsi? unrighteous living, is unmerciful to
himself?
Chrysostomus: Cum autem CYRIL; When the lawyer had

legisperitus respondisset quae answered the things contained in the
continebantur in lege, Christus, cui law, Christ, to whom all things were
nota sunt omnia, scindit fallaciae eius known, cuts to pieces his crafty nets.
retia; sequitur enim dixitque illi: recte For it follows, And he said to him, you
respondisti; hoc fac, et vives. have answered right: this do, and you
shall live.
Origenes: Ex his indubitanter ORIGEN; From these words it is

colligitur, quod vita quae praedicatur undoubtingly gathered, that the life
secundum mundi creatorem Deum et which is preached according to God
antiquas Scripturas ab eo traditas, the Creator of the world, and the
vita perpetua est; attestatur enim Scriptures given by Him, is life
dominus sumenti ex Deuteronomio everlasting. For the Lord Himself
quidem illud diliges dominum Deum bears testimony to the passage from
tuum; ex Levitico vero illud diliges Deuteronomy, You shall love the Lord
proximum tuum sicut teipsum. Haec your God; and from Leviticus, You
autem dicta sunt contra sequaces shall love your neighbor as yourself:
Valentini, Basilidis et Marcionis. Quid But these things were spoken against
enim aliud voluit nos facere ad the flowers of Valentinus, Basil, and
quaerendum vitam aeternam, nisi Marcion. For what else did he wish us
quae continent lex et prophetae? to do in seeking eternal life, but what
is contained in the Law and the
Prophets?
Lectio 9
29 ὁ δὲ θέλων δικαιῶσαι 29. But he, willing to justify

ἑαυτὸν εἶπεν πρὸς τὸν himself, said to Jesus, And
who is my neighbor? 30.
Ἰησοῦν, καὶ τίς ἐστίν And Jesus answering said,
μου πλησίον; 30 A certain man went down
ὑπολαβὼν ὁ Ἰησοῦς from Jerusalem to Jericho,
εἶπεν, ἄνθρωπός τις and fell among thieves,
which stripped him of his
κατέβαινεν ἀπὸ
raiment, and wounded him,
ἰερουσαλὴμ εἰς ἰεριχὼ and departed, leaving him
καὶ λῃσταῖς half dead. 31. And by
περιέπεσεν, οἳ καὶ chance there came down a
ἐκδύσαντες αὐτὸν καὶ certain Priest that way: and
when he saw him, he
πληγὰς ἐπιθέντες passed by on the other
ἀπῆλθον ἀφέντες side. 32. And likewise a
ἡμιθανῆ. 31 κατὰ Levite, when he was at the
συγκυρίαν δὲ ἱερεύς τις place, came and looked on
him, and passed by on the
κατέβαινεν ἐν τῇ ὁδῷ
other side. 33. But a certain
ἐκείνῃ, καὶ ἰδὼν αὐτὸν Samaritan, as he
ἀντιπαρῆλθεν: 32 journeyed, came where he
ὁμοίως δὲ καὶ λευίτης was; and when he saw him,
he had compassion on him,
[γενόμενος] κατὰ τὸν 34. And went to him, and
τόπον ἐλθὼν καὶ ἰδὼν bound up his wounds,
pouring in oil and wine, and
ἀντιπαρῆλθεν. 33 set him on his own beast,
σαμαρίτης δέ τις and brought him to an inn,
ὁδεύων ἦλθεν κατ' and took care of him, 35.
αὐτὸν καὶ ἰδὼν And on the morrow when
he departed, he took out
ἐσπλαγχνίσθη, 34 καὶ
two pence, and gave them
προσελθὼν κατέδησεν to the host, and said to him,
τὰ τραύματα αὐτοῦ Take care of him; and
ἐπιχέων ἔλαιον καὶ whatsoever you spend
οἶνον, ἐπιβιβάσας δὲ more, when I come again, I
will repay you. 36. Which
αὐτὸν ἐπὶ τὸ ἴδιον now of these three, think
κτῆνος ἤγαγεν αὐτὸν you, was neighbor to him
εἰς πανδοχεῖον καὶ that fell among the thieves?
ἐπεμελήθη αὐτοῦ. 35 37. And he said, He that
showed mercy on him.
καὶ ἐπὶ τὴν αὔριον
Then said Jesus to him,
ἐκβαλὼν ἔδωκεν δύο Go, and do you likewise.
δηνάρια τῷ πανδοχεῖ
καὶ εἶπεν, ἐπιμελήθητι
αὐτοῦ, καὶ ὅ τι ἂν
προσδαπανήσῃς ἐγὼ ἐν
τῷ ἐπανέρχεσθαί με
ἀποδώσω σοι. 36 τίς
τούτων τῶν τριῶν
πλησίον δοκεῖ σοι
γεγονέναι τοῦ
ἐμπεσόντος εἰς τοὺς
λῃστάς; 37 ὁ δὲ εἶπεν, ὁ
ποιήσας τὸ ἔλεος μετ'
αὐτοῦ. εἶπεν δὲ αὐτῷ ὁ
Ἰησοῦς, πορεύου καὶ σὺ
ποίει ὁμοίως.
Cyrillus: Laudatus legisperitus a CYRIL; The lawyer, when praised by

salvatore quod recte respondit, in our Savior for having answered right,
superbiam prorumpit, nullum sibi breaks forth into pride, thinking that he
proximum putans esse, quasi nullus had no neighbor, as though there was
esset ei in iustitia comparandus; no one to be compared to him in
unde dicitur ille autem volens righteousness. Hence it is said, But he
iustificare seipsum, dixit ad Iesum: willing to justify himself said to Jesus,
et quis est meus proximus? And who is my neighbor? For
Circumveniunt enim eum somehow first one sin and then
quodammodo alternatim vitia, a another takes him captive. From the
fallacia qua tentando quaesiverat, cunning with which he sought to tempt
ad arrogantiam lapsum. In hoc Christ, he falls into pride. But here
autem quod quaerit quis est meus when asking, who is my neighbor, he
proximus? Vacuus a dilectione proves himself to be devoid of love for
proximi ostenditur, cum non his neighbor, since he did not consider
aestimet aliquem sibi proximum any one to be his neighbor, and
esse: et per consequens a consequently of the love of God; for he
dilectione divina, quoniam cum who loves not his brother whom he
fratrem non diligat quem videt, non sees, cannot love God whom he does
potest Deum diligere quem non not see.
videt.
Ambrosius: Respondit etiam quod AMBROSE; He answered that he

nesciret proximum suum, quia non knew not his neighbor, because he
credebat in Christum; et qui believed not on Christ, and he who
Christum nescit, nescit legem. Cum knows not Christ knows not the law, for
enim veritatem ignoret, quomodo being ignorant of the truth, how can he
potest scire legem, quae annuntiat know the law which makes known the
veritatem? truth?
Theophylactus: Salvator autem THEOPHYL. Now our Savior defines a

non actibus aut dignitatibus, sed neighbor not in respect of actions or
natura determinat proximum: quasi honor, but of nature; as if He says,
dicat: non putes quod quamvis Think not that because you are
iustus sis, nullus tibi sit proximus: righteous you have no neighbor, for all
omnes namque qui eamdem who partake of the same nature are
naturam communicant, proximi tui your neighbors. Be you also their
sunt. Fias igitur et tu eorum neighbor, not in place, but in affection
proximus, non loco, sed affectu, et and solicitude for them. And in addition
circa eos cura; et ad hoc to this, he brings forward the
Samaritanum in exemplum ducit; Samaritan as an example. As it
unde sequitur suscipiens autem follows, And Jesus answering him said,
Iesus dixit: homo quidam A certain man went down, &c.
descendebat ab Ierusalem in
Iericho.
Graecus: Bene est generis GREEK EX. He has well used the
appellatio; non enim ait: descendit general term. For He says not, “a
quidam, sed homo quidam: nam certain one went down,” but, a certain
sermo fit de tota humanitate. man, for his discourse was of the
whole human race.
Augustinus de quaest. Evang: AUG. For that man is taken for Adam
Homo enim iste ipse Adam himself, representing the race of man;
intelligitur in genere humano; Jerusalem, the city of peace, that
Ierusalem civitas pacis, illa heavenly country, from the bliss of
caelestis, a cuius beatitudine lapsus which he fell. Jericho is interpreted to
est; Iericho interpretatur luna, et be the moon, and signifies our
significat mortalitatem nostram, mortality, because it rises, increases,
propter hoc quod nascitur, crescit, wanes, and sets.
senescit et occidit.
Augustinus Hypognosticon: Vel PSEUDO-AUG. Or by Jerusalem,

Ierusalem, quae interpretatur visio which is by interpretation “the sight of
pacis, Paradisum dicimus. Ante peace,” we mean Paradise, for before
enim quam peccaret homo, in man sinned he was in sight of peace,
visione pacis erat, hoc est in that is, in paradise; whatever he saw
Paradiso, ubi quidquid videbat, pax was peace, and going thence he
erat, et laetitia. Inde descendit quasi descended (as if brought low and
humiliatus, et miser factus per made wretched by sin) into Jericho,
peccatum, in Iericho, idest in that is, the world, in which all things
mundum, in quo omnia orta that are born die as the moon.
occidunt, sicut luna.
Theophylactus: Non autem dicit: THEOPHYL Now he says not

descendit, sed descendebat: “descended,” but “was descending.”
semper enim humana natura ad For human nature was ever tending
inferiora tendebat; et non in parte, downwards, and not for a time only, but
sed in toto vitae attendebat passibili. throughout busied about a life liable to
suffering.
Basilius: Convenit etiam hoc, si BASIL; This interpretation corresponds

quis loca perspexerit: Iericho enim to the places, if any one will examine
tenet loca convallia Palaestinae; them. For Jericho lies in the low parts
Ierusalem vero in cacumine sita est, of Palestine, Jerusalem is seated on
occupans apicem montis. Venit an eminence, occupying the crest of a
igitur homo ab altis ad infima, ut a mountain. The man then came from
latronibus caperetur, qui incolebant the high parts to the low, to fall into the
desertum; unde sequitur et incidit in hands of the robbers who infested the
latrones. desert. As it follows, And he fell among
thieves.
Chrysostomus: Primus istius CHRYS. First, we must needs pity the

hominis miserandus est casus, qui ill fortune of the man who fell unarmed
inermis ac destitutus in latrones and helpless among robbers, and who
inciderit; quique improvidus was so rash and unwise as to choose
incautusque eam viam elegerit qua the road in which he could not escape
evadere praedonum manus the attack of robbers. For the unarmed
nequiverit; non enim posset inermis can never escape the armed, the
armatos, improvidus pessimos, heedless the villain, the unwary the
incautus nocivos effugere: quippe malicious. Since malice is ever armed
cum malitia semper armata sit dolis, with guile, fenced round with cruelty,
crudelitate septa, munita fallacia, et fortified with deceit, and ready for
ad nocendi saevitiam praeparata. fierce attack.
Ambrosius: Qui sunt autem isti AMBROSE; But who are those robbers
latrones, nisi Angeli noctis atque but the Angels of night and darkness,
tenebrarum, in quos non incidisset among whom he had not fallen, unless
nisi eis mandati caelestis devius se by deviating from the divine command
fecisset obnoxium? he had placed himself in their way.
Chrysostomus: In exordio igitur CHRYS. At the beginning of the world

mundi nocendi fallaciam Diabolus then the devil accomplished his
est operatus in hominem, in quem treacherous attack upon man, against
fallendi virus exercuit, et malitiae whom he practiced the poison of
nocentiam dedicavit. deceit, and directed all the deadliness
of his malice.
Augustinus: Incidit ergo in latrones, AUG. He fell then among robbers, that
idest in Diabolum et Angelos eius: is, the devil and his angels, who
qui per inobedientiam primi hominis through the disobedience of the first
humanum genus despoliaverunt, man, stripped the race of mankind of
morum scilicet ornamentis, et the ornaments of virtue, and wounded
vulneraverunt, dono scilicet him, that is, by ruining the gift of the
possibilitatis liberi arbitrii perdito; power of free will. Hence it follows,
unde sequitur qui etiam who stripped him of his raiment , and
despoliaverunt eum, et plagis wounded him, and departed, for to that
impositis abierunt. In illo enim man sinning he gave a wound, but to
peccante plagam fecit, in nobis vero us many wounds since to one sin
plagas, cum per unum peccatum which we contract we add many.
quod contrahimus, superaddimus
multa peccata.
Augustinus de quaest. Evang: Vel AUG. Or they stripped man of his

spoliaverunt hominem immortalitate, immortality, and wounding him (by
et plagis impositis, peccata persuading to sin) left him half dead;
suadendo, reliquerunt semivivum: for wherein he is able to understand
quia ex parte qua potest intelligere and know God, man is alive, but
et cognoscere Deum, vivus est wherein he is corrupted and pressed
homo: ex parte autem qua peccatis down by sins, he is dead. And this is
contabescit et premitur, mortuus est what is added, leaving him half dead.
et hoc est quod subditur semivivo
relicto.
Augustinus Hypognosticon: PSEUDO-AUG. For the half dead has

Semivivus enim habet vitalem his vital function (that is, free will)
motum, idest liberum arbitrium, wounded, in that he is not able to
vulneratum; quod ad aeternam return to the eternal life which he has
vitam, quam perdiderat, redire non lost. And therefore he lay, because he
sufficiebat: et ideo iacebat, quia had not strength of his own sufficient to
vires ei propriae ad surgendum non rise and seek a physician, that is, God,
sufficiebant, ut ad se sanandum to heal him.
medicum, idest Deum, requireret.
Theophylactus: Aut semivivus THEOPHYL. Or man after sin is said to

dicitur homo post peccatum; quia be half dead, because his soul is
anima immortalis est, corpus vero immortal, but his body mortal, so that
mortale, ita ut medietas hominis the half of man is under death. Or,
morti succumbat: aut quia humana because his human nature hoped to
natura in Christo sperabat consequi obtain salvation in Christ, so as not
salutem, ita ut non omnino morti altogether to lie under death. But in
succumberet; sed inquantum Adam that Adam had sinned death entered in
peccaverit, mors in mundum intravit; the world, in the righteousness of
in Christi vero iustificatione mors Christ death was to be destroyed.
erat destruenda.
Ambrosius: Vel spoliant quae AMBROSE; Or they stripped us of the

accepimus indumenta gratiae garments which we have received of
spiritualis, et sic vulnera inferre spiritual grace, and so are wont to
consueverunt: nam si intemerata inflict wounds. For if we keep the
quae sumpsimus indumenta unspotted garments we have put on,
servemus, plagas latronum sentire we can not feel the wounds of robbers.
non possumus.
Basilius: Vel potest intelligi quod BASIL; Or it may be understood that

expoliaverunt eum, plagis prius they stripped us after first inflicting
impositis: praecedunt enim vulnera wounds; or wounds precede
nuditatem, ut intelligas quod nakedness, as sin precedes the
peccatum gratiae praecedat absence of grace.
carentiam.
Beda: Dicuntur autem plagae BEDE; But sins are called wounds,
peccata, quia his naturae humanae because the perfectness of human
integritas violatur. Abierunt autem nature is violated by them. And they
non ab insidiis cessando, sed departed, not by ceasing to lie in wait,
insidiarum fraudes occultando. but by hiding the craft of their devices.
Chrysostomus: Hic itaque homo, CHRYS. Here then was man (that is,
idest Adam, iacebat destitutus Adam) lying destitute of the aid of
salutis auxilio, confossus vulneribus salvation, pierced with the wounds of
delictorum; cui nec sacerdos Aaron his sins, whom neither Aaron the high
transiens sacrificio potuit profuisse; priest passing by could advantage by
sequitur enim accidit autem ut his sacrifice; for it follows, And by
sacerdos quidam descenderet chance there came down a certain
eadem via; et viso eo praeterivit; priest that way, and when he saw him,
nec etiam eius frater Moyses Levita, he passed by on the other side. Nor
per legem potuit subvenire; unde again could his brother Moses the
sequitur similiter et Levita, cum assist him by the Law, as it follows,
esset secus locum, et videret eum, And likewise a Levite, when he was at
pertransiit. the place, came and looked on him,
and passed by on the other side.
Augustinus Hypognosticon: Vel in AUG. Or by the Priest and the Levite,

sacerdote et Levita duo tempora two times are represented, namely, of
intelliguntur, legis scilicet, et the Law and the Prophets. By the
prophetarum: in sacerdote lex, per Priest the Law is signified, by which the
quam sacerdotium et sacrificia priesthood and sacrifices were
instituta sunt; in Levita vaticinium appointed; by the Levites the
prophetarum: quorum temporibus prophecies of the Prophets, in whose
humanum genus sanari non potuit, times the law of mankind could not
quia per legem cognitio peccati, non heal, because by the Law came the
abolitio. knowledge not the doing away of sin.
Theophylactus: Dicit autem THEOPHYL. But He says, passed by,

praeterivit, quia lex venit, et stetit because the Law came and stood till
usque ad tempus praefixum; deinde its time foreordained, then, not being
non valens curare, abiit. Vide etiam able to cure, departed. Mark also that
quod lex non ad hoc data est the Law was not given with this
praecogitative ut hominem curaret: previous intention that it should cure
non enim poterat homo a principio man, for man could not from the
suscipere Christi mysterium; et ideo beginning receive the mystery of
dicit accidit ut sacerdos quidam Christ. And therefore it is said, And by
descenderet: quod consuevimus chance there came a certain priest,
dicere in his quae non which expression we use with respect
praemeditative fiunt. to those things which happen without
forethought.
Augustinus de Verb. Dom: Vel AUG. Or it is said, passed by, because

quia homo descendens a Ierusalem the man who came down from
in Iericho Israelita fuisse intelligitur: Jerusalem to Jericho is believed to
quod intelligi potest, quia transiens have been an Israelite, and the priest
sacerdos utique genere proximus who came down, certainly his neighbor
praeteriit iacentem; transiit Levita, et by birth, passed him by lying on the
hic genere proximus iacentem et ground. And a Levite also came by,
ipse contempsit. likewise his neighbor by birth; and he
also despised him as he lay.
Theophylactus: Miserti, inquam, THEOPHYL. They pitied him, I say,

illius fuere cum cogitaverunt: when they thought about him, but
postmodum vero tenacitate devicti afterwards, overcome by selfishness,
abierunt retrorsum: hoc enim they went away again. For this is
designat quod dicit praeteriit. signified by the word, passed him by.
Augustinus: Transiit Samaritanus AUG. A Samaritan coming by, far

genere longinquus, misericordia removed by birth, very near in
proximus; fecit quod sequitur: compassion, acted as follows, But a
Samaritanus autem quidam iter certain Samaritan as he journeyed
faciens, venit secus eum: in quo came where he was, &c. In whom our
Samaritano se voluit intelligi Lord Jesus Christ would have Himself
dominus noster Iesus Christus: typified. For Samaritan is interpreted to
Samaritanus enim custos be keeper and it is said of him, He
interpretatur et de ipso dicitur: non shall-not slumber nor sleep who keeps
dormitabit neque dormiet qui Israel; since being raised from the
custodit Israel, quia resurgens a dead he dies no more. Lastly, when it
mortuis, iam non moritur. Denique was said to him, You are a Samaritan,
cum dictum esset illi: quia and have a devil, He said He had not a
Samaritanus es, et Daemonium devil, for He knew Himself to be the
habes, negavit se habere caster out of devils, He did not deny
Daemonium, quia se noverat that He was the keeper of the weak.
Daemonum expulsorem, non se
negavit infirmi custodem.
Graecus: Vocat autem hic Christus GREEK EX. Now Christ here fully calls
se Samaritanum opportune: cum Himself a Samaritan. For in addressing
enim alloqueretur legisperitum the lawyer who was glorying in the
superbientem in lege, voluit Law, He wished to express that neither
exprimere quoniam nec sacerdos, Priest nor Levite, nor all they who were
nec Levita, et qui conversabantur in conversant with the Law, fulfilled the
lege, legis propositum implebant; requirements of the Law, but He came
sed ipse venit consummaturus legis to accomplish the ordinances of the
propositum. Law.
Ambrosius: Hic autem Samaritanus AMBROSE; Now this Samaritan was

etiam erat descendens; quis enim also coming down. For who is he that
est qui descendit de caelo, nisi qui ascended upon into heaven, but he
ascendit in caelum, filius hominis qui who came down from heaven, even
est in caelo? the Son of Man who is in heaven.
Theophylactus: Dicit autem iter THEOPHYL. But He says, journeying,

faciens, quasi ex proposito hoc as though He purposely determined
statuens, ut nos curaret. this in order to cure us.
Augustinus Hypognosticon: Venit AUG. He came in the likeness of sinful

autem in similitudine carnis peccati; flesh, therefore near to him, as it were,
ideo secus eum quasi in in likeness.
similitudine.
Graecus: Vel secus viam venit; fuit GREEK EX. Or He came by the way.
enim vere viator, non deviator, gratia For He was a true traveler, not a
nostri descendens ad terram. wanderer; and came down to the earth
for our sakes.
Ambrosius: Veniens autem factus AMBROSE; Now when He came He

est compassionis nostrae was made very near to us by His
susceptione finitimus, et taking upon Himself our infirmities, He
misericordiae collatione vicinus; became a neighbor by bestowing
unde sequitur et videns eum, compassion. Hence it follows, And
misericordia motus est. when he saw him he was moved with
compassion.
Augustinus: Videns quidem eum PSEUDO-AUG. Seeing him lying down

iacentem, non valentem, non weak and motionless. And therefore
currentem; et ideo misericordia was He moved with compassion,
motus est, quia in eo nullum because He saw in him nothing to
meritum invenit, quo curari dignus merit a cure, but He Himself for sin
esset; sed ipse de peccato damnavit condemned sin in the flesh. Hence it
peccatum in carne; unde sequitur et follows, And went to him, and bound
appropians alligavit vulnera eius, up his wounds, pouring in oil and wine.
infundens oleum et vinum.
Augustinus de Verb. Dom: Quid AUG. For what so distant, what so far
enim tam longinquum, quid tam removed, as God from man, the
remotum quam Deus ab hominibus, immortal from the mortal, the just from
immortalis a mortalibus, iustus a sinners, not in distance of place, but of
peccatoribus, non loco longe, sed likeness. Since then He had in Him two
dissimilitudine? Cum ergo haberet in good things, righteousness and
se duo bona, scilicet iustitiam et immortality, and we two evils, that is
immortalitatem, et nos duo mala, unrighteousness, and mortality, if He
scilicet iniquitatem et mortalitatem; had taken upon Him both our evils He
si utrumque malum nostrum would have been our equal, and with
suscepisset, par noster fuisset, et us have had need of a deliverer. That
liberatore nobiscum opus haberet. He might be then not what we are, but
Ut ergo esset non hoc quod nos, near us, He was made not a sinner, as
sed prope nos, non est ille peccator you are, but mortal like to you. By
ut tu; sed factus est mortalis quod taking upon Himself punishment, not
tu; suscipiendo poenam, et non taking upon Himself guilt, He destroyed
suscipiendo culpam, et culpam both the punishment and the guilt.
delevit et poenam.
Augustinus de quaest. Evang: AUG. The binding up of wounds is the

Alligatio vulnerum est cohibitio checking of sins; oil is the consolation
peccatorum, oleum consolatio spei of a good hope, by the pardon given
bonae per indulgentiam datam ad for the reconciliation of man; wine is
reconciliationem pacis; vinum
exhortatio ad operandum the incitement to work fervently in
ferventissime in spiritu. spirit.
Ambrosius: Vel constringit vulnera AMBROSE; Or, he binds up our

nostra austeriore praecepto, et sicut wounds by a stricter commandment, as
oleo fovet remissione peccati, sic by oil he soothes by the remission of
vino compungit denuntiatione iudicii. sin, as by wine he pricks to the heart
by the denunciation of judgment.
Gregorius Moralium: Vel in vino GREG. Or in the wine he applies the

morsum districtionis adhibet, in oleo sharpness of constraint, in the oil the
mollitiem pietatis; per vinum softness of mercy. By wine let the
ungantur putrida, per oleum corrupt parts be washed, by oil let the
sananda foveantur. Miscenda est healing parts be assuaged; we must
ergo lenitas cum severitate, et then mix gentleness with severity, and
faciendum est quoddam ex utroque we must so combine the two, that
temperamentum, ut neque multa those who are put under us be neither
asperitate exulcerentur subdit, exasperated by our excessive
neque nimia benignitate solvantur. harshness, nor be relaxed by too much
kindness.
Theophylactus: Vel aliter. Quae THEOPHYL. Or else, intercourse with

secundum hominem est conversio, man is the oil, and intercourse with
oleum est; quae vero secundum God is the wine which signifies divinity,
Deum, vinum est; quod divinitatem which no one can endure unmixed
significat, quam nemo potuisset unless oil be added, that is, human
sustinere, nisi oleum haberetur, intercourse. Hence he worked some
idest conversatio humana: unde things humanly, some divinely. He
quaedam operatus est humane, poured then in oil and wine, as having
quaedam divinitus. Infudit ergo saved us both by His human and His
oleum et vinum, quia nos divine nature.
humanitate et divinitate salvavit.
Chrysostomus: Vel vinum infundit, CHRYS. Or, he poured in wine, that is,
idest sanguinem passionis, et oleum the blood of His passion, and oil, that
chrismatis, ut indulgentia daretur per is, the anointing of the chrism, that
sanguinem, sanctificatio conferretur pardon might be granted by His blood,
per chrismatis unctionem. A caelesti sanctification be conferred by the
medico conscissa loca ligantur, et chrism. The wounded parts are bound
intra semetipsa retinentia up by the heavenly Physician, and
medicinam, operante medicamine, containing a salve within themselves,
pristinae sanitati redduntur. Infuso are by the working of the remedy
ergo vino et oleo, imposuit eum restored to their former soundness
super iumentum; unde sequitur et Having poured in wine and oil, he
imponens illum in iumentum suum, placed him upon His beast, as it
duxit in stabulum, et curam eius follows, and placing him upon his
egit. beast, &c.
Augustinus: Iumentum eius est AUG. His beast is our flesh, in which
caro, qua ad nos venire dignatus He has condescended to come to us.
est; imponi iumento est in ipsam To be placed on the beast is to believe
incarnationem Christi credere. in the incarnation of Christ.
Ambrosius: Vel iumento imponit AMBROSE; Or, He places us on His

dum peccata nostra portat et pro beast in that He bears our sins, and is
nobis dolet: homo enim iumento afflicted for us, for man has been made
similis factus est: et ideo supra like to the beasts, therefore He placed
iumentum suum nos imposuit, ne us on His beast, that we might not be
nos essemus sicuti equus et mulus: as horse and mule, in order that by
ut per nostri corporis assumptionem taking upon Him our body, He might
infirmitatem nostrae carnis aboleret. abolish the weakness of our flesh.
Theophylactus: Vel imposuit in THEOPHYL. Or He placed us on His

suum iumentum, idest in corpus beast, that is, on His body. For He has
suum: membra namque sua nos made us His members, and partakers
fecit, et participes corporis eius. Et of His body. The Law indeed did not
lex quidem non omnes suscipiebat: take in all the Moabites, and the
Moabitae et Ammonitae non Ammonites shall not enter into the
intrabunt in Ecclesiam Dei; nunc Church of God; but now in every nation
vero in omni gente qui timet he that fears the Lord is accepted by
dominum, ab eo suscipitur volens Him, who is willing to believe and to
credere et pars Ecclesiae fieri; become part of the Church. Wherefore
propter hoc dicit, quod duxit eum in He says, that he brought him to an inn.
stabulum.
Chrysostomus: Est enim stabulum CHRYS. For the Inn is the Church,
Ecclesia, quae in itinere mundi which receives travelers, who are tired
lassatos et sarcinis delictorum with their journey through the world,
defessos suscipit venientes; ubi and oppressed with the load of their
deposito onere peccatorum, viator sins; where the wearied traveler
lassus reficitur, et refectus salubri casting down the burden of his sins is
pascuo reparatur; et hoc est quod relieved, and after being refreshed is
dicitur et curam illius egit. Totum restored with wholesome food. And
enim quicquid contrarium, nocens et this is what is here said, and took care
malum est, foris est, quia intra of him. For without is every thing that is
stabulum requies omnis conflicting, hurtful and evil, while within
salubritasque inclusa est. the Inn is contained all rest and health.
Beda: Et bene iumento impositum BEDE; And lightly He brought him

duxit in stabulum, quia nemo, nisi placed on His beast, since no one,
per Baptismum corpori Christi except he be united to Christ’s body by
adunatus, Ecclesiam intrabit. Baptism, shall enter the Church.
Ambrosius: Sed quia non vacabat AMBROSE; But as the Samaritan had
Samaritano huic diu in terris degere, not time to stay longer on the earth, he
redeundum erat unde descenderat: must needs return to the place whence
unde sequitur et altera die protulit he descended, as it follows, And on the
duos denarios, et dedit stabulario, et morrow he took out two pence, &c.
ait: curam illius habe. Quis est iste What is that morrow, but perchance the
alter dies, nisi forte ille dominicae day of our Lord’s resurrection? of
resurrectionis, de quo dictum est: which it was said, This is the day the
haec est dies quam fecit dominus? Lord has made. But the two pence are
Duo autem denarii sunt duo the two covenants, which bear
testamenta, quae imaginem in se stamped on them the image of the
habent aeterni regis expressam, eternal King, by the price of which our
quorum pretio vulnera nostra wounds are healed.
curantur.
Augustinus de quaest. Evang: Vel AUG. Or the two pence are the two
duo denarii sunt duo praecepta commandments of love, which the
caritatis, quam per spiritum sanctum Apostles received from the Holy Spirit
acceperunt apostoli ad to preach to others; or the promise of
evangelizandum ceteris; vel the present life, and that which is to
promissio vitae praesentis et come.
futurae.
Origenes: Vel duo denarii videntur ORIGEN; Or the two pence seem to
mihi esse scientia sacramenti, me to be the knowledge of the
quomodo pater in filio et filius in sacrament, in what manner the Father
patre sit, qua velut mercede donatur is in the Son, and the Son in the
Ecclesiae Angelus, ut diligentius Father, which is given as a reward by
curet hominem sibi commendatum, the Angel to the Church that she may
quem pro angustia temporis etiam take more diligent care of the man
ipse curaverat. Et promittitur ei entrusted to her whom in the shortness
quicquid de suo in medelam of the time He Himself had also cured.
semiviventis expenderet, illico esse And it is promised that whatever she
reddendum; unde sequitur et should spend on the cure of the half
quodcumque supererogaveris, ego, dead man, should be restored to her
cum rediero, reddam tibi. again, And whatsoever you spend
more, when I come again I will repay
you.
Augustinus: Stabularius fuit AUG. The inn-keeper was the Apostle,

apostolus, qui supererogavit aut who spent more; either in giving
illud consilium quod ait: de counsel, as he says, Now concerning
virginibus autem praeceptum domini virgins, I have no commandment of the
non habeo, consilium autem do, aut Lord, yet I give my judgment, or, in
quod etiam manibus suis operatus working even with his own hands, that
est, ne infirmorum aliquem in he might not trouble any of the weak in
novitate Evangelii gravaret, cum ei the newness of the Gospel, though it
liceret ex Evangelio pasci. Multum was lawful for him to be fed from the
etiam supererogaverunt apostoli; Gospel. Much more also did the
sed et pro tempore doctores, qui Apostles spend, but those teachers
vetus et novum testamentum also in their time have spent more who
exposuere, supererogaverunt, pro have interpreted both the Old and New
quibus retributionem accipient. Testament, for which they shall receive
their reward.
Ambrosius: Beatus ergo ille AMBROSE; Blessed then is that inn-

stabularius qui alterius vulnera keeper who is able to cure the wounds
curare potest; beatus ille cui dicit of another; blessed is he to whom
Iesus quodcumque supererogaveris, Jesus says, Whatsoever you have
revertens reddam tibi. Sed quando spent more, when I come again I will
reverteris, domine, nisi iudicii die? repay you. But when will you return, O
Nam licet ubique sis semper et Lord, save on the Judgment day? For
stans in medio nostrum, non though you are ever every where, and
cerneris a nobis; erit tamen tempus though standing in the midst of us, are
quo universa caro te respiciet not perceived by us, yet the time will
revertentem. Reddes ergo quod be in which all flesh shall behold You
debes beatis quibus es debitor. coming again. You will then restore
Utinam nos simus idonei debitores, what you owe to the blessed, whose
ut quod accepimus possimus debtor you are. Would that we were
exsolvere. confident debtors, that we could pay
what we had received!
Cyrillus: His ergo praemissis, CYRIL; After what has gone before,
opportune iam dominus legisperitum our Lord fitly questions the lawyer;
interrogat, subdens quis horum Which of these three think you was
trium tibi videtur proximus fuisse illi neighbor to him who fell among
qui incidit in latrones? At ille dixit: thieves? But he said, He that shows
qui fecit misericordiam in illum. mercy on him. For neither Priest nor
Neque enim sacerdos, neque Levita Levite became neighbor to the sufferer,
factus fuit proximus patientis, sed but he only who had compassion on
ille qui est eius misertus: inutilis est him. For vain is the dignity of the
enim sacerdotii dignitas et legis Priesthood, and the knowledge of the
scientia, nisi per bona opera Law, unless they are confirmed by
confirmetur; unde sequitur et ait illi good works. Hence it follows, And
Iesus: vade, et tu fac similiter. Jesus said to him, Go and do you
likewise.
Chrysostomus: Quasi dicat: si CHRYS. As if He said, If you see any

quem vides oppressum, non dicas: one oppressed, say not, Surely he is
utique nequam est; sed sive gentilis wicked; but be he Gentile or Jew and
sit, sive Iudaeus, et ope indigeat, need help, dispute not, he has a claim
non cavilleris auxiliari, quaecumque to your assistance, into whatever evil
mala fuerit passus. he has fallen.
Augustinus de Doctr. Christ: Ex AUG. Hereby we understand that he is

hoc intelligimus eum esse proximum our neighbor, to whomsoever we must
cui vel exhibendum est officium show the duty of compassion if he
misericordiae, si indiget, vel need it, or would have shown if he had
exhibendum esset, si indigeret. Ex needed it. From which it follows, that
quo iam consequens est ut etiam ille even he who must in his turn show us
a quo nobis vicissim exhibendum this duty, is out neighbor. For the name
est, proximus noster sit: proximi of neighbor has relation to something
enim nomen ad aliquid est; nec else, nor can any one be a neighbor,
quisquam esse proximus nisi save to a neighbor; but that no one is
proximo potest. Nullum autem excluded to whom the office of mercy
exceptum esse cui misericordiae is to be denied, is plain to all; as our
denegetur officium, quis non videat? Lord says, Do good to them that hate
Dicente domino: benefacite his qui you. Hence it is clear, that in this
vos oderunt. Unde manifestum est, command by which we are bid to love
hoc praecepto quo iubemur diligere our neighbor, the holy angels are
proximum, etiam sanctos Angelos included, by whom such great offices
contineri, a quibus tanta nobis of mercy are bestowed upon us.
misericordiae impenduntur officia, Therefore our Lord Himself wished
ex quo et ipse dominus proximum also to be called our neighbor,
nostrum se dici voluit, significans se representing Himself to have assisted
opitulatum esse semivivo iacenti in the half dead man who lay in the way.
via.
Ambrosius: Non enim cognatio AMBROSE; For relationship does not

facit proximum, sed misericordia, make a neighbor, but compassion, for
quia misericordia est secundum compassion is according to nature. For
naturam: nihil enim tam secundum nothing is so natural as to assist one
naturam, quam iuvare consortem who shares our nature.
naturae.
Lectio 10
38 ἐν δὲ τῷ πορεύεσθαι 38. Now it came to pass,

αὐτοὺς αὐτὸς εἰσῆλθεν as they went, that he
entered into a certain
εἰς κώμην τινά: γυνὴ δέ village: and a certain
τις ὀνόματι μάρθα woman named Martha
ὑπεδέξατο αὐτόν. 39 καὶ received him into her
τῇδε ἦν ἀδελφὴ house. 39. And she had a
sister called Mary, which
καλουμένη μαριάμ, [ἣ]
also sat at Jesus’ feet, and
καὶ παρακαθεσθεῖσα heard his word. 40. But
πρὸς τοὺς πόδας τοῦ Martha was cumbered
κυρίου ἤκουεν τὸν about much serving and
λόγον αὐτοῦ. 40 ἡ δὲ came to him, and said,
Lord, do you not care that
μάρθα περιεσπᾶτο περὶ my sister has left me to
πολλὴν διακονίαν: serve alone, bid her
ἐπιστᾶσα δὲ εἶπεν, therefore that she help me.
κύριε, οὐ μέλει σοι ὅτι ἡ 41. And Jesus answered
and said to her, Martha,
ἀδελφή μου μόνην με Martha, you are careful
κατέλιπεν διακονεῖν; and troubled about many
εἰπὲ οὖν αὐτῇ ἵνα μοι things: 42. But one thing is
συναντιλάβηται. 41 needful: and Mary has
chosen that good part,
ἀποκριθεὶς δὲ εἶπεν
which shall not be taken
αὐτῇ ὁ κύριος, μάρθα away from her.
μάρθα, μεριμνᾷς καὶ
θορυβάζῃ περὶ πολλά,
42 ἑνὸς δέ ἐστιν χρεία:
μαριὰμ γὰρ τὴν ἀγαθὴν
μερίδα ἐξελέξατο ἥτις
οὐκ ἀφαιρεθήσεται
αὐτῆς.
Beda: Dilectio Dei et proximi, quae BEDE; The love of God and our
superius verbis et parabolis neighbor, which was contained above
continebatur, hic ipsis rebus et in words and parables, is here set
veritate designatur; dicitur enim forth in very deed and reality; for it is
factum est autem dum irent, et ipse said, Now it came to pass, as they
intravit in quoddam castellum. went, that he entered into a certain
village.
Origenes: Cuius quidem nomen ORIGEN. The name of which village

Lucas hic tacet; sed Ioannes exprimit Luke indeed here omits, but John
vocans ipsum Bethaniam. mentions, calling it Bethany.
Augustinus de Verb. Dom: Sed AUG. But the Lord, who came to his
dominus qui in sua propria venit, et own, and his own received him not,
sui eum non receperunt, susceptus was received as a guest, for it follows,
est tamquam hospes; sequitur enim And a certain woman named Martha
et mulier quaedam Martha nomine, received him into her house, &c. as
excepit illum in domum suam; sicut strangers are accustomed to be
solent suscipi peregrini; sed tamen received. But still a servant received
suscepit famula dominum, aegra her Lord, the sick her Savior, the
salvatorem, creatura creatorem. Ne creature her Creator. But if any should
quis autem dicat: o beati qui say, “O blessed are they who have
Christum suscipere in domum been thought worthy to receive Christ
propriam meruerunt; noli dolere, cum into their houses,” grieve not you, for
inquit: quod enim uni ex minimis He says, For inasmuch as you have
meis fecistis, mihi fecistis. Accepta done it to the least of my brethren,
autem forma servi, in illa pasci a you have done it to me. But taking the
servis voluit dignatione, non form of a servant, He wished therein
conditione. Habebat carnem, in qua to be fed by servants, by reason of
quidem esuriret et sitiret; sed in His condescension, not His condition.
eremo esurienti Angeli ministrabant; He had a body in which He was
ergo quod pasci voluit, pascenti hungry and thirsty, but when He was
praestitit. Martha igitur dominus hungry in the desert, Angels
pascere disponens et praeparans ministered to Him. In wishing therefore
circa ministerium occupabatur; Maria to be led, He came Himself to the
vero soror eius pasci magis elegit a feeder. Martha then, setting about and
domino; sequitur enim et huic erat preparing to feed our Lord, was
soror nomine Maria, quae etiam occupied in serving, but Mary her
sedens secus pedes domini, sister chose rather to be fed by the
audiebat verbum illius. Lord, for it follows, And she had a
sister called Mary, which also sat at
Jesus’ feet, and heard his word.
Chrysostomus: Non simpliciter CHRYS. It is not said of Mary simply

dicitur de Maria quod sederet prope that she sat near Jesus, but at His
Iesum, sed secus pedes illius; ut feet, to show her diligence,
ostendat diligentiam, assiduitatem et steadfastness, and zeal, in hearing,
solertiam erga auditionem, et multam and the great reverence which she
reverentiam quam habebat ad had for our Lord.
dominum.
Augustinus de Verb. Dom: Quanto AUG. Now as was her humility in

autem humilius ad pedes sedebat, sitting at His feet, so much the more
tanto amplius capiebat: confluit enim did she receive from him. For the
aqua ad humilitatem convallis, waters pour down to the lowest part of
denatat de tumoribus collis. the valley, but flow away from the
rising of the hill.
Basilius: Omnis autem operatio et BASIL; Now every work and word of
verbum salvatoris regula est pietatis our Savior is a rule of piety and virtue
et virtutis; ob hoc enim induit corpus For to this end did He put on our body,
nostrum, ut nos conversationem illius that as much as we can we might
imitemur pro posse. imitate His conversation.
Cyrillus: Exemplo igitur suo docet CYRIL; By His own example then He
discipulos qualiter se gerere debeant teaches His disciples how they ought
in domibus eorum qui eos suscipiunt; to behave in the houses of those who
ut scilicet applicantes ad domum, receive them, namely, when they
non resupini quiescant, sed potius come to a house, they should not
repleant suscipientes sacris et divinis remain idle, but rather fill the minds of
doctrinis: hi vero qui domum parant, those who receive them with sacred
exeant obviam hilariter et ferventer and divine teaching. But let those who
duabus de causis. Primo quidem make ready the house, go to meet
aedificabuntur in doctrinis eorum their guests gladly and earnestly, for
quos suscipiunt, deinde et recipient two reasons. First, indeed, they will be
caritatis mercedem; unde et hic edified by the teaching of those whom
sequitur Martha autem satagebat they receive; nest also they will
circa frequens ministerium. receive the reward of charity. And
hence it follows here, But Martha was
cumbered about much serving, &c.
Augustinus: Bene Martha circa AUG. Martha was as well engaged in

corporalem domini necessitatem vel ministering to the bodily wants or
voluntatem ministrabat, quasi mortali; wishes of our Lord, as of one who was
sed qui erat in carne mortali, in mortal, but He who was clothed in
principio erat verbum; ecce quod mortal flesh, in the beginning was the
Maria audiebat; verbum caro factum Word. Behold then what Mary heard,
est, ecce cui Martha ministrabat: The Word was made flesh. Behold
laborabat ista, vacabat illa; then Him to whom Martha ministered.
verumtamen Martha laborans The one was laboring, the other at
multum in illa occupatione et negotio rest. But yet Martha, when much
ministrandi interpellavit dominum, et troubled in her occupation and
de sorore conquesta est; sequitur business of serving, interrupted our
enim et ait: domine, non est tibi Lord, and complained of her sister.
curae quod soror mea reliquit me For it follows, And said, Lord, do you
solam ministrare? Erat enim Maria not care that my sister has left me to
intenta dulcedini verbi domini; a serve alone? For Mary was absorbed
Martha convivium domino parabatur, in the sweetness of our Lord’s words;
in cuius convivio Maria iam Martha was as preparing a feast for
iucundabatur. Cum ergo suaviter our Lord, in whose feast Mary was
audiret verbum dulcissimum, et now rejoicing. While then she was
corde intentissimo pasceretur, listening with delight to those sweet
interpellato domino a sorore sua, words, and was feeding on them with
quomodo putamus eam timuisse ne the deepest affection, our Lord was
diceret ei dominus: surge, et adiuva interrupted by her sister. What must
sororem tuam? Mira enim suavitate we suppose was her alarm, lest the
tenebatur; quae profecto maior est Lord should say to her, “Rise, and
mentis quam ventris. Sed causam help your sister?” Our Lord therefore,
suam tamquam otiosa iudici maluit who was not at a loss, for He had
committere, nec in respondendo shown He was the Lord, answered as
voluit laborare: si enim pararet follows, And Jesus answered and said
respondendi sermonem, remitteret to her, Martha, Martha. The repetition
audiendi intentionem. Respondit of the name is a mark of love, or
ergo dominus, qui in verbo non perhaps of drawing the attention, that
laborabat, quia verbum erat; sequitur she should listen more earnestly.
enim et respondens dixit illi dominus: When twice called, she hears, You are
Martha, Martha, sollicita es, et troubled about many things. that is,
turbaris erga plurima. Repetitio you art busied about many things. For
nominis indicium est dilectionis, aut man wishes to meet with something
forte movendae intentionis, ut audiat when he is serving, and can not; and
attentius. Bis vocata audit turbaris thus between seeking what is wanting
erga plurima; idest, circa multa es and preparing what is at hand, the
occupata: vult enim homo occurrere mind is distracted. For if Martha had
quando ministrat, et aliquando non been sufficient of herself, she would
potest: quaeritur quod deest, paratur not have required the aid of her sister.
quod adest: distenditur animus; nam There are many, there are diverse
si Martha sufficeret, adiutorium things, which are carnal, temporal, but
sororis non posceret: multa sunt, one is preferred to many. For one is
diversa sunt, quia carnalia sunt, not from many, but many from one.
temporalia sunt. Praeponitur autem Hence it follows, But one thing is
unum multis; non enim a multis needful. Mary wished to be occupied
unum, sed multa ab uno; unde about one, according to that, It is good
sequitur porro unum est for me to cling close to the Lord. The
necessarium. Circa unum se voluit Father, the Son, the Holy Spirit, are
occupari, secundum illud: mihi one. To this one he does not bring us,
adhaerere Deo bonum est. Unum unless we being many have one
sunt pater et filius et spiritus sanctus: heart.
ad hoc unum non nos perducit, nisi
multi habeamus cor unum.
Cyrillus: Vel aliter. Cum susceperint CYRIL; Or else, when certain brethren
aliqui fratres Deum, non sollicitentur have received God, they will not be
erga multum officium, nec poscant anxious about much service, nor ask
quae prae manibus non sunt, et opus for those things which are not in their
exuperant: gravat enim passim in hands, and are beyond their needs.
qualibet re quod superfluit: generat For every where and in every thing
enim volentibus conferre taedium: that which is superfluous is
convivis autem videtur quod sunt aliis burdensome. For it begets weariness
causa laboris. in those who are wishing to bestow it,
while the guests feel that they are the
cause of trouble.
Basilius: Absurdum etiam est cibos BASIL; It is foolish also to take food
ad sustentationem corporis sumere, for the support of the body, and
ac per eos iterum officere corpori, et thereby in return to hurt the body, and
impedire ipsum erga mandatorum to hinder it in the performance of the
divinorum officium. Si ergo adveniat divine command. If then a poor man
aliquis pauperum, sumat formam et come, let him receive a model and
exemplar modestiae ciborum; nec example of moderation in food, and let
causa vivere volentium in deliciis us not prepare our own tables for their
mensam propriam praeparemus: sakes, who wish to live luxuriously.
uniformis enim est Christiani vita, ad For the life of the Christian is uniform,
unam intendens intentionem, scilicet ever tending to one object, namely,
ad gloriam Dei; multiformis vero et the glory of God. But the life of those
varia vita eorum qui de foris sunt, pro who are without is manifold and
libito variata. Tu vero cur dum copia vacillating, changed about at will. And
ciborum et causa delectationis fratri how in truth can you, when you set
praeparas mensam, criminaris eum your table before your brother with
voluptatis, et diffundis in eum profusion of meats, and for the
gulositatis opprobria, arguens pleasure of feasting sake, accuse him
delicias eius in eo quod praeparas? of luxury, and revile him as a glutton,
Non commendavit dominus Martham censuring his indulgence in that which
occupatam circa frequens you yourself afford him? Our Lord did
ministerium. not commend Martha when busied
about much serving.
Augustinus de Verb. Dom: Quid AUG. What then? Must we think that
ergo? Putamus reprehensum esse blame was cast upon the service of
ministerium Marthae, quam cura Martha, who was engaged in the
hospitalitatis occupaverat, quae tanto cares of hospitality, and rejoiced in
hospite laetabatur? Hoc si verum est, having so great a guest? If this be
dimittant homines quod ministrant true, let men give up ministering to the
egentibus: vacent verbo, occupentur needy; in a word, let them be at
circa scientiam salutarem; nihil sit leisure, intent only upon getting
cura eis quis peregrinus in vico sit, wholesome knowledge, taking no care
quis egeat pane; vacent opera what stranger is in the village in want
misericordiae, uni instetur scientiae. of bread; let works of mercy be
unheeded, knowledge only be
cultivated.
Theophylactus: Non ergo dominus THEOPHYL. Our Lord does not then
hospitalitatem prohibet, sed forbid hospitality, but the troubling
plurimorum turbationem, scilicet about many things, that is to say,
abstractionem et tumultum. Et vide hurry and anxiety. And mark the
consilium domini; quod prius wisdom of our Lord, in that at first He
dominus nihil dixerat Marthae; sed said nothing to Martha, but when she
postquam quam illa sororem ab sought to tear away her sister from
auditu studebat avellere, tunc hearing, then the Lord took occasion
dominus occasione habita increpavit to reprove her. For hospitality is ever
eam: usque enim adeo honoratur honored as long as it keeps us to
hospitalitas, donec ad necessaria necessary things. But when it begins
nos attrahit; cum vero incipit ab to hinder us from attending to what is
utilioribus impedire, manifestum est of more importance, then it is plain
quod honorabilior est divinorum that the hearing of the divine word is
auditus. the more honorable.
Augustinus de Verb. Dom: Non AUG. Our Lord then does not blame
ergo dominus opus reprehendit, sed the actions, but distinguishes between
munus distinxit; sequitur enim Maria the duties. For it follows, Mary has
optimam partem elegit, quae non chosen that good part, &c. Not yours
auferetur ab ea. Non tu malam, sed a bad one, but hers a better. Why a
illa meliorem. Unde meliorem? Quia better? because it shall not be taken
ab ea non auferetur, a te auferetur away from her. From you the
aliquando onus necessitatis: non necessary burden of business shall
enim cum veneris ad illam patriam, one time be taken away. For when
invenies peregrinum quem suscipias you come into that country, you will
hospitio. Sed bono tuo auferetur, ut find no stranger to receive with
quod melius est detur: auferetur a te hospitality. But for your good it shall
labor, ut requies detur. Tu navigas, be taken away, that what is better may
illa in portu est: aeterna enim est be given you. Trouble shall be taken
dulcedo veritatis; in hac tamen vita away, that rest may be given. You are
augetur, in illa perficietur, numquam yet at sea; she is in port. For the
auferetur. sweetness of truth is eternal, yet in
this life it is increased, and in the next
it will be made perfect, never to be
taken away.
Ambrosius: Agat ergo te sicut AMBROSE; May you then like Mary
Mariam desiderium sapientiae: hoc be influenced by the desire of wisdom.
enim maius, hoc perfectius opus, ne For this is the greater, this the more
ministerii cura cognitionem verbi perfect work. Nor let the care of
caelestis avertat. Nec arguas eos et ministering to others turn your mind
otiosos iudices, quos videas from the knowledge of the heavenly
sapientiae studere. word, nor reprove or think indolent
those whom you see seeking after
wisdom.
Augustinus de quaest. Evang: AUG. Now mystically, by Martha’s

Mystice autem quod Martha excepit receiving our Lord into her house is
illum in domum suam, significat represented the Church which now
Ecclesiam, quae nunc excepit receives the Lord into her heart. Mary
dominum in cor suum. Maria soror her sister, who sat at Jesus’ feet and
eius, quae sedebat ad pedes domini, heard His word, signifies the same
et audiebat verbum eius, significat Church, but in a future life, where
eamdem Ecclesiam, sed in futuro ceasing from labor, and the
saeculo, ubi cessans ab opere ministering to her wants, she shall
ministerioque indigentiae, sola delight in Wisdom alone. But by her
sapientia perfruitur. Quod autem complaining that her sister did not
conqueritur quod soror eius eam non help her, occasion is given for that
adiuvet, occasio datur sententiae sentence of our Lord, in which he
domini, qua ostendit istam Ecclesiam shows that Church to be anxious and
sollicitam esse et turbari erga troubled about much service, when
plurima, cum sit unum necessarium, there is but one thing needful, which is
ad quod per ministerii huius merita yet attained through the merits of her
pervenitur. Mariam vero dicit service; but He says that Mary has
optimam partem elegisse, quia per chosen the good part, for through the
hanc ad illam tenditur, et non one the other is reached, which shall
aufertur. not be taken away.
Gregorius Moralium: Vel per GREG. Or by Mary who sat and heard
Mariam, quae verba domini residens our Lord’s words, is signified the
audiebat, contemplativa vita contemplative life; by Martha engaged
exprimitur; per Martham exterioribus in more outward services, the active
obsequiis occupatam, activa vita life. Now Martha’s care is not blamed,
significatur. Sed Marthae cura non but Mary is praised, for great are the
reprehenditur, Mariae vero laudatur: rewards of an active life, but those of
quia magna sunt activae vitae a contemplative are far better. Hence
merita, sed contemplativae potiora. Mary’s part it is said will never be
Unde nec auferri unquam Mariae taken away from her, for the works of
pars dicitur: quia activae vitae opera an active life pass away with the body,
corpore transeunt, contemplativae but the joys of the contemplative life
autem gaudia melius ex fine the rather begin to increase from the
convalescunt end.
Caput 11 CHAPTER XI
Lectio 1
11 1 καὶ ἐγένετο ἐν τῷ 1. And it came to pass, that,

εἶναι αὐτὸν ἐν τόπῳ as he was praying in a
certain place, when he
τινὶ προσευχόμενον, ὡς ceased, one of his disciples
ἐπαύσατο, εἶπέν τις said to him, Lord, teach us
τῶν μαθητῶν αὐτοῦ to pray, as John also taught
πρὸς αὐτόν, κύριε, his disciples. 2. And he said
to them, When you pray,
δίδαξον ἡμᾶς
say, Our Father which art in
προσεύχεσθαι, καθὼς heaven, Hallowed be thy
καὶ ἰωάννης ἐδίδαξεν name. Thy kingdom come.
τοὺς μαθητὰς αὐτοῦ. 2 Thy will be done, as in
εἶπεν δὲ αὐτοῖς, ὅταν heaven, so in earth. 3. Give
us day by day our daily
προσεύχησθε, λέγετε, bread. 4. And forgive us our
πάτερ, ἁγιασθήτω τὸ sins; for we also forgive
ὄνομά σου: ἐλθέτω ἡ every one that is indebted
βασιλεία σου: 3 τὸν to us. And lead us not into
temptation; but deliver us
ἄρτον ἡμῶν τὸν
from evil.
ἐπιούσιον δίδου ἡμῖν τὸ
καθ' ἡμέραν: 4 καὶ ἄφες
ἡμῖν τὰς ἁμαρτίας
ἡμῶν, καὶ γὰρ αὐτοὶ
ἀφίομεν παντὶ
ὀφείλοντι ἡμῖν: καὶ μὴ
εἰσενέγκῃς ἡμᾶς εἰς
πειρασμόν.
Beda: Post historiam sororum, quae BEDE; After the account of the sisters,
duas Ecclesiae vitas significaverunt, who signified the two lives of the
non frustra dominus et ipse orasse, Church, our Lord is not without reason
et discipulos orare docuisse related to have both Himself prayed,
scribitur; quia et oratio quam docuit, and taught His disciples to pray, seeing
utriusque in se vitae continet that the prayer which He taught
mysterium et ipsarum perfectio contains in itself the mystery of each
vitarum, nostris non viribus est life, and the perfection of the lives
obtinenda, sed precibus; unde themselves is to be obtained not by our
dicitur et factum est cum esset in own strength, but by prayer. Hence it is
quodam loco orans. said, And it came to pass, that, as he
was praying in a certain place.
Cyrillus: Cum autem habeat omnis CYRIL; Now whereas He possesses

boni plenitudinem, cur orat, si every good in abundance, why does
plenus est, et in nullo penitus eget? He pray, since He is full, and has
Ad hoc dicimus, quod competit ei ex altogether need of nothing? To this we
modo dispensationis in carne, cum answer, that it befits Him, according to
voluerit, humana prosequi tempore the manner of His dispensation in the
ad hoc conveniente. Si enim flesh, to follow human observances at
comedit et bibit, non incongrue the time convenient for them. For if He
utebatur oratione: ut doceat nos non eats and drinks, He rightly was used to
esse erga hoc tepidos, sed attentius pray, that He might teach us not to be
insistere orationibus. lukewarm in this duty, but to be the
more diligent and earnest in our
prayers.
Titus: Cum autem novam TITUS BOST. The disciples having

conversationem vidissent discipuli, seen a new way of life, desire a new
novam formam orationis form of prayer, since there were
postulaverunt, cum plures orationes several prayers to be found in the Old
continerentur in veteri testamento; Testament. Hence it follows, When he
unde sequitur ut cessavit, dixit unus ceased, one of his disciples said to
ex discipulis eius ad eum: domine, him, Lord, teach us to pray, in order
doce nos orare; ne scilicet contra that we might not sin against God in
Deum peccemus, alia quaerentes asking for one thing instead of another,
pro aliis, vel Deo assistentes in or by approaching God in prayer in a
oratione non eo modo quo expedit. manner that we ought not.
Origenes: Et ut orationis doctrinam ORIGEN; And that he might point out

proferat, infert sicut Ioannes docuit the kind of teaching, the disciple
discipulos suos; de quo scilicet nos proceeds, as John also taught his
docuisti, quod inter natos mulierum disciples. Of whom in truth you have
nullus eo maior surrexit: et quia told us, that among them that are born
praecepisti nobis petere aeterna et of women there had arisen none
grandia; unde erit nos ad horum greater than he. And because you
pervenire notitiam, nisi a te Deo et have commanded us to seek things
salvatore nostro? that are great and eternal, whence
shall we arrive at the knowledge of
these but from You, our God and
Savior?
Gregorius Nyssenus: Orationis GREG NYSS. He unfolds the teaching

ergo doctrinam explicat discipulis, of prayer to His disciples, who wisely
qui solerter notitiam orationis desire the knowledge of prayer,
expostulant; ostendens qualiter directing them how they ought to
implorari oporteat divinum auditum. beseech God to hear them.
Basilius: Duo autem sunt modi BASIL; There are two kinds of prayer,
orationis. Unus quidem laudis cum one composed of praise with
humilitate: secundus vero petitionis, humiliation, the other of petitions, and
remissior. Quoties ergo oras, non more subdued. Whenever then you
prius ad petendum prorumpas. Sin pray, do not first break forth into
autem tuum criminaris affectum, petition; but if you condemn your
quasi necessitate coactus supplices inclination, supplicate God as if of
Deo. Sed cum incipis orare, necessity forced thereto. And when
quamlibet desere creaturam you begin to pray, forget all visible and
visibilem et invisibilem; sumas invisible creatures, but commence with
autem exordium a laude illius qui the praise of Him who created all
cuncta creavit; unde subditur et ait things. Hence it is added, And he says
illis: cum oraveritis, dicite: pater. to them, When you pray, say, Our
Father.
Augustinus de Verb. Dom: Primus PSEUDO-AUG. The first word, how

sermo quantae gratiae? Faciem gracious is it? You durst not raise your
tuam non audebas ad caelum face to heaven, and suddenly you
levare, et subito accepisti gratiam receive the grace of Christ. From an
Christi. Ex malo servo factus es evil servant you are made a good son.
bonus filius; ideo praesume non de Boast not then of your working, but of
tua operatione, sed de Christi gratia. the grace of Christ; for therein is no
Non ergo hic arrogantia est, sed arrogance, but faith. To proclaim what
fides: praedicare quod acceperis, you have received is not pride, but
non est superbia, sed devotio. Ergo devotion. Therefore raise your eyes to
attolle oculos ad patrem; qui te per your Father, who begot you by
lavacrum genuit, qui per filium te Baptism, redeemed you by His Son.
redemit: patrem dicas quasi filius; Say Father as a son, but claim no
sed noli tibi aliquid specialiter especial favor to t yourself. Of Christ
vindicare: solius Christi specialis est alone is He the especial Father, of us
pater, nobis est pater omnibus in the common Father. For Christ alone
communi: quia illum solum genuit, He begot, but us he created. And
nos autem creavit. Et ideo therefore according to Matthew when it
secundum Matthaeum dicitur: pater is said, Our Father, it is added, which
noster, et additur: qui es in caelis; in art in heaven, that is, in those heavens
illis scilicet caelis de quibus dictum of which it was said, The heavens
est: caeli enarrant gloriam Dei. declare the glory of God. Heaven is
Caelum est ubi culpa cessavit, ubi where sin has ceased, and where
nullum mortis est vulnus. there is no sting of death.
Theophylactus: Non autem dicit: THEOPHYL. But He says not, which

qui es in caelis, tamquam ibi art in heaven, as though He were
circumscribatur; sed ut ad caelos confined to that place, but to raise the
erigat auditorem et abstrahat a hearer up to heaven, and draw him
terrenis. away from earthly things.
Gregorius Nyssenus: Vide autem GREG NYSS. See how great a

quantae praeparationis opus est ut preparation you need, to be able to say
audacter possis Deo dicere pater; boldly to God, O Father, for if you have
quia si ad res mundanas intuitum your eyes fixed on worldly things, or
dirigis, aut humanam gloriam ambis, court the praise of men, or are a slave
aut sordes passibilis appetitus, et to your passions, and utter this prayer,
hanc orationem enunties; audire I seem to hear God saying, ‘Whereas
mihi videor Deum dicentem: cum you that are of a corrupt life call the
corruptae fueris vitae, si patrem Author of the incorruptible your Father,
vocas incorruptibilitatis genitorem, you pollute with your defiled lips an
foeda voce inquinas incorruptibile incorruptible name. For He who
nomen: nam qui patrem mandavit commanded you to call Him Father,
vocare, proferre mendacium non gave you not leave to utter lies. But the
concessit. Omnium vero bonorum highest of e all good things is to glorify
exordium est glorificare nomen Dei God’s name in our lives. Hence He
in vita nostra; unde subdit adds, Hallowed be thy name. For who
sanctificetur nomen tuum. Quis is there so debased, as when He sees
enim est adeo bestialis qui videns in the pure life of those who believe, does
credentibus vitam puram, non not glorify the name invoked in such a
glorificet nomen invocatum in tali life. He then who says in his prayer, Be
vita? Igitur qui dicit in oratione thy name, which I call upon, hallowed
sanctificetur in me invocatum in me, prays this, “May I through Your
nomen tuum, hoc orat: fiam, tuo concurring aid be made just, abstaining
concurrente subsidio, iustus, et from all evil.”
abstinens a quolibet malo.
Chrysostomus: Sicut enim cum CHRYS. For as when a man gazes

quis caeli pulchritudinem aspicit, upon the beauty of the heavens, he
dicit: gloria tibi, Deus, sic etiam cum says, Glory be you, O God; so likewise
aspicit alicuius virtutem: quia when He beholds a man’s virtuous
hominis virtus multo magis quam actions, seeing that the virtue of man
caelum glorificat Deum. glorifies God much more than the
heavens.
Augustinus de Verb. Dom: Vel [Augustine, on the Word of the Lord:

dicitur sanctificetur nomen tuum, in Or "Hallowed be thy name" in us, so
nobis, ut ad nos possit eius that his sanctification can come to us.]
sanctificatio pervenire.
Titus: Vel dicit sanctificetur nomen PSEUDO-AUG. Or it is said, Hallowed
tuum: idest, nota sit tua sanctitas toti be thy name; that is, let Your holiness
mundo, et laudet te decenter. be known to all the world, and let it
Rectos autem decet collaudatio. worthily praise You. For praise
Iussit igitur orare pro emendatione becomes the upright, and therefore He
mundi totius. bids them pray for the cleansing of the
whole world.
Cyrillus: Quoniam penes eos ad CYRIL; Since among those to whom

quos nondum pervenit fides, the faith has not yet come, the name of
contemnitur adhuc nomen Dei; sed God is still despised. But when the
ubi iubar veritatis super eos illuxerit, rays of truth shall have shined upon
eum fatebuntur sanctum sanctorum. them, they will confess the Holy of
Holies.
Titus: Et quia in nomine Iesu est TITUS BOST. And because in the
gloria Dei patris; tunc nomen patris name of Jesus is the glory of God the
sanctificabitur, quando Christus erit Father, the name of the Father will be
notus. hallowed whenever Christ shall be
known.
Origenes: Vel quia nomen Dei ab ORIGEN; Or, because the name of
errantibus attribuitur culturis et God is given by idolaters, and those
creaturis, nondum est sanctificatum, who are in error, to idols and creatures,
ut sit separatum a quibus debuit it has not as yet been so made holy, as
separari. Decet ergo nos orare ut to be separated from those things from
nomen Dei adaptetur soli vero Deo, which it ought to be. He teaches us
cui adaptatur quod subditur adveniat therefore to pray that the name of God
regnum tuum: ut scilicet evacuetur may be appropriated to the only true
principatus, et potestas, et virtus, et God; to whom alone belongs what
regnum mundi, quin etiam follow, Thy kingdom come, to the end
peccatum, quod regnat in mortalibus that may be put down all the rule,
nostris corporibus. authority, and power, and kingdom of
the world, together with sin which
reigns in our mortal bodies.
Gregorius Nyssenus: Imploramus GREG NYSS. We beseech also to be

etiam a domino liberari a delivered by the Lord from corruption,
corruptione, eximi a morte. Vel to be taken out of death. Or, according
secundum quosdam, adveniat to some, Thy kingdom come, that is,
regnum tuum, idest, veniat super May Your Holy Spirit come upon us to
nos spiritus sanctus tuus, ut purificet purify us.
nos.
Augustinus de Verb. Dom: Tunc PSEUDO-AUG. For then comes the

enim venit regnum Dei quando eius kingdom of God, when we have
sumus gratiam consecuti: ipse enim obtained His grace. For He Himself
ait: regnum Dei intra vos est. says, The kingdom of God is within
you.
Cyrillus: Vel qui hoc dicunt, videntur CYRIL; Or they who say this seem to
optare rursum refulgentem in mundo wish to have the Savior of all again
omnium salvatorem. Mandavit illuminating the world. But He has
autem in oratione petere illud commanded us to desire in prayer that
tempus revera terribile, ut sciant truly awful time, in order that men
quod vivere decet eos non lente vel might know that it behoves them to live
remisse, ut illud tempus non paret not in sloth and backwardness, lest
eis flammam et vindictam, sed that time bring upon them the fiery
magis honeste secundum punishment, but rather honestly and
voluntatem ipsius, ut eis tempus according to His will, that that time may
illud nectat coronas: unde, weave crowns for them. Hence it
secundum Matthaeum sequitur: fiat follows, according to Matthew, Thy will
voluntas tua, sicut in caelo et in be done, as in heaven, so in earth.
terra.
Chrysostomus: Quasi dicat: CHRYS. As if He says, Enable us, O

praesta nobis, domine, Lord, to follow the heavenly life, that
conversationem imitari caelestem, whatever You will, we may will in also.
quatenus quaecumque tu vis, nos
etiam velimus.
Gregorius Nyssenus: Quoniam GREG NYSS. For sin since He says

enim vitam humanam post that the life of man after the
resurrectionem similem dicit esse resurrection will be like to that of
venturam vitae angelicae, Angels, it follows, that our life in this
consequens est vitam mundanam world should be so ordered with
ad vitam quae postmodum speratur, respect to that which we hope for
disponi, ut in carne viventes, hereafter, that living in the flesh we
carnaliter non vivamus. Per hoc may not live according to the flesh. But
autem verus medicus animae solvit hereby the true Physician of the souls
morbi naturam; ut quos occupavit destroys the nature of the disease, that
infirmitas per hoc quod a voluntate those who have been seized with
divina recesserant, a morbo denuo sickness, whereby they have departed
liberet copulatio ad voluntatem from the Divine will, may forthwith be
divinam. Est enim sanitas animae released from the disease by being
executio debita voluntatis divinae. joined to the Divine will. For the health
of the soul is the due fulfillment of the
will of God.
Augustinus in Enchir: Apud AUG. It seems according to the

Evangelistam igitur Matthaeum Evangelist Matthew, that the Lord’s
septem petitiones continere videtur prayer contains seven petitions, but
dominica oratio; Evangelista vero Luke has comprehended it in five. Nor
Lucas in oratione dominica in truth does the one disagree from the
petitiones non septem, sed quinque other, but the latter has suggested by
complexus est, nec ab illo utique his brevity how those seven are to be
discrepavit. Sed quomodo illa understood. For the name of God is
septem sint intelligenda, ipse sub hallowed in the spirit, but the kingdom
brevitate commonuit. Nomen quippe of God is about to come at the
Dei sanctificatur in spiritu; Dei resurrection of the body. Luke then,
autem regnum in resurrectione showing that the third petition is in a
futurum est. Ostendens ergo Lucas manner a repetition of the two former,
tertiam petitionem duarum wished to make it so understood by
superiorum esse quodammodo omitting it. He then added three others.
repetitionem, magis eam And first, of daily bread, saying, Give
praetermittendo voluit intelligi. us day by day our daily bread.
Deinde tres alias adiunxit; et primo
de pane quotidiano, dicens panem
nostrum quotidianum da nobis
hodie.
Augustinus de Verb. Dom: In PSEUDO-AUG. In the Greek the word

Graeco dicitur epiusion, hoc est is that is, something added to the
supersubstantialem. Non iste est substance. It is not that bread which
panis qui vadit in corpus, sed ille goes into the body, but that bread of
panis vitae aeternae, qui animae everlasting life, which supports the
nostrae substantiam fulcit. Latinus substance of our soul. But the Latins
autem hunc quotidianum panem call this “daily” bread, which the
dicit, quem Graeci dicunt Greeks call “coming to.” If it is daily
advenientem. Si quotidianus ille est bread, why is it eaten a year old, as is
panis, cur post annum illum sumas, the custom with the Greeks in the
quemadmodum Graeci in oriente east? Take daily what profits you for
facere consueverunt? Accipe the day; so live that you may daily be
quotidie quod quotidie tibi prosit: sic thought worthy to receive. The death of
vive quod quotidie merearis our Lord is signified thereby, and the
accipere. Mors domini significatur, et remission of sins, and cost you not
remissio peccatorum. Qui vulnus daily partake of that bread of life? He
habet, medicinam quaerit; vulnus who has a wound seeks to be cured;
est, quia sub peccato sumus; the wound is that we are under sin, the
medicina est caeleste et venerabile cure is the heavenly and dreadful
sacramentum. Si quotidie accipis, Sacrament. If you receive daily, daily
quotidie tibi est hodie; Christus tibi does “Today” come to you. Christ is to
quotidie resurgit: hodie est enim you Today; Christ rises to thee daily.
quando Christus resurgit.
Titus: Vel panis animarum divina TITUS BOST. Or the bread of souls is
est virtus afferens futuram vitam the Divine power, bringing the
perennem, sicut panis ex terra everlasting life which is to come, as the
prodiens vitam temporalem bread which comes out of the earth
conservat. Cum autem quotidianum preserves the temporal life. But by
dixisset, divinum qui advenit et saying “daily,” He signifies the Divine
futurus est, significat; quem nobis bread which comes and is to come,
hodie praestari requirimus, which we seek to be given to us daily,
poscentes quoddam eius principium requiring a certain earnest and taste of
atque gustum, quando spiritus in it, seeing that the Spirit which dwells in
nobis inhabitans virtutem operatur, us has wrought a virtue surpassing all
quae superat omnem virtutem human virtues, as chastity, humility,
humanam; puta castitatem, and the rest.
humilitatem, et cetera.
Cyrillus: Putant autem forsan aliqui CYRIL; Now perhaps some think it
indecens esse, sanctos a Deo unfit for saints to seek from God bodily
quaerere corporalia; et ob hanc goods, and for this reason assign to
causam applicant quod dicitur, ad these words a spiritual sense. But
spiritualem considerationem. Ego granting that the chief concern of the
autem concedam quod oportet saints should be to obtain spiritual
sanctos praecipue satagere ad gifts, still it becomes them to see that
obtinenda spiritualia dona; illud they seek without blame, according to
tamen decet inspicere quod our Lord’s command, their common
irreprehensibiliter petunt, domino bread. For from the fact that He bids
praecipiente, panem communem: ex them ask for bread, that is daily food, it
eo enim quod panem iussit seems that He implies that they should
quaerere, idest quotidianum possess nothing, but rather practice an
alimentum, videtur quod nihil honorable poverty. For it is not the part
concedat eos habere, sed magis of those who have bread to seek it, but
honestam colere paupertatem: non rather of those who are oppressed with
enim est habentium panem petere, want.
sed oppressorum penuria.
Basilius: Quasi dicat: panem BASIL; As if He said, For your daily

quotidianum, qui nostrae bread, namely, that which serves for
substantiae competit ad vitam our daily wants, trust not to yourself,
diurnam, non tibi ipsi commendes; but fly to God for it, making known to
sed ad Deum causa eius refugias, Him the necessities of your nature.
exponens ei necessitatem naturae.
Chrysostomus in Matthaeum: CHRYS. We must then require of God

Postulanda ergo sunt divinitus the necessities of life; not varieties of
necessaria vitae, non ciborum meats, and spiced wines, and the other
diversitates et vina odorifera, et things which please the palate, while
cetera quae delectant guttur, they load your stomach and disturb
onerant autem ventrem, et mentem your mind, but bread which is able to
perturbant; sed panis, qui potest support the bodily substance, that is to
substantiam corporis sustentare; et say, which is sufficient only for the day,
illum qui nobis hodie tantummodo that we may take no thought of the
sufficit, ut de crastino non morrow. But we make only one petition
cogitemus. Unam autem solam about things of sense, that the present
petitionem sensibilem quaerimus, ut life may not trouble us.
praesentibus non affigamur.
Gregorius Nyssenus: Postquam GREG NYSS. Having taught us to take
autem per bona opera fiduciam confidence through good works, He
sumere docuit, consequenter next teaches us to implore the
remissionem reatuum docet remission of our offenses, for it follows,
implorare; sequitur enim et dimitte And forgive us our sins.
nobis peccata nostra.
Titus: Hoc autem additum est TITUS BOST. This also was
necessario, pro eo quod nullus sine necessarily added, for no one is found
peccato reperitur, ne impediamur a without sin, that we should not be
sacra participatione propter humana hindered from the holy participation on
peccata. Cum enim teneamur account of man’s guilt. For whereas we
exhibere Christo omnimodam are bound to render to Christ all
sanctitatem, qui spiritum sanctum manner of holiness, who makes His
habitare facit in nobis, redarguendi Spirit to dwell in us, we are to be
sumus, si non observemus ei blamed if we keep not our temples
templum mundum. Huic autem clean for Him. But this defect is
defectui subvenitur per Dei supplied by the goodness of God,
bonitatem indulgentem humanae remitting to human frailty the severe
fragilitati peccatorum punitionem. punishment of sin. And this act is done
Hoc autem iuste fit a iusto Deo, justly by the just God, when we forgive
quando nos quasi debitoribus as it were our debtors, those, namely,
relaxamus, his scilicet qui nobis who have injured us, and have not
nocuerunt, et debita non restored what was due. Hence it
exhibuerunt; unde subditur siquidem follows, For we also forgive every one
et ipsi dimittimus omni debenti that is indebted to us.
nobis.
Cyrillus: Vult enim, ut ita loquar, CYRIL; For He wishes, if I may so

patientiae quam homines colunt, speak, to make God the imitator of the
imitatorem fieri Deum, ut qualem patience which men practice, that the
ipsi exhibuerunt conservis kindness which they have shown to
bonitatem, talem pari lance recipere their fellow servants, they should in like
petant a Deo, qui iuste manner seek to receive in equal
recompensat, et novit omnium balance from God, who recompenses
misereri. to each man justly, and knows how to
have mercy upon all men.
Chrysostomus: Haec igitur CHRYS. Considering then these

animadvertendo grates agendae things, we ought to show mercy to our
sunt debitoribus nostris: fiunt enim debtors. For they are to us if we are
nobis, si sapimus, causa wise the cause of our greatest pardon;
indulgentiae maximae; et pauca and though we perform only a few
exhibentes, plurima reperiemus: things, we shall find many. For we owe
nam et nos multa debemus et many and great debts to the Lord, of
magna debita domino; quorum si which if the least part should be
minimam partem a nobis vellet exacted from us, we should soon
exigere, iam perissemus. perish.
Augustinus de Verb. Dom: PSEUDO-AUG. But what is the debt

Debitum autem quid est nisi except sin? If you had not received,
peccatum? Ergo si non accepisses you would not owe money to another.
alieni fenoris pecuniam, non And therefore sin is imputed to you.
deberes; et ideo peccatum tibi For you had money with which you
imputatur. Habuisti enim pecuniam, were born rich, and made after the
cum qua dives nascereris, ad likeness and image of God, but you
imaginem et similitudinem factus have lost what you then had. As when
Dei; sed perdidisti quod habebas; you put on pride you lose the gold of
sicut dum arrogantiam desideras humility, you have receipted the devil’s
vindicare, perdidisti humilitatis debt which was not necessary; the
pecuniam; accepisti a Diabolo enemy held the bond, but the Lord
debitum, quod non erat crucified it, and canceled it with His
necessarium: cautionem tuam blood. But the Lord is able, who has
tenebat inimicus; sed eam dominus taken away our sins and forgiven our
crucifixit, et suo cruore delevit. debts, to guard us against the snares
Potens est autem dominus, qui of the devil, who is wont to produce sin
abstulit peccatum, et debita nostra in us. Hence it follows, And lead us not
donavit, custodire nos adversus into temptation, such as we are not
Diaboli insidias, qui culpam able to bear, but like the wrestler we
generare consuevit; unde sequitur wish only such temptation as the
et ne nos inducas in tentationem, condition of man can sustain.
quam scilicet ferre non possumus.
Sed quasi athleta talem vult
tentationem, quam ferre possit
humana conditio.
Titus: A Diabolo enim non tentari TITUS BOST. For it is impossible not
est impossibile; sed ne a Deo to be tempted by the devil, but we
relinquamur ad tentationes, hoc make this prayer that we may not be
deprecamur. Quod autem ex abandoned to our temptations. Now
permissione divina contingit, illud that which happens by Divine
Deus quandoque facere dicitur in permission, God is sometimes in
Scriptura; et secundum hoc, nisi Scripture said to do. And in this way by
prohibeat tentationis invalescentiam, hindering not the increase of
quae supra nos est, tunc nos in temptation which is above our strength,
tentationem inducit. he leads us into temptation.
Maximus: Vel mandat dominus ut MAX. Or, the Lord commands us to

petamus ne nos inducas in pray, Lead us not into temptation, that
tentationem; idest, non permittas is, let us not have experience of lustful
voluptuosarum et spontanearum and self-induced temptations. But
tentationum nos experientiam pati. James teaches those who contend
Iacobus autem docet, pro veritate only for the truth, not to be unnerved
certantes non remitti tentationibus by involuntary and troublesome
involuntariis et causativis laborum, temptations, saying, lily brethren, count
dicens: omne gaudium existimate, it all joy when you fall into divers
fratres mei, cum in tentationes temptations.
varias incideritis.
Basilius: Non tamen decet nos BASIL; It does not however become
orando petere afflictiones us to seek by our prayers bodily
corporales; universaliter enim afflictions. For Christ has universally
praecepit orare, non subire commanded men every where to pray
tentationem; sed postquam aliquis that they enter not into temptation. But
subiit, expedit a domino petere when one has already entered, it is
virtutem perferendi, ut consummetur fitting to ask from the Lord the power of
in nobis illud: qui sustinet usque ad enduring, that we may have fulfilled in
finem, salvus erit. us those words, He that endures to the
end shall be saved.
Augustinus in Enchir: At vero AUG. But what Matthew has placed at

quod Matthaeus in ultimo posuit: the end, But deliver us from evil, Luke
sed libera nos a malo, iste non has not mentioned, that we might
posuit, ut intelligamus ad illud understand it belongs to the former,
superius, quod de tentatione dictum which was spoken of temptation. He
est, pertinere: ideo quippe ait: sed therefore says, But deliver us, not,
libera, non ait: et libera; tamquam “And deliver us,” clearly proving this to
unam petitionem demonstrans: noli be but one petition, “Do not this, but
hoc, sed hoc. Sed sciat this.” But let every one know that he is
unusquisque in eo se liberari a malo therein delivered from evil, when he is
quod non infertur in tentationem. not brought into temptation.
Augustinus de Verb. Dom: PSEUDO-AUG. For each man seeks

Unusquisque enim petit ut a malo, to be delivered from evil, that is, from
hoc est ab inimico et peccato, his enemies and sin, but he who gives
liberetur; sed qui Deo se committit, himself up to God, fears not the devil,
Diabolum non timet. Si enim Deus for if God is for us, who he can be
pro nobis, quis contra nos? against us?
Lectio 2
5 καὶ εἶπεν πρὸς 5. And he said to them,

αὐτούς, τίς ἐξ ὑμῶν ἕξει Which of you shall have a
friend, and shall go to him
φίλον καὶ πορεύσεται at midnight, and say to him,
πρὸς αὐτὸν Friend, lend me three
μεσονυκτίου καὶ εἴπῃ loaves; 6. For a friend of
αὐτῷ, φίλε, χρῆσόν μοι mine in his journey is come
to me, and I have nothing to
τρεῖς ἄρτους, 6 ἐπειδὴ
set before him? 7. And he
φίλος μου παρεγένετο from within shall answer
ἐξ ὁδοῦ πρός με καὶ οὐκ and say, Trouble me not:
the door is now shut, and
ἔχω ὃ παραθήσω αὐτῷ: my children are with me in
7 κἀκεῖνος ἔσωθεν bed; I cannot rise and give
ἀποκριθεὶς εἴπῃ, μή μοι you. 8. I say to you, Though
κόπους πάρεχε: ἤδη ἡ he will not rise and give
him, because he is his
θύρα κέκλεισται, καὶ τὰ
friend, yet because of his
παιδία μου μετ' ἐμοῦ εἰς importunity he will rise and
τὴν κοίτην εἰσίν: οὐ give him as many as he
δύναμαι ἀναστὰς needs.
δοῦναί σοι. 8 λέγω ὑμῖν,
εἰ καὶ οὐ δώσει αὐτῷ
ἀναστὰς διὰ τὸ εἶναι
φίλον αὐτοῦ, διά γε τὴν
ἀναίδειαν αὐτοῦ
ἐγερθεὶς δώσει αὐτῷ
ὅσων χρῄζει.
Cyrillus: Docuerat supra salvator CYRIL; The Savior had before taught,
ad petitionem apostolorum, qualiter in answer to the request of His
oportet orare: poterat autem apostles, how men ought to pray. But it
contingere eos qui hoc salutare might happen that those who had
documentum receperant, effundere received this wholesome teaching,
quidem preces iuxta traditam poured forth their prayers indeed
formam, sed negligenter et remisse according to the form given to them,
hoc facere: deinde cum non but carelessly and languidly, and then
exaudirentur per primam vel when they were not heard in the first or
secundam orationem, desistere ab second prayer, left off praying. That
orationibus. Itaque ne hoc this then might not be our case, he
pateremur, per modum parabolae shows by means of a parable, that
manifestat, quod pusillanimitas in cowardice in our prayers is hurtful, but
orationibus damnosa est. it is of great advantage to have
Utilissimum vero est in eis patience in them. Hence it is said, And
patientiam habere; unde dicitur et ait he says to them, Which of you shall
ad illos: quis vestrum habebit have a friend.
amicum?
Theophylactus: Amicus iste Deus THEOPHYL. God is that friend, who

est, qui omnes amat et omnes loves all men, and wills that all should
salvos vult fieri. be saved.
Ambrosius: Quis etiam est nobis AMBROSE; Who is a greater friend to
amicior quam qui pro nobis corpus us, than He who delivered up His body
suum tradidit? Datur autem nobis for us? Now we have here another kind
hic alius praecepti modus, ut of command given us, that at all times,
omnibus momentis, non solum not only in the day, but at night, prayers
diebus, sed etiam noctibus, oratio should be offered up. For it follows,
deferatur; sequitur enim et ibit ad And shall go into him at midnight. As
illum media nocte: sicut petiit David David did when he said, At midnight I
quando dixit: media nocte surgebam will rise and give thanks to you. For he
ad confitendum tibi; neque enim had no fear of awakening them from
timuit excitare dormientem, quem sleep, whom he knew to be ever
scit semper esse vigilantem. Nam si watching. For if David who was
ille tam sanctus, et qui regni erat occupied also in the necessary affairs
necessitatibus occupatus, septies in of a kingdom was so holy, that seven
die laudem domino dicebat; quid times in the day he gave praise to God,
nos facere debemus, qui eo amplius what ought we to do who ought so
rogare debemus quo frequentius much the more to pray, as we more
carnis ac mentis fragilitate frequently sin, through the weakness of
delinquimus? Quid quod diligendo our mind and body? But if you love the
dominum Deum tuum, non solum Lord your God, you will be able to gain
tibi, sed etiam aliis poteris mereri? favor, not only for thyself, but others.
Sequitur enim et dicet illi: amice, For it follows, And say to him, Friend,
commoda mihi tres panes, quoniam lend me three loaves, &c.
amicus meus venit ad me de via, et
non habeo quod ponam ante illum.
Augustinus de Verb. Dom: Quid AUG. But what are these three loaves
autem sunt isti tres panes nisi but the food of the heavenly mystery?
mysterii caelestis alimentum? Fieri For it may be that one has had a friend
enim potest ut aliquis passus fuerit asking for what he cannot supply him
amicum aliquid interrogantem quod with, and then finds that he has not
respondere non possit; et tunc se what he is compelled to give. A friend
invenit non habere quando coactus then comes to you on his journey, that
est dare. Venit ergo tibi amicus de is, in this present life, in which all are
via huius saeculi, in qua omnes traveling on as strangers, and no one
velut peregrini transeunt, nec ullus remains possessor, but to every man is
quasi possessor manet; sed omni told, Pass on, O stranger, give place to
homini dicitur: transi, da venturo him that is coming. Or perhaps some
locum, aut forte de via mala, hoc est friend or yours comes from a bad road,
de vita mala, fatigatus nescio quis (that is, an evil life,) wearied and not
amicus tuus non inveniens finding the truth, by hearing and
veritatem, qua audita et percepta receiving which he may become happy.
beatus fiat. Venit ad te tamquam ad He comes to you as to a Christian, and
Christianum, et dicit: redde mihi says, “Give me a reason,” asking
rationem: et interrogat quod forte tu perhaps what you from the simplicity of
per simplicitatem fidei nesciebas; et your faith are ignorant of, and not
non est unde reficias esurientem et having wherewith to satisfy his hunger,
compelleris quaerere in dominicis are compelled to seek it in the Lord’s
libris: fortassis enim quod ille books. For perhaps what he asked is
interrogavit, in libro positum est; sed contained in the book, but obscure.
obscurum est; ipsum Paulum, aut You are not permitted to ask Paul
Petrum, aut aliquem prophetam himself, or Peter, or any prophet, for all
interrogare non sineris: iam enim that family is now resting with their
requiescit familia ista cum domino Lord, and the ignorance of the world is
isto suo; et saeculi huius ignorantia very great, that is, it is midnight, and
valida est, hoc est nox media, et your friend who is urgent from hunger
urget amicus esuriens, cui simplex presses this, not contented with a
fides non sufficit. Numquid simple faith; must he then be
deserendus est? Ergo ad ipsum abandoned? Go therefore to the Lord
dominum, cum quo familia Himself with whom the family is
requiescit, pulsa orando; de quo sleeping, Knock, and pray; of whom it
subditur et ille de intus respondens is added, And he from within shall
dicat: noli mihi molestus esse. Qui answer and say, Trouble me not. He
differt dare, vult ut amplius delays to give, wishing that you should
desideres dilatum, ne vilescat cito the more earnestly desire what is
datum. delayed, lest by being given at once it
should grow common.
Basilius: Forsitan etiam ob hoc BASIL; For perhaps He delays

differt quasi ingeminans tui purposely, to redouble your
assiduitatem et frequentiam erga se, earnestness and coming to him, and
et ut agnoscas quid donum Dei sit, that you may know what the gift of God
et in timore donata custodias. is, and may anxiously guard what is
Quicquid enim aliquis multo labore given. For whatever a man acquires
acquirit, nititur custodire, ne cum with much pains he strives to keep
illud perdiderit, suum laborem safe, lest with the loss of that he
amittat. should lose his labor likewise.
Glossa: Non ergo aufert impetrandi GLOSS. He does not then take away
licentiam, sed vehementius accendit the liberty of asking, but is the more
desiderium orandi, ostensa anxious to kindle the desire of praying,
difficultate consequendi; sequitur by showing the difficulty of obtaining
enim iam ostium clausum est. that we ask for. For it follows, The door
is now shut.
Ambrosius: Hoc est ostium quod AMBROSE; This is the door which
aperiri sibi etiam Paulus exposcit, Paul also requests may be opened to
non solum suis, sed etiam populi him, beseeching to be assisted not
orationibus obsecrans se iuvari, ut only by his oven prayers, but those
aperiatur sibi ostium ad loquendum also of the people, that a door of
mysterium Christi. Et fortasse illud utterance may be opened to him to
est ostium quod apertum vidit speak the mystery of Christ. And
Ioannes, cui dictum est: ascende perhaps that is the door which John
huc, et ostendam tibi quae oportet saw open, and it was said to him,
fieri. Come up hither, and I will show you
things which must be hereafter.
Augustinus de quaest. Evang: AUG. The time then referred to is that
Significatur ergo tempus famis verbi of the famine of the word, when the
cum intelligentia clauditur, et illi qui understanding is shut up, and they who
apostolicam sapientiam tamquam dealt out the wisdom of the Gospel as
panem erogantes per orbem terrae it were bread, preached throughout the
praedicaverunt, iam sunt in secreta world, are now in their secret rest with
quiete cum domino; et hoc est quod the Lord. And this it is which is added,
subditur et pueri mei mecum sunt in And my children are with me in bed.
cubili.
Gregorius Nyssenus: Opportune GREG NYSS. Well does he call those

eos qui per arma iustitiae who by the arms of righteousness have
impassibilitatem vindicaverunt sibi, claimed to themselves freedom from
pueros appellat, docens quod passion, showing that the good which
bonum, quod per studia in nobis by practice we have acquired, had
acquiritur, ab initio fuerat in natura been from the beginning laid up in our
repositum: nam quando aliquis nature. For when any one renouncing
abrenuntians carni per rationem, the flesh, by living in the exercise of a
exercitio vitae virtuosae passionem virtuous life, has overcome passion,
confutavit, tunc quasi puer then he becomes as a child, and is
insensibiliter se habet erga insensible to the passions. But by the
passiones. Cubile autem requiem bed we understand the rest of Christ.
intelligimus salvatorum.
Glossa: Et propter praemissa subdit GLOSS. And because of what has

non possum surgere, et dare tibi: gone before he adds, I cannot rise and
quod est ad difficultatem impetrandi give you, which must have reference to
referendum. the difficulty of obtaining.
Augustinus: Vel aliter. Amicus ad AUG. Or else, the friend to whom the
quem venitur media nocte, ut visit is made at midnight, for the loan of
accommodet tres panes, utique ad the three loaves, is evidently meant for
similitudinem ponitur secundum an allegory, just as a person set in the
quam quis rogat Deum in media midst of trouble might ask God that He
tribulatione constitutus, ut ei tribuat would give him to understand the
intelligentiam Trinitatis, qua Trinity, by which he may console the
praesentis vitae consoletur labores. troubles of this present life. For his
Ipsa enim angustia media nox est, distress is the midnight in which he is
qua cogitur vehementer instare. In compelled to be so urgent in his
tribus autem panibus etiam illud request for the three. Now by the three
significatur, unius substantiae esse loaves it is signified, that the Trinity is
Trinitatem. Amicus autem veniens of one substance. But the friend
de via intelligitur hominis appetitus, coming from his journey is understood
qui debet rationi servire: serviebat the desire of man, which ought to obey
autem consuetudini temporali: quam reason, but was as obedient to the
viam vocat propter omnia custom of the world, which he calls the
transeuntia. Converso autem way, from all things passing along it.
homine ad Deum, etiam ille Now when man is converted to God,
appetitus a consuetudine revocatur. that desire also is reclaimed from
Sed si non consoletur interius custom. But if not consoled by that
gaudium de doctrina spirituali, qua inward joy arising from the spiritual
creatoris Trinitas praedicatur, doctrine which declares the Trinity of
magnae angustiae sunt in homine the Creator, he is in great straits who is
quem premit aerumna mortalis, cum pressed down by earthly sorrows,
ab his quae foris delectant seeing that from all outward delights he
praecipitur abstinentia, et intus non is commanded to abstain, anti within
est refectio de laetitia doctrinae there is no refreshment from the
spiritualis: et tamen orando efficitur delight of spiritual doctrine. And yet it is
ut accipiat desiderans intellectum a effected by prayer, that he who desires
domino, etiamsi homo desit per should receive understanding from
quem sapientia praedicetur; sequitur God, even though there be no one by
enim et ille si perseveraverit whom wisdom should be preached.
pulsans, dico vobis: et si non dabit For it follows, And if that man, shall
illi surgens eo quod amicus eius sit, continue, &c. The argument is drawn
propter improbitatem tamen eius from the less to the greater. For, if a
surget, et dabit illi quotquot habet friend rises from his bed, and gives not
necessarios. Comparatio est a from the force of friendship, but from
minori: si enim amicus homo surgit weariness, how much more does God
de lecto et dat, non amicitia sed give who without weariness gives most
taedio compulsus, quanto magis abundantly whatever we ask?
Deus dat, qui sine taedio largissime
donat quod petitur?
Augustinus de Verb. Dom: Cum AUG. But when you shall have
autem perveneris ad tres panes, obtained the three loaves, that is; the
hoc est ad cibum et intelligentiam food and knowledge of the Trinity, you
Trinitatis, habes et unde vivas, et have both the source of life and of
unde pascas. Ne timeas, ne finias: food. Fear not. Cease not. For that
non enim panis ille finietur, sed bread will not come to an end, but will
indigentiam tuam finiet; disce et put an end to your want. Learn and
doce, vive et pasce. teach. Live and eat.
Theophylactus: Vel aliter. Media THEOPHYL. Or else, The midnight is

nox finis est vitae, in quo multi ad the end of life, at which many come to
Deum adveniunt. Amicus autem est God. But the friend is the Angel who
Angelus, qui accipit animam. Vel receives the soul. Or, the midnight is
media nox est profundum the depth of temptations, in which he
tentationum, in quo constitutus petit who has fallen, seeks from God three
a Deo tres panes, necessitatem loaves, the relief of the wants of his
scilicet corporis, animae et spiritus, body, soul, and spirit; through whom
per quae in tentationibus non we run into no danger in our
periclitamur. Amicus autem qui de temptations. But the friend who comes
via venit, ipse Deus est, qui in from his journey is God Himself, who
tentationibus nos probat: cui non tries by temptations him who has
habet quod apponat qui in nothing to set before him who is
tentatione infirmatur. Quod autem weakened in temptation. But when He
dicit et clausa est ianua, says, And the door is shut, we must
intelligendum est, quod docet nos understand that we ought to be
ante tentationes praeparatos esse; prepared before temptations. But after
postquam vero tentationi incidimus, that we have fallen into them, the gate
praeparationis ianua clauditur, et of preparation is shut, and being found
imparati inventi, nisi Deus adiuvet, unprepared, unless God keep us, we
periclitamur. are ill danger.
Lectio 3
9 κἀγὼ ὑμῖν λέγω, 9. And I say to you, Ask, and

αἰτεῖτε, καὶ it shall be given you; seek,
and you shall find; knock,
δοθήσεταιὑμῖν: and it shall be opened to
ζητεῖτε, καὶ εὑρήσετε: you. 10. For every one that
κρούετε, καὶ asks receives; and he that
ἀνοιγήσεται ὑμῖν. 10 seeks finds; and to him that
knocks it shall be opened.
πᾶς γὰρ ὁ αἰτῶν
11. If a son shall ask bread of
λαμβάνει, καὶ ὁ ζητῶν any of you that is a father,
εὑρίσκει, καὶ τῷ will he give him a stone? or if
κρούοντι he ask a fish, will he for a fish
ἀνοιγ[ήσ]εται. 11 τίνα give him a serpent? 12. Or if
he shall ask an egg, will he
δὲ ἐξ ὑμῶν τὸν offer him a scorpion? 13. If
πατέρα αἰτήσει ὁ υἱὸς you then, being evil, know
ἰχθύν, καὶ ἀντὶ ἰχθύος how to give good gifts to your
ὄφιν αὐτῷ ἐπιδώσει; children: how much more
shall your heavenly Father
12 ἢ καὶ αἰτήσει ᾠόν,
give the Holy Spirit to them
ἐπιδώσει αὐτῷ that ask him?
σκορπίον; 13 εἰ οὖν
ὑμεῖς πονηροὶ
ὑπάρχοντες οἴδατε
δόματα ἀγαθὰ διδόναι
τοῖς τέκνοις ὑμῶν,
πόσῳ μᾶλλον ὁ πατὴρ
[ὁ] ἐξ οὐρανοῦ δώσει
πνεῦμα ἅγιον τοῖς
αἰτοῦσιν αὐτόν.
Augustinus de Verb. Dom: Posita AUG. Having laid aside the metaphor,
similitudine, adiunxit exhortationem our Lord added an exhortation, and
dominus, et omnino stimulavit nos expressly urged us to ask, seek, and
quaerere, petere, pulsare, donec knock, until we receive what we are
accipiamus quod petimus; unde seeking. Hence he says, And I say to
dicit et ego dico vobis: petite, et you, Ask, and: it shall be given you.
dabitur vobis.
Cyrillus: Quod dicit dico vobis, vim CYRIL; The words, I say to you, have
habet iuramenti: Deus enim non the force of an oath. For God does not
mentitur. Quandocumque autem lie, but whenever He makes known any
innuit audientibus aliquid cum thing to His hearers with an oath, he
iuramento, ostendit inexcusabilem manifests the inexcusable littleness of
nostrae fidei parvitatem. our faith.
Chrysostomus in Matthaeum: CHRYS. Now by asking, He means

Per petitionem autem orationem prayer, but by seeking, zeal and anxiety,
ostendit; per inquisitionem vero as He adds, Seek, and you shall find.
studium et sollicitudinem, cum For those things which are sought
subdit quaerite, et invenietis: quae require great care. And this is
enim quaeruntur, plurima cura particularly the case with God. For there
indigent: quod maxime est in Deo. are many things which block up our
Plura namque sunt quae sensum senses. As then we search for lost gold,
nostrum impediunt. Sicut ergo so let us anxiously seek after God. He
aurum perditum quaerimus, sic shows also, that though He does not
Deum sollicite perquiramus. forthwith open the gates, we must yet
Ostendit etiam quod quamvis non wait. Hence he adds, Knock, and it shall
aperiat illico ianuam, tamen be opened to you; for if you continue
immorandum est; unde subdit seeking, you shall surely receive. For
pulsate, et aperietur vobis: quia si this reason, and as the door shut makes
quaerens immoraberis, utique you knock, therefore he did not at once
recipies; ob hoc reclusum est consent that you might entreat.
ostium ut faciat te pulsare: ideo
non mox annuit ut exposcas.
Graecus: Vel per hoc quod dicit GREEK EX. Or by the word knock
pulsate, forsitan insinuat petere perhaps he means seeking effectually,
cum effectu: pulsat enim aliquis for one knocks with the hand, but the
manu: boni autem operis signum hand is the sign of a good work. Or
est manus. Vel haec tria possunt these three may be distinguished in
aliter distingui: virtutis enim initium another way. For it is the beginning of
est petere notam fieri viam virtue to ask to know the way of truth.
veritatis; secundus vero gradus est But the second step is to seek how we
quaerere qualiter oporteat transire must go by that way. The third step is
per viam; tertius gradus est ut cum when a man has reached the virtue to
virtutes attigerit, pulset ad ostium, knock at the door, that he may enter
ut intret spatiosam cognitionem: upon the wide field of knowledge. All
quae omnia orando aliquis acquirit. these things a man acquires by prayer.
Vel petere quidem est orare: Or to ask indeed is to pray, but to seek is
quaerere vero, per bona opera by good works to do things becoming
agere orationi condigna; pulsare our prayers. And to knock is to continue
autem est orationi immorari, nec in prayer without ceasing.
desistere.
Augustinus: Non autem nos AUG. But He would not so encourage

tantum hortaretur ut peteremus, us to ask were He not willing to give. Let
nisi dare vellet. Erubescat humana human slothfulness blush, He is more
pigritia; plus vult ille dare quam willing to give than we to receive.
nos accipere.
Ambrosius: Qui autem promittit AMBROSE; Now he who promises any

aliquid, spem debet afferre thing ought to convey a hope of the
promissi, ut mandatis obedientia thing promised, that obedience may
deferatur, promissis fides; et ideo follow commands, faith, promises. And
subdit omnis enim qui petit accipit, therefore he adds, For every one that
et qui quaerit invenit, et pulsanti asks receives.
aperietur.
Origenes: Quaeret autem aliquis ORIGEN; But some one may seek to
qualiter quidam orantes non know, how it comes that they who pray
exaudiantur. Ad quod dicendum, are not heard? To which we must
quod quicumque recto tramite ad answer, that whoso sets about seeking
quaerendum accedit, nil omittens in the right way, omitting none of those
ex his quae conferunt ad petitorum things which avail to the obtaining of our
obtentum, accipiet revera quod requests, shall really receive what he
precatus est dari sibi: si quis has prayed to be given him. But if a man
autem divertat a proposito debitae turns away from the object of a right
petitionis, cum non petat ut decet, petition, and asks not as it becomes
non petit; quo fit ut cum non him, he does not ask. And therefore it is,
recipiat, quod hic dicitur, non that when he does not receive, as is
falsificetur; nam et magistro here promised, there is no falsehood.
dicente: quicumque veniet ad me, For so also when a master says,
assequetur disciplinarum peritiam, “Whoever will come to me, he shall
adire magistrum realiter accipimus, receive the gift of instruction;” we
hoc est ut ferventer et diligenter understand it to imply a person going in
vacet documentis ipsius; unde et real earnest to a master, that he may
Iacobus dicit: petitis et non zealously and diligently devote himself
accipitis, eo quod male petatis, to his teaching. Hence too James says,
scilicet causa voluptatum vanarum. you ask and receive not, because you
Sed dicet aliquis: immo cum aliqui ask amiss, namely, for the sake of vain
rogant pro divina notitia obtinenda pleasures. But some one will say, Nay,
et recuperatione virtutum, non when men ask to obtain divine
obtinent. Cui dicendum, quod non knowledge, and to recover their virtue
propter se bona petiverunt they do not obtain? To which we must
accipere, sed ut commendentur answer, that they sought not to receive
per ea.
the good things for themselves, but that
thereby they might reap praise.
Basilius: Si quis etiam ob BASIL; If also any one from indolence

torporem exhibeat se desideriis, et surrenders himself to his desires, and
traditor sui fiat in manus hostium, betrays himself into the hands of his
hunc Deus nec adiuvat, nec enemies, God neither assists him nor
exaudit, eo quod per peccatum hears him, because by sin he has
alienum se fecit a Deo. Decet ergo alienated himself from God. It becomes
offerre quidem quicquid interest then a man to offer whatever belongs to
sua; clamare autem ad Deum, ut him, but to cry to God to assist him. Now
adiuvet eum. Est autem divinum we must ask for the Divine assistance
subsidium implorandum non not slackly, nor with a mind wavering to
remisse, nec mente huc illucque and fro, because such a one will not
vagante: eo quod talis non solum only not obtain what it seeks, but will the
non impetrabit quod petit, sed rather provoke God to anger. For if a
magis dominum irritabit: nam si man standing before a prince has his
aliquis coram principe stans, fixum eye fixed within and without, lest
habet et intrinsecum et perchance he should be punished, how
extrinsecum oculum, ne forsitan much more before God ought he to
puniatur: quanto magis coram Deo stand watchful and trembling? But if
attentum ac tremebundum oportet when awakened by sin you are unable
assistere? Si vero debilitatus a to pray steadfastly to the utmost of your
peccato fixe nequis orare, power, check yourself, that when you
quantumcumque potes te ipsum stand before God you may direct your
cohibeas, ut stando coram Deo ad mind to Him. And God pardons you,
eum dirigas intellectum; et Deus because not from indifference, but
ignoscit, eo quod non ex infirmity, you cannot appear in His
negligentia, sed ex fragilitate non presence as you ought. If then you thus
potes, ut oportet, assistere coram command yourself, do not depart until
Deo. Si sic ergo teipsum compellis, you receive. For whenever you ask and
ne discedas donec accipias. Ideo receive not, it is because your request
ergo quandoque petis et non was improperly made, either without
accipis, quia perperam postulasti, faith, or lightly, or for things which are
vel infideliter, vel leviter, vel non not good for you, or because you left off
conferentia tibi, vel destitisti. praying. But some frequently make the
Saepius autem quidam obviant objection, “Why pray we? Is God then
dicentes: quare oramus? An ignorant of what we have need?” He
ignorat Deus quibus opus est knows undoubtedly, and gives us richly
nobis? Novit quippe, et omnia all temporal things even before we ask.
spiritualia uberius dat nobis et But we must first desire good works, and
antequam postulemus; sed opera the kingdom of heaven; and then having
virtutis et regnum caelorum oportet desired, ask in faith and patience,
prius optare, optantem vero bringing into our prayers whatever is
quaerere, ingerentem per fidem et good for us, convicted of no offense by
patientiam quicquid interest sua, in our own conscience.
nullo delicto redargutum a propria
conscientia.
Ambrosius: Ergo praeceptivus AMBROSE; The argument then
locus frequenter orandi spes est persuading to frequent prayer, is the
impetrandi. Ratio autem hope of obtaining what we pray for. The
persuadendi prius fuit in ground of persuasion was first in the
praecepto, postea fit in exemplo; command, afterwards it is contained in
quod ostendit subdens quis autem that example which He sets forth,
ex vobis patrem petit panem, adding, If a son shall ask bread of any of
numquid lapidem dabit illi? you, will he give him a stone? &c.
Cyrillus: In quo instruit nos CYRIL; In these words our Savior gives
salvator quiddam necessarium: us a very necessary piece of instruction.
frequenter enim inconsulto, For oftentimes we rashly, from the
voluptatum impetu, irruimus ad impulse of pleasure, give way to hurtful
perniciosa desideria. Cum igitur desires. When we ask any such thing
aliquid talium a Deo petimus, from God, we shall not obtain it. To show
nequaquam impetrabimus: ad this, He brings an obvious example from
quod ostendendum utitur patenti those things which are before our eyes,
exemplo ex his quae penes nos in our daily experience. For when your
sunt: cum enim filius tuus petit son asks of you bread, you give it him
panem, gratanter propinas, quia gladly, because he seeks a wholesome
cibum petit opportunum; quando food. But when from want of
vero sensus penuria lapidem understanding he asks for a stone to
poscit ut comedat, non affers ei, eat, you give it him not, but rather
sed potius prohibes eum a nocivo hinders him from satisfying his hurtful
desiderio: ut sit sensus: quis desire. So that the sense may be, But
autem ex vobis patrem petit which of you asking his father for bread,
panem, quem scilicet pater dat, (which the father gives,) will he give him
numquid lapidem dabit illi? Scilicet a stone? (that is, if he asked it.) There is
si petierit. Eadem quoque ratio est the same argument also in the serpent
in serpente et pisce, de quo subdit and the fish; of which he adds, Or if he
aut piscem; numquid pro pisce asks a fish, will he for a fish give him a
serpentem dabit illi? Et similiter in serpent? And in like manner in the egg
ovo et scorpione, de quo subdit and scorpion, of which he adds, Or if he
aut si petierit ovum, numquid ask an egg, will he offer him a scorpion?
porriget illi scorpionem?
Origenes: Tu tamen attende, si ORIGEN; Consider then this, if the

panis quidem est animae cibus in bread be not indeed the food of the soul
cognitione, sine quo non contingit in knowledge, without which it can not
salvari: puta perspicax ratio vitae be saved, as, for example, the well
debitae: piscis autem est amor planned rule of a just life. But the fish is
disciplinae; puta mundi the love of instruction, as to know the
constitutionem agnoscere, constitution of the world, and the effects
elementorum effectum, et of the elements, and whatever else
quaecumque consequenter besides wisdom treats of. Therefore God
disserit sapientia. Itaque nec vice does not in the place of bread offer a
panis Deus propinat lapidem, stone, which the devil wished Christ to
quem volebat Diabolus a Christo eat, nor in the place of a fish does He
manducari; nec vice piscis give a serpent, which the Ethiopians eat
serpentem, quem comedunt who are unworthy to eat fishes. Nor
Aethiopes, indigni pisces generally in the place of what is
comedere; nec similiter dat vice nourishing does he give what is not
nutritivi et utilis, non comestibilia et eatable and injurious, which relates to
nociva: quod refertur ad the scorpion and egg.
scorpionem et ovum.
Augustinus de quaest. Evang: AUG. Or by the bread is meant charity,

Vel potius intelligitur caritas propter because we have a greater desire of it,
maiorem appetitum et tam and it is so necessary, that without it all
necessarium, ut sine illa cetera other things are nothing, as the table
nihil sint, sicut sine pane mensa without bread is mean. Opposed to
est inops: cui contraria est cordis which is hardness of heart, which he
duritia, quam lapidi comparavit. compared to a stone. But by the fish is
Piscis autem intelligitur fides signified the belief in invisible things,
invisibilium vel propter aquam either from the waters of baptism, or
Baptismi, vel quia de invisibilibus because it is taken out of invisible
locis capitur. Quod etiam fides places which the eye cannot reach.
huius mundi fluctibus circumiactata Because also faith, though tossed about
non frangitur, recte pisci by the waves of this world, is not
comparatur; cui contrarium posuit destroyed, it is rightly compared to a
serpentem propter venena fish, in opposition to which he has
fallaciae, quae etiam primo homini placed the serpent on account of the
male suadendo praeseminavit. In poison of deceit, which by evil
ovo intelligitur spes; ovum enim persuasion had its first seed in the first
nondum est fetus perfectus, sed man. Or, by the egg is understood hope.
fovendo speratur; cui contrarium For the egg is the young not yet formed,
posuit scorpionem, cuius aculeus but hoped for through cherishing,
venenatus retro timendus est, sicut opposed to which he has placed the
contrarium spei est retrospicere, scorpion, whose poisoned sting is to be
cum spes futurorum in illa quae dreaded behind; as the contrary to hope
ante sunt se extendat. is to look back, since the hope of the
future reaches forward to those things
which are before.
Augustinus de Verb. Dom: AUG. What great things the world

Quanta tibi loquitur mundus, speaks to thee, and roars them behind
quanta post dorsum strepit, ut retro your back to make you look behind! O
respicias? O munde immunde, unclean world, why clamor you! Why
quid strepis, quid avertere conaris? attempt to turn him away! You would
Tenere vis periens; quid faceres si detain him when you are perishing, what
maneres? Quem non deciperes would you if you were abiding for ever?
dulcis, si amarus alimenta Whom would you not deceive with
mentiris? sweetness, when bitter you can infuse
false food?
Cyrillus: Ex praemisso autem CYRIL; Now from the example just given
exemplo concludit si ergo vos, cum he concludes, If then you being evil, (i.e.
sitis mali, idest cum mentem having a mind capable of wickedness,
susceptivam pravitatis geratis, non and not uniform and settled in good, as
autem uniformem et fixam in bono, God,) know how to give good gifts; how
sicut Deus. much more shall your heavenly Father?
Beda: Vel malos vocat saeculi BEDE; Or, he calls the lovers of the
amatores, qui dant illa quae world evil, who give those things which
secundum sensum suum iudicant they judge good according to their
bona; quae etiam in sua natura sense, which are also good in their
sunt bona, et ad usum infirmae nature, and are useful to aid imperfect
vitae pertinent; unde subdit nostis life. Hence he adds, Know how to give
bona data dare filiis vestris. good gifts to your children. The Apostles
Apostoli etiam, qui merito even, who by the merit of their election
electionis bonitatem humani had exceeded the goodness of mankind
generis excesserant, supernae in general, are said to be evil in
bonitatis respectu, mali esse comparison with Divine goodness, since
dicuntur: quia nihil per semetipsum nothing is of itself good but God alone.
bonum, nisi deitas sola. Quod vero But that which is added, How much
subditur quanto magis pater vester more shall your heavenly Father give
de caelo dabit spiritum bonum the Holy Spirit to them that ask him, for
petentibus se? Pro quo Matthaeus which Matthew has written, will give
posuit: dabit bona petentibus se, good things to them that ask him, shows
ostendit spiritum sanctum that the Holy Spirit is the fullness of
plenitudinem donorum Dei: quia God’s gifts, since all the advantages
omnes utilitates quae ex donorum which are received from the grace of
Dei gratia suscipiuntur, ex isto God’s gifts flow from that source.
fonte emanant.
AthanasiusNisi autem spiritus ATHAN. Now unless the Holy Spirit

sanctus esset de substantia Dei, were of the substance of God, Who
qui solus est bonus, nequaquam alone is good, He would by no means
hic appellaretur bonus, quando be called good, since our Lord refused
dominus renuit dici bonus in eo to be called good, inasmuch as He was
quod homo factus est. made man.
Augustinus de Verb. Dom: Ergo, AUG. Therefore, O covetous man, what

avare, quid quaeris? Aut si aliud seek you? or if you seek any thing else,
petas, quid tibi sufficiat, cui Deus what will suffice you to whom the Lord is
non sufficit? not sufficient?
Lectio 4
14 καὶ ἦν ἐκβάλλων 14. And he was casting out

δαιμόνιον, [καὶ αὐτὸ ἦν] a devil, and it was dumb.
And it came to pass, when
κωφόν: ἐγένετο δὲ τοῦ the devil was gone out, the
δαιμονίου ἐξελθόντος dumb spoke; and the
people wondered. 15. But
ἐλάλησεν ὁ κωφός. καὶ some of them said, He
ἐθαύμασαν οἱ ὄχλοι: 15 casts out devils through
τινὲς δὲ ἐξ αὐτῶν εἶπον, Beelzebub the chief of the
ἐν βεελζεβοὺλ τῷ devils. 16. And others,
tempting him, sought of him
ἄρχοντι τῶν δαιμονίων
a sign from heaven.
ἐκβάλλει τὰ δαιμόνια:
16 ἕτεροι δὲ
πειράζοντες σημεῖον ἐξ
οὐρανοῦ ἐζήτουν παρ'
αὐτοῦ.
Glossa: Promiserat dominus quod GLOSS. The Lord had promised that
spiritus bonus daretur orantibus: the Holy Spirit should be given to those
cuius quidem beneficium that asked for it; the blessed effects
subsequenti miraculo demonstrat; whereof He indeed clearly shows in
unde dicitur et erat Iesus eiciens the following miracle. Hence it follows,
Daemonium, et illud erat mutum. And Jesus was casting out a devil, and
it was dumb.
Theophylactus: Cophos, quem THEOPHYL. Now he is called as

Latini interpretantur mutum, apud commonly meaning one who does not
Graecos frequenter dicitur qui non speak. It is also used for one who does
loquitur; dicitur etiam et qui non not hear, but more properly who
audit; sed magis proprie qui nec neither hears nor speaks. But he who
audit nec loquitur. Qui autem a has not heard from his birth
nativitate non audivit, ex necessitate necessarily cannot speak. For we
non loquitur: ea enim loquimur quae speak those things which we are
per auditum loqui docemur. Si quis taught to speak by hearing. If however
tamen ex aliqua passione one has lost his hearing from a
superveniente auditum amiserit, disease that has come upon him, there
hunc nihil prohibet loqui. Qui autem is nothing to hinder him from speaking.
domino oblatus fuit, et mutus erat But He who was brought before the
lingua et surdus auditu. Lord was both dumb in speech, and
deaf in hearing.
Titus: Mutum autem vel surdum TITUS BOST. Now He calls the devil
dicit Daemonium quod hanc ingerit deaf or dumb, as being the cause of
passionem, quod non audiatur this calamity, that the Divine word
divinum verbum. Nam Daemones should not be heard. For the devil, by
auferentes aptitudinem humani taking away the quickness of human
affectus, obtundunt animae nostrae feeling, blunts the hearing of our soul.
auditum. Idcirco venit Christus ut Christ therefore comes that He might
eiciat Daemonium, et audiamus cast out the devil, and that we might
verbum veritatis; unum enim hear the word of truth. For He healed
sanavit, ut universalem one that He might create a universal
praegustationem faciat humanae foretaste of man’s salvation. Hence it
salutis; unde sequitur et cum follows, And when he: he had cast out
eiecisset Daemonium, locutus est the devil, tile dumb spoke.
mutus.
Remigius: Daemoniacus autem iste BEDE; But that demoniac is related by

apud Matthaeum non solum mutus, Matthew to have been not only dumb,
sed et caecus fuisse narratur. Tria but blind. Three miracles then were
igitur signa simul in uno homine performed at the same time on one
perpetrata sunt. Caecus videt, man. The blind see, the dumb speaks,
mutus loquitur, possessus a and he that was possessed by a devil
Daemone liberatur quod quotidie is set free. The like is daily
completur in conversione accomplished in the conversion of
credentium, ut, expulso primum believers, so that the devil being first
Daemone, fidei lumen aspiciant; cast out, they see the light, and then
deinde ad laudes Dei tacentia prius those mouths which were before silent
ora laxentur. are loosened to speak the praises of
God.
Cyrillus: Hoc autem miraculo CYRIL; Now when the miracle was
peracto, extollebat eum multitudo performed, the multitude extolled Him
praeconiis, et gloria quae Deum with loud praises, and the glory which
decet; unde sequitur et admiratae was due to God. As it follows, And the
sunt turbae. people wondered.
Beda: Turbis autem, quae minus BEDE; But since the multitudes who
eruditae videbantur, domini semper were thought ignorant always
facta mirantibus, Scribae et marveled at our Lord’s actions, the
Pharisaei vel negare, vel sinistra Scribes and Pharisees took pains to
interpretatione pervertere deny them, or to pervert them by an
laborabant; quasi non divinitatis, sed artful interpretation, as though they
immundi spiritus opera fuissent; were not the work of a Divine power,
unde sequitur quidam autem ex eis but of an unclean spirit. Hence it
dixerunt: in Beelzebub principe follows, But some of them said, He
Daemoniorum eicit Daemonia. casts out devils through Beelzebub the
Beelzebub Deus erat Accaron: nam prince of the devils. Beelzebub was the
Beel quidem ipse Baal, zebub God Accaron. For Beel is indeed Baal
autem musca vocatur. Dicit autem himself. But Zebub means a fly. Now
Beelzebub, quasi vir muscarum; ex he is called Beelzebub as the man of
cuius spurcissimo ritu principem flies, from whose most foul practices
Daemoniorum cognominabant. the chief of the devils was so named.
Cyrillus: Alii vero paribus stimulati CYRIL; But others by similar darts of
livoris aculeis, petebant ab eo envy sought from Him a sign from
caeleste videre portentum; unde heaven. As it follows, And others
sequitur alii tentantes signum de tempting him, sought of him a sign
caelo quaerebant ab eo: quasi from heaven. As if they said, “Although
dicerent: quamvis ab homine you have cast out a devil from the
Daemonium eieceris, non tamen man, this is no proof however of Divine
hoc est divinae operationis power. For we have not yet seen any
argumentum: nondum enim vidimus thing like to the miracles of former
aliquid prioribus simile miraculis: times. Moses led the people through
Moyses enim transduxit populum the midst of the sea, and Joshua his
per medium maris, Iosue vero successor stayed the sun in Gibeon.
successor eius solem retardavit in But you have shown us none of these
Gabaon; tu vero nihil horum things.” For to seek signs from heaven
ostendisti. Quaerere enim prodigia showed that the speaker was at that
de caelo innuit, quod huiusmodi time influenced by some feeling of this
cogitationibus tunc temporis kind towards Christ.
afficiebantur erga Christum.
Lectio 5
17 αὐτὸς δὲ εἰδὼς αὐτῶν 17. But he, knowing their

τὰ διανοήματα εἶπεν thoughts, said to them,
Every kingdom divided
αὐτοῖς, πᾶσα βασιλεία against itself is brought to
ἐφ' ἑαυτὴν desolation; and a house
διαμερισθεῖσα divided against a house
ἐρημοῦται, καὶ οἶκος ἐπὶ falls. 18. If Satan also be
divided against himself,
οἶκον πίπτει. 18 εἰ δὲ καὶ
how shall his kingdom
ὁ σατανᾶς ἐφ' ἑαυτὸν stand? because you say
διεμερίσθη, πῶς that I cast out devils
σταθήσεται ἡ βασιλεία through Beelzebub. 19.
αὐτοῦ; ὅτι λέγετε ἐν And if I by Beelzebub cast
out devils, by whom do
βεελζεβοὺλ ἐκβάλλειν your sons cast them out,
με τὰ δαιμόνια. 19 εἰ δὲ therefore shall they be your
ἐγὼ ἐν βεελζεβοὺλ judges. 20. But if I with the
ἐκβάλλω τὰ δαιμόνια, finger of God cast out
devils, no doubt the
οἱ υἱοὶ ὑμῶν ἐν τίνι
kingdom of God is come
ἐκβάλλουσιν; διὰ τοῦτο upon you.
αὐτοὶ ὑμῶν κριταὶ
ἔσονται. 20 εἰ δὲ ἐν
δακτύλῳ θεοῦ [ἐγὼ]
ἐκβάλλω τὰ δαιμόνια,
ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ
βασιλεία τοῦ θεοῦ.
Chrysostomus in Matthaeum: CHRYS. The suspicion of the

Cum Pharisaeorum suspicio Pharisees being utterly without reason,
irrationabilis esset, metu multitudinis they dared not divulge it for fear of the
non audebant eam divulgare, sed in multitude, but pondered it in their
animo suo eam vertebant; unde minds. Hence it is said, But he,
dicitur ipse autem ut vidit knowing their thoughts, said to them,
cogitationes eorum, dixit eis: omne Every kingdom divided against itself
regnum in se divisum desolabitur, et will be brought to desolation.
domus supra domum cadet.
Beda: Non ad dicta, sed ad cogitata BEDE; He answered not their words
respondit; ut vel sic compellerentur but their thoughts, that so at least they
credere potentiae eius, quae cordis might be compelled to believe in His
videbat occulta. power, who saw into the secrets of the
heart.
Chrysostomus: Non autem CHRYS. He did not answer them from

respondebat ex Scripturis, quia non the Scriptures, since they gave no
attendebant, falso eas exponentes; heed to them, explaining them away
sed ex his respondet quae falsely; but he answers them from
communiter accidunt. Domus enim things of every day occurrence. For a
et civitas si fuerit divisa, velociter house and a city if it be divided is
dissipatur, et etiam regnum, quo nihil quickly scattered to nothing; and
est validius: firmat enim regna et likewise a kingdom, than which nothing
domos subditorum concordia. Si is stronger. For the harmony of the
ergo, inquit, ego per Daemonem inhabitants maintains houses and
Daemonia eicio, dissensio inter eos kingdoms. If then, says He, I cast out
est, et perit virtus eorum; unde devils by means of a devil, there is
subdit si autem et Satanas in dissension among them, and their
seipsum divisus est, quomodo stabit power perishes. Hence He adds, But if
regnum eius, quia dicitis me in Satan be divided against himself, how
Beelzebub eicere Daemonia? Non shall he stand? For Satan resists not
enim Satanas sibiipsi repugnat, nec himself, nor hurts his soldiers, but
suis satellitibus nocet, sed potius rather strengthens his kingdom. It is
statuit regnum suum. Restat ergo then by Divine power alone that I crush
quod divina virtute conteram Satan under my feet.
Satanam.
Ambrosius: In hoc etiam ostendit AMBROSE; Herein also He shows His

regnum suum individuum esse, own kingdom to be undivided and
atque perpetuum: et ideo qui non in everlasting. Those then who possess
Christo spem gerunt, sed in principe no hope in Christ, but think that He
Daemoniorum eicere Daemones casts out devils through the chief of
opinantur, eos regni negat esse the devils, their kingdom, He says, is
perpetui, quod spectat etiam ad not everlasting. This also has
populum Iudaeorum. Quomodo enim reference to the Jewish people. For
potest regnum Iudaeorum esse how can the kingdom of the Jews be
perpetuum, quando a legis populo everlasting, when by the people of the
Iesus negatur, qui ex lege debetur? law Jesus is denied, who is promised
Ita ex parte se fides Iudaicae plebis by the law? Thus in part does the faith
impugnat, impugnando dividitur, of the Jewish people impugn itself; the
dividendo dissolvitur; et ideo regnum glory of the wicked is divided, by
Ecclesiae manebit aeternum, quia division is destroyed. And therefore the
individua fides corpus est unum. kingdom of the Church shall remain for
ever, because its faith is undivided in
one body.
Beda: Regnum etiam patris et filii et BEDE; The kingdom also of the
spiritus sancti non est divisum, quod Father, Son, and Holy Spirit, is not
est aeterna stabilitate mansurum. divided, because it is sealed with an
Desistant igitur Ariani iuniorem patre eternal stability. Let then the Arians
filium, filio vero spiritum sanctum cease to say that the Son is inferior to
dicere: quia quorum unum est the Father, but the Holy Spirit inferior
regnum, horum est et una maiestas. to the Son, since whose kingdom is
one, their power is one also.
Chrysostomus in Matthaeum: CHRYS. This then is the first answer;

Haec est prima solutio; secunda the second which relates to His
vero, quae est de discipulis, quam disciples He gives as follows, And if I
ponit subdens si autem ego in by Beelzebub cast out devils, by whom
Beelzebub eicio Daemonia, filii vestri do your sons cast them out? He says
in quo eiciunt? Non dicit: discipuli not, “My disciples,” but your sons,
mei, sed filii vestri, volens eorum wishing to soothe their wrath.
permulcere furorem.
Cyrillus: Iudaei namque, et a CYRIL; For the disciples of Christ were

Iudaeis, secundum carnem, exorti Jews, and sprung from Jews according
sunt Christi discipuli: qui potestatem to the flesh, and they had obtained
in spiritus immundos adepti erant a from Christ power over unclean spirits,
Christo, et oppressos ab eis in and delivered those who were
nomine Christi liberabant. Cum ergo oppressed by them in Christ’s name.
filii vestri Satanam in nomine meo Seeing then that your sons subdue
conterunt, quomodo non habet Satan in My name, is it not very
multam amentiam, dicere me a madness to say that I have My power
Beelzebub virtutem habere? from Beelzebub? you are then
Damnabimini igitur ex fide natorum condemned by the faith of your
vestrorum; unde subditur ideo ipsi children. Hence He adds, Therefore
iudices vestri erunt. shall they be your judges.
Chrysostomus: Quoniam enim ex CHRYS. For since they who come
vobis emanantes mihi obediunt, forth from you are obedient to Me, it is
liquet quod condemnabunt plain that they will condemn those who
operantes contraria. do the contrary.
Beda: Vel aliter. Filios Iudaeorum BEDE; Or else, By the sons of the
exorcistas gentis illius significat, qui Jews He means the exorcists of that
ad invocationem Dei eiciebant nation, who cast out devils by the
Daemones; quasi dicat: si expulsio invocation of God. As if He says, If the
Daemonum in filiis vestris Deo, non casting out of devils by your sons is
Daemonibus deputatur: quare in me ascribed to God, not to devils, why in
idem opus non eamdem habeat My case has not the same work the
causam? Ergo ipsi vestri iudices same cause? Therefore shall they be
erunt, non potestate, sed your judges, not in authority to
operatione, dum illi expulsionem exercise judgment, but in act, since
Daemonum Deo assignant, vos they assign to God the casting out of
Beelzebub principi Daemoniorum. devils, you to Beelzebub, the chief of
the devils.
Cyrillus: Postquam ergo quod CYRIL; Since then what you say bears
dicitis, calumniae notam habet, upon it the mark of calumny, it is plain
manifestum est quod in spiritu Dei that by the Spirit of God I cast out
eicio Daemonia; unde subdit porro si devils. Hence He adds, But if I by the
in digito Dei eicio Daemonia, finger of God cast out devils, no doubt
profecto pervenit in vos regnum Dei. the kingdom of God is come upon you.
Augustinus de Cons. Evang: Quod AUG. That Luke speaks of the finger
Lucas digitum Dei dicit, ubi of God, where Matthew has said, the
Matthaeus dixit spiritum, ab eadem Spirit, does not take away from their
sententia non recedit; quin potius et agreement in sense, but it rather
aliquid docet, ut noverimus teaches us a lesson, that we may
quemadmodum intelligamus know what meaning to give to the
ubicumque Scripturarum legerimus finger of God, whenever we read it in
digitum Dei. the Scriptures.
Augustinus de quaest. Evang: AUG. Now the Holy Spirit is called the
Dicitur autem spiritus sanctus digitus finger of God, because of the
Dei, propter partitionem donorum, distribution of gifts which are given
quae in eo dantur unicuique propria, through Him, to every one his own gift,
sive hominum, sive Angelorum; in whether he be of men or angels. For in
nullis enim membris nostris magis none of our members is division more
apparet partitio quam in digitis. apparent than in our fingers.
Cyrillus: Vel spiritus sanctus dicitur CYRIL; Or the Holy Spirit is called the
digitus Dei: filius enim manus et finger of God for this reason. The Son
brachium patris dictus est: operatur was said to be the hand and arm of the
enim pater cuncta per eum. Sicut Father, for the Father works all things
igitur digitus non est alienus a manu, by Him. As then the finger is not
sed ei naturaliter insitus; sic spiritus separate from the hard, but by nature
sanctus consubstantialiter connexus a part of it; so the Holy Spirit is
est filio, et per eum omnia filius consubstantially united to the Son, and
operatur. through Him the Son does all things.
Ambrosius: Nec tamen tibi AMBROSE; Nor would you think in the
membrorum compactione nostrorum compacting together of our limbs any
portio quaedam videatur facienda division of power to be made, for there
virtutis; individuae enim rei non can be no division in an undivided
potest esse divisio; et ideo ad thing. And therefore the appellation of
formam unitatis, non ad finger must be referred to the form of
distinctionem potestatis referenda unity, not to the distinction of power.
digiti nuncupatio est.
Athanasius contra Arianos: Ad ATHAN. But at this time our Lord does
praesens autem non renuit dominus not hesitate because of His humanity
gratia suae humanitatis dicere se to speak of Himself as inferior to the
minorem spiritu sancto, dicens se in Holy Spirit, saying, that He cast out
eo Daemones eicere, quasi non devils by Him, as though the human
sufficiente humana natura ad nature was not sufficient for the
Daemonum expulsionem, nisi virtute casting out of devils without the power
spiritus sancti. of the Holy Spirit.
Cyrillus: Et ideo convenienter dicitur CYRIL; And therefore it is justly said,

pervenit in vos regnum Dei; idest, si The kingdom of God is come upon
ego, homo existens, in spiritu divino you, that is, “If I as a man cast out
eicio Daemones, ditata est humana devils by the Spirit of God, human
natura in me, et advenit regnum Dei. nature is enriched through Me, and the
kingdom of God is come.”
Chrysostomus in Matthaeum: Dicit CHRYS. But it is said, upon you, that

autem super vos, ut eos attraheret; He might draw them to Him; as if He
quasi dicat: si vobis adveniunt said, If prosperity comes to you, why
prospera, cur vestra bona fastiditis? do you despise your good things?
Ambrosius: Simul ostendit etiam AMBROSE; At the same time He

imperialem quamdam esse spiritus shows that it is a regal power which
sancti potestatem, in quo regnum the Holy Spirit possesses, in whom is
est Dei: nos quoque, in quibus the kingdom of God, and that we in
habitat spiritus, esse regalem whom the Spirit dwells are a royal
domum. house.
Titus: Vel dicit pervenit in vos TITUS BOST. Or He says, The

regnum Dei, ut intelligatur, pervenit kingdom of God is come upon you,
contra vos, non pro vobis: horrendus signifying, “is come against you, not for
enim est perfidis Christi secundus you.” For dreadful is the second
adventus. coming of Christ to faithless Christians.
Lectio 6
21 ὅταν ὁ ἰσχυρὸς 21. When a strong man

καθωπλισμένος armed keeps his palace,
his goods are in peace:
φυλάσσῃ τὴν ἑαυτοῦ 22. But when a stronger
αὐλήν, ἐν εἰρήνῃ ἐστὶν τὰ than he shall come upon
ὑπάρχοντα αὐτοῦ: 22 him and overcome him,
ἐπὰν δὲ ἰσχυρότερος he takes from him all his
armor wherein he trusted,
αὐτοῦ ἐπελθὼν νικήσῃ
and divides his spoils. 23.
αὐτόν, τὴν πανοπλίαν He that is not with me is
αὐτοῦ αἴρει ἐφ' ᾗ against me: and he that
ἐπεποίθει, καὶ τὰ σκῦλα gathers not with me
αὐτοῦ διαδίδωσιν. 23 ὁ μὴ scatters.
ὢν μετ' ἐμοῦ κατ' ἐμοῦ
ἐστιν, καὶ ὁ μὴ συνάγων
μετ' ἐμοῦ σκορπίζει.
Cyrillus: Quia necessarium erat per CYRIL; As it was necessary for many
multas considerationes detrahentium reasons to refute the cavils of His
retractare sermonem, utitur nunc opponents, our Lord now makes use
exemplo manifestissimo, quod of a very plain example, by which He
demonstrat volentibus intueri, quod proves to those who will consider it
principem huius saeculi virtute sibi that He overcomes the power of the
insita vicit, dicens cum fortis armatus world, by a power inherent in Himself,
custodit atrium suum, in pace sunt ea saying, When a strong man armed
quae possidet. keeps his palace.
Chrysostomus in Matthaeum: CHRYS. He calls the devil a strong

Fortem vocat Diabolum, non quia man, not because he is naturally so,
naturaliter huiusmodi sit, sed innuens but referring to his ancient dominion,
antiquam eius tyrannidem, quam of which our weakness was the
pusillanimitas nostra causavit. cause.
Cyrillus: Erat enim ante salvatoris CYRIL; For he used before the
adventum violentia multa, rapiens coming of the Savior to seize with
alienos greges, scilicet Dei, et quasi great violence upon the flocks of
ad proprium ducens ovile. another, that is, God, and carry them
as it were to his own fold.
Theophylactus: Arma autem eius THEOPHYL. The Devil’s arms are all
sunt omnes species peccatorum, in kinds of sins, trusting in which he
quibus confidens invaluit contra prevailed against men.
homines.
Beda: Atrium vero illius mundum BEDE; But the world he calls his
vocat, qui in maligno positus est, in palace, which lies in wickedness,
quo usque ad salvatoris adventum wherein up to our Savior’s coming he
potiebatur imperio; quia in cordibus enjoys supreme power, because he
infidelium sine ulla contradictione rested in the hearts of unbelievers
quiescebat, sed fortiori potentia without any opposition. But with a
Christus victor, omnes homines stronger and mightier power Christ
liberando, ipsum eiecit; unde subditur has conquered, and by delivering all
si autem fortior illo superveniens men has cast him out. Hence it is
vicerit eum, universa arma eius added, But if a stronger than he shall
auferet, in quibus confidebat, et spolia come upon him, and overcome, &c,
eius distribuet.
Cyrillus: Postquam enim Dei summi CYRIL; For as soon as the Word of
verbum, totius fortitudinis dator, et the Most High God, the Giver of all
dominus virtutum, factum est homo, strength, and the Lord of Hosts, was
invasit illum, et arma eius abstulit. made man, He attacked him, and
took away his arms.
Beda: Sunt ergo arma eius astutiae BEDE; His arms then are the craft
dolique nequitiae spiritualis; spolia and the wiles of spiritual wickedness,
vero eius ipsi homines sunt ab eo but his spoils are the men
decepti. themselves, who have been deceived
by him.
Cyrillus: Nam qui dudum irretiti CYRIL; For the Jews who had been a
fuerant ab eo Iudaei in divinam long time entrapped by him into
ignorantiam et errorem, evocati sunt ignorance of God and sin, have been
per sanctos apostolos ad notitiam called out by the holy Apostles to the
veritatis, et oblati sunt Deo patri per knowledge of the truth, and
fidem adhibitam filio. presented to God the Father, through
faith in the Son.
Basilius: Distribuit etiam spolia, BASIL; Christ also divides the spoil,
exhibens fideles custodias Angelorum showing the faithful watch etch which
ad hominum salutem.
angels keep over the salvation of
men.
Beda: Victor etiam Christus spolia BEDE; As conqueror too Christ

distribuit, quod est insigne divides the spoils, which is a sign of
triumphantis: quia captivam ducens triumph, for leading captivity captive
captivitatem, dedit dona hominibus: He gave gifts to men, ordaining some
quosdam quidem apostolos, alios Apostles, some Evangelists, some
Evangelistas, hos prophetas, illos Prophets, and some Pastors and
pastores ordinans et doctores. Teachers.
Chrysostomus: Deinde ponitur CHRYS. Next we have the fourth

quarta solutio, cum subditur qui non answer, where it is added, He who is
est mecum, adversum me est; quasi not with me is against me; as if He
dicat: ego volo homines offerre Deo, says, I wish to present men to God,
Satanas autem contrarium. Qualiter but Satan the contrary. How then
ergo qui mihi non cooperatur, sed would he who does not work with Me,
dissipat quae mea sunt, tam mihi but scatters what is Mine, become so
consentaneus fieret ut una mecum united with Me, as with Me to cast out
eiceret Daemones? Sequitur et qui devils? It follows, And he who gathers
non colligit mecum, dispergit. not with me, scatters.
Cyrillus: Quasi dicat: ego veni ut CYRIL; As if He said, I came to

filios Dei ab eo dispersos congregem; gather together the sons of God
at ipse Satanas, cum mecum non sit, whom he has scattered. And Satan
quae collegi et salvavi, tentat himself as he is not with Me, tries to
dispergere. Qualiter ergo qui meis scatter those which I have gathered
dispensationibus refragatur, virtutem and saved. How then does he whom I
mihi ministrat? use all My efforts to resist, supply Me
with power?
Chrysostomus: At si qui non CHRYS. But if he who does not work

cooperatur, adversarius est, multo with Me is My adversary, how much
magis qui obstat. Videtur tamen mihi more he who opposes Me? It seems
et Iudaeos ad praesens sub however to me that he here under a
aenigmate tangere, ordinans eos cum figure refers to the Jews, ranging
Diabolo: nam et ipsi agebant contra them with the devil. For they also
eum, et dispergebant quos acted against, and scattered those
congregabat. whom He gathered together.
Lectio 7
24 ὅταν τὸ ἀκάθαρτον 24. When the unclean spirit

πνεῦμα ἐξέλθῃ ἀπὸ is gone out of a man, he
walks through dry places,
τοῦ ἀνθρώπου,
διέρχεται δι' ἀνύδρων seeking rest; and finding
τόπων ζητοῦν none, he said, I will return to
my house whence I came
ἀνάπαυσιν, καὶ μὴ out. 25. And when he comes,
εὑρίσκον, [τότε] λέγει, he finds it swept and
ὑποστρέψω εἰς τὸν garnished. 26. Then goes
οἶκόν μου ὅθεν he, and takes to him seven,
other spirits more wicked
ἐξῆλθον: 25 καὶ ἐλθὸν
than himself; and they enter
εὑρίσκει σεσαρωμένον in, an dwell there: and the
καὶ κεκοσμημένον. 26 last state of that man is
τότε πορεύεται καὶ worse than the first.
παραλαμβάνει ἕτερα
πνεύματα πονηρότερα
ἑαυτοῦ ἑπτά, καὶ
εἰσελθόντα κατοικεῖ
ἐκεῖ, καὶ γίνεται τὰ
ἔσχατα τοῦ ἀνθρώπου
ἐκείνου χείρονα τῶν
πρώτων.
Cyrillus: Post praemissa ostendit CYRIL; After what had gone before, our
dominus unde contigit populo Lord proceeds to show how it was that
Iudaeorum ut ad huiusmodi the Jewish people had sum; to these
opiniones laberentur de Christo, opinions concerning Christ, saying,
dicens cum immundus spiritus When the unclean spirit is gone out of a
exierit ab homine, ambulat per loca man, &c. For that this example relates to
inaquosa, quaerens requiem. the Jews, Matthew has explained when
Quod enim hoc exemplum ad he says, Even so shall it be also to this
Iudaeos spectet, Matthaeus wicked generation. For all the time that
expressit dicens: sic erit et they were living in Egypt in the practice
generationi huic pessimae. of the Egyptians, there dwelt in them an
Quamdiu enim erant in Aegypto evil spirit, which was drawn out of them
viventes ritu Aegyptiorum, when they sacrificed the lamb as a type
inhabitabat in eis spiritus malignus, of Christ, and were sprinkled with its
qui expulsus est ab eis, quando blood, and so escaped the destroyer.
mactaverunt agnum in figura
Christi, et liniti sunt eius sanguine,
et sic evitaverunt destructorem.
Ambrosius: Itaque in uno homine AMBROSE; The comparison then is

totius populi Iudaici comparatio est, between one man and the whole Jewish
a quo per legem spiritus immundus people, from whom through the Law the
exierat. Sed quia in gentibus, unclean spirit had been cast out. But
quorum corda prius arida erant, because in the Gentiles, whose hearts
sed postmodum per Baptisma rore were first barren, but afterwards arcs in
spiritus humescebant, propter baptism moistened with the dew of the
fidem Christi requiem Diabolus Spirit, the devil could find no rest
invenire non potuit (immundis enim because of their faith in Christ, (for to
spiritibus Christus incendium est): the unclean spirits Christ is a flaming
ideo regressus est ad plebem fire,) he then returned to the Jewish
Iudaeorum; unde sequitur et non people. Hence it follows, And finding
inveniens, dicit: revertar in domum none, he said, I will return to my house
meam unde exivi. whence I came.
Origenes: Idest ad eos qui sunt ex ORIGEN; That is, to those who are of
Israel: quos vidit nihil divinum in se Israel, whom he saw possessing nothing
continentes, sed desertos et divine in them, but desolate, and vacant
vacantes habitationi eius; unde for him to take up his abode there; and
sequitur et cum venerit, invenit so it follows, And when he came, he
eam scopis mundatam. finds it swept and garnished.
Ambrosius: Forensi enim et AMBROSE; For Israel being adorned

perfunctoria specie compta animo with a mere outward and superficial
manet interiore pollutior: neque beauty, remains inwardly the more
enim sacri fontis irriguo aut polluted in her heart. For she never
abluebat aut restinguebat ardorem: quenched or allayed her fires in the
meritoque ad eam spiritus redibat water of the sacred fountain, and rightly
immundus, adducens secum did the unclean spirit return to her,
septem spiritus nequiores; unde bringing with him seven other spirits
sequitur et tunc vadit, et assumit more wicked than himself. Hence it
septem alios spiritus secum follows, And he goes and takes with him
nequiores se; et ingressi habitant seven other spirits more wicked than
ibi: quoniam scilicet in hebdomada himself, and they enter in and dwell
legis et octavae mysterium there. Seeing that in truth she has
commisit. Itaque, ut nobis sacrilegiously profaned the seven weeks
multiplicatur septiformis spiritus of the Law, (i.e. from Easter to
gratia; ita illis immundorum Pentecost,) and the mystery of the
spirituum omnis cumulatur iniuria: eighth day. Therefore as upon us is
universitas enim hoc numero multiplied the seven-fold gifts of the
aliquoties comprehenditur. Spirit, so upon them falls the whole
accumulated attack of the unclean
spirits. For the number seven is
frequently taken to mean the whole.
Chrysostomus in Matthaeum: CHRYS. Now the evil spirits who dwell

Incolunt autem animas Iudaeorum in the souls of the Jews, are worse than
Daemones peiores prioribus: nam those in former times. For then the Jews
tunc temporis in prophetas raged against the Prophets, now they lift
saeviebant, nunc vero ipsi domino up their hands against the Lord of the
prophetarum iniuriantur; atque ideo Prophets; and therefore suffered worse
a Vespasiano et Tito peiora passi things from Vespasian and Titus than in
fuerunt quam in Aegypto et in Egypt and Babylon. Hence it follows,
Babylone; unde sequitur et fiunt And the last state of that man is worse
novissima hominis illius peiora than the former. Then too they had with
prioribus. Tunc etiam aderat eis them the Providence of God, and the
divina provisio et gratia spiritus grace of the Holy Spirit; but now they
sancti; nunc vero etiam hac cura are deprived even of this protection, so
privantur; propter quod virtutis that there is now a greater lack of virtue,
maior penuria nunc, et aerumna and their sorrows are more intense, and
intensior, et Daemonum exactio the tyranny of the evil spirits more
saevior. terrible.
Cyrillus: Sunt etiam novissima CYRIL; The last state also is worse than
peiora prioribus, secundum illud the first, according to the words of the
apostolicum: melius erat eis Apostle, It were better not to have
veritatis viam non cognoscere, known the way of truth, than after they
quam post agnitam retroire. have known it to turn back from it.
Beda: Potest etiam hoc accipi de BEDE; This may also be taken to refer
haeretico quolibet vel schismatico, to certain heretics or schismatics, or
vel etiam malo Catholico, de quo, even to a bad Catholic, from whom at
tempore Baptismatis, spiritus the time of his baptism the evil spirit had
exierat immundus, locaque gone out. And he wanders about in dry
inaquosa peragrat; idest, corda places, that is, his crafty device is to try
fidelium, quae a mollitie fluxae the hearts of the faithful, which have
cogitationis expurgata sunt, been purged of all unstable and
callidus insidiator explorat, si quos transient knowledge if he can plant in
ibi nequitiae suae gressus figere them any where the footsteps of his
possit. Dicit autem revertar in iniquity. But he says, I will return to my
domum meam unde exivi: in quo house whence I came out. And here we
timendum est ne culpa, quam in must beware lest the sin which we
nobis extinctam credebamus, per supposed extinguished in us, by our
incuriam nos vacantes opprimat. neglect overcome us unawares. But he
Invenit autem eam scopis finds his house swept and garnished,
mundatam, hoc est gratia that is, purified by the grace of baptism
Baptismatis a peccatorum labe from the stain of sin, yet replenished
castigatam, sed nulla boni operis with no diligence in good works. By the
industria cumulatam. Per septem seven evil spirits which he takes to
autem malos spiritus, quos himself, he signifies all the vices. And
assumit, universa vitia designat. they are called more wicked, because
Nequiores autem dicuntur, quia he will have not only those vices which
non solum habebit illa septem vitia are opposed to the seven spiritual
quae septem spiritualibus sunt virtues, but also by his hypocrisy he will
contraria virtutibus, sed etiam per pretend to have the virtues themselves.
hypocrisim ipsas se virtutes habere
simulabit.
Chrysostomus in Matthaeum: CHRYS. Let us receive the words which

Non solum autem illis, sed et nobis follow, as said not only to them, but also
fore dicta accipiamus quae to ourselves, And the last state of that
sequuntur et erunt novissima man shall be worse than the first; for if
hominis illius peiora prioribus: quia enlightened and released from our
si illustrati et a pristinis malis former sins we again return to tile same
remoti, denuo redimus ad eamdem course of wickedness, a heavier
nequitiam, gravior deinceps erit punishment will await our latter sins.
poena sequentium peccatorum.
Beda: Posset etiam simpliciter BEDE; It may also be simply

intelligi, dominum haec ad understood, that our Lord added these
distinctionem suorum et Satanae words to show the distinction between
operum adiunxisse, quod scilicet the works of Satan and His own, that in
ipse semper polluta mundare, truth He is ever hastening to cleanse
Satanas vero mundata gravioribus what has been defiled, Satan to defile
sordibus contaminare festinet. with still greater pollution what has been
cleansed.
Lectio 8
27 ἐγένετο δὲ ἐν τῷ 27. And it came to pass, as he

λέγειν αὐτὸν ταῦτα spoke these things, a certain
woman of the company lifted
ἐπάρασά τις φωνὴν up her voice, and said to him,
γυνὴ ἐκ τοῦ ὄχλου Blessed is the womb that bore
εἶπεν αὐτῷ, μακαρία you, and the paps which you
ἡ κοιλία ἡ have sucked. 28. But he said,
Yes rather, blessed are they
βαστάσασά σε καὶ
that hear the word of God, and
μαστοὶ οὓς keep it.
ἐθήλασας. 28 αὐτὸς
δὲ εἶπεν, μενοῦν
μακάριοι οἱ
ἀκούοντες τὸν
λόγον τοῦ θεοῦ καὶ
φυλάσσοντες.
Beda: Scribis et Pharisaeis BEDE; While the Scribes and Pharisees

dominum tentantibus, simul et were tempting our Lord, and uttering
blasphemantibus, incarnationem blasphemies against Him, a certain
eius magna fiducia quaedam woman with great boldness confessed His
mulier confitetur; unde sequitur incarnation, as it follows, And it came to
factum est autem cum haec pass, as he spoke these things, a certain
diceret, extollens vocem woman of the company lifted up her voice,
quaedam mulier de turba, dixit and said to him, Blessed is the womb that
illi: beatus venter qui te portavit, bore you, &c. by which she refutes both
et ubera quae suxisti: ubi et the calumnies of the rulers present, and
praesentium calumniam, et the unbelief of future heretics. For as then
futurorum confundit haereticorum by blaspheming the works of the Holy
perfidiam; nam sicut tunc Iudaei, Spirit, the Jews denied the true Son of
sancti spiritus opera God, so in after times the heretics, by
blasphemando, verum Dei filium denying that the Ever virgin Mary, by the
negabant; sic haeretici postea cooperating power of the Holy Spirit,
negando Mariam semper ministered of the substance of her flesh to
virginem, spiritus sancti the birth of the only-begotten Son, have
cooperante virtute, nascituro said, that we ought not to confess Him
unigenito Deo carnis suae who was the Son of man to be truly of the
materiam ministrasse, verum same substance with the Father. But if the
consubstantialemque patri filium flesh of the Word of God, who was born
hominis fateri non debere according to the flesh, is declared alien to
dixerunt. Sed si caro verbi Dei the flesh of His Virgin Mother, what cause
secundum carnem nascentis, a is there why the womb which bore Him
carne virginis matris pronuntiatur and the paps which gave Him suck are
extranea, sine causa venter qui pronounced blessed? By what reasoning
eum portasset, et ubera quae do they suppose Him to be nourished by
lactassent, beatificantur. Qua her milk, from whose seed they deny Him
vero consequentia eius lacte to be conceived? Whereas according to
credatur nutritus ex cuius semine the physicians, from one and the same
negatur conceptus, cum ex unius fountain both streams are proved to flow.
et eiusdem fontis origine, But the woman pronounces blessed not
secundum physicos, uterque only her who was thought worthy to give
liquor manare perhibetur? Non birth from her body to the Word of God,
autem tantummodo eam quae but those also who have desired by the
verbum Dei corporaliter generare hearing of faith spiritually to conceive the
meruerat, sed et omnes qui idem same Word, and by diligence in good
verbum spiritualiter auditu fidei works, either in their own or the hearts of
concipere, et boni operis their neighbors, to bring it forth and
custodia vel in suo, vel in nourish it; for it follows, But he said, Yes
proximorum corde parere et rather, blessed are they that hear the word
quasi alere studuerint, asserit of God, and keep it.
esse beatos; sequitur enim at ille
dixit: quinimmo beati qui audiunt
verbum Dei, et custodiunt illud.
Chrysostomus in Matthaeum: CHRYS. In this answer He sought not to

Non fuit hoc responsum disown His mother, but to show that His
repudiantis matrem, sed birth would have profited her nothing, had
ostendentis quod nihil ei partus she not been really fruitful in works and
profuisset, nisi valde bona et faith. But if it Met profited Mary nothing
fidelis fuisset. Ceterum si Mariae that Christ derived His birth from her,
non proderat sine virtutibus without the inward virtue of her heart,
animae Christum ab ea ortum much less will it avail us to have a virtuous
traxisse: multo magis nobis sive father, brother, or son, while we ourselves
patrem, sive fratrem, sive filium are strangers to virtue.
virtuosum habeamus, nos autem
absistamus ab illius virtute,
nequaquam hoc prodesse
valebit.
Beda: Eadem autem Dei genitrix BEDE; But she was the mother of God,
et inde quidem beata, quia verbi and therefore indeed blessed, in that she
incarnandi ministra est facta was made the temporal minister of the
temporalis; sed inde multo Word becoming incarnate; yet therefore
beatior, quia eiusdem semper much more blessed that she remained the
amandi custos manebat aeterna. eternal keeper of the same ever to be
Hac etiam sententia sapientes beloved Word. But this expression startles
Iudaeorum percutit, qui verbum the wise men of the Jews, who sought not
Dei non audire et custodire, sed to hear and keep the word of God, but to
negare et blasphemare deny and blaspheme it.
quaerebant.
Lectio 9
29 τῶν δὲ ὄχλων 29. And when the people

ἐπαθροιζομένων were gathered thick together,
he began to say, This is an
ἤρξατο λέγειν, ἡ evil generation: they seek a
γενεὰ αὕτη γενεὰ sign; and there shall no sign
πονηρά ἐστιν: be given it, but the sign of
σημεῖον ζητεῖ, καὶ Jonas the prophet. 30. For as
Jonas was a sign to the
σημεῖον οὐ δοθήσεται
Ninevites, so shall also the
αὐτῇ εἰ μὴ τὸ σημεῖον Son of man be to this
ἰωνᾶ. 30 καθὼς γὰρ generation. 31. The queen of
ἐγένετο ἰωνᾶς τοῖς the south shall rise up in the
νινευίταις σημεῖον, judgment with the men of this
generation, and condemn
οὕτως ἔσται καὶ ὁ them; for she came from the
υἱὸς τοῦ ἀνθρώπου τῇ utmost parts of the earth to
γενεᾷ ταύτῃ. 31 hear the wisdom of Solomon;
βασίλισσα νότου and, behold, a greater than
Solomon is here. 32. The
ἐγερθήσεται ἐν τῇ
men of Nineve shall rise up in
κρίσει μετὰ τῶν the judgment with this
ἀνδρῶν τῆς γενεᾶς generation, and shall
ταύτης καὶ condemn it: for they repented
κατακρινεῖ αὐτούς: at the preaching of Jonas;
ὅτι ἦλθεν ἐκ τῶν and, behold, a greater than
περάτων τῆς γῆς Jonas is here.
ἀκοῦσαι τὴν σοφίαν
σολομῶνος, καὶ ἰδοὺ
πλεῖον σολομῶνος
ὧδε. 32 ἄνδρες
νινευῖται
ἀναστήσονται ἐν τῇ
κρίσει μετὰ τῆς
γενεᾶς ταύτης καὶ
κατακρινοῦσιν αὐτήν:
ὅτι μετενόησαν εἰς τὸ
κήρυγμα ἰωνᾶ, καὶ
ἰδοὺ πλεῖον ἰωνᾶ ὧδε.
Beda: Duplici dominus fuerat BEDE; Our Lord had been assailed with
quaestione pulsatus. Quidam two kinds of questions, for some accused
enim calumniabantur eum in Him of casting out devils through
Beelzebub eiecisse Daemonia, Beelzebub, to whom up to this point His
quibus hactenus est responsum; answer was addressed; and others
et alii tentantes, signum de caelo tempting Him, sought from Him a sign
quaerebant ab eo, quibus ab hinc from heaven, and these He now
respondere incipit; unde sequitur proceeds to answer. As it follows, And
turbis autem concurrentibus, when the people were gathered thick
coepit dicere: generatio haec, together, he began to say, This is an evil
generatio nequam est. generation, &c.
Ambrosius: Ut scias synagogae AMBROSE; That you may know that the
populum deformari, ubi Ecclesiae people of the Synagogue are treated with
beatitudo laudatur. Sicut autem dishonor, while the blessedness of the
fuit Ionas signum Ninivitis, ita erit Church is increased. But as Jonas was a
et filius hominis Iudaeis; unde sign to the Ninevites, so also will the Son
subditur signum quaerit; et of man be to the Jews. Hence it is added,
signum non dabitur ei, nisi signum They seek a sign; and there shall no
Ionae prophetae. sign. be given them but the sign of Jonas
the prophet.
Basilius: Signum est res in BASIL; A sign is a thing brought openly

propatulo posita, alicuius occulti to view, containing in itself the
continens in se declarationem; manifestation of something hidden, as
sicut Ionae signum descensum ad the sign of Jonas represents the descent
Inferos ac iterum ascensum to hell, the ascension of Christ, and His
Christi, et resurrectionem a resurrection from the dead. Hence it is
mortuis repraesentat; unde added, For as Jonas was a sign to the
subditur nam sicut Ionas fuit Ninevites, so shall also the Son of man
signum Ninivitis, ita et filius be to this generation.
hominis generationi isti.
Beda: Signum eis tribuit, non de He gives them a sign, not from heaven,
caelo, quia indigni erant videre; because they were unworthy to see it,
sed de profundo Inferni: signum but from the lowest depths of hell; a sign,
scilicet incarnationis, non namely, of His incarnation, not of His
divinitatis; passionis, non divinity; of His passion, not of His
glorificationis. glorification.
Ambrosius: Ut autem Ionae AMBROSE; Now as the sign of Jonas is

typus signum dominicae passionis a type of our Lord’s passion, so also is it
est, ita etiam gravium, quae a testimony of the grievous sins which
Iudaei commiserunt, testificatio the Jews have committed. We may
peccatorum est. Simul advertere remark at once both the mighty voice of
licet et maiestatis oraculum, et warning, and the declaration of mercy.
pietatis iudicium: namque For by the example of the Ninevites both
Ninivitarum exemplo et a punishment is denounced, and a
denuntiatur supplicium, et remedy promised. Hence even the Jews
remedium demonstratur; unde ought not to despair of pardon, if they will
etiam debent Iudaei non but practice repentance.
desperare indulgentiam, si velint
agere poenitentiam.
Theophylactus: Sed Ionas post THEOPHYL. Now Jonas after he came

exitum suum a ventre ceti, sua forth from the whale’s belly converts the
praedicatione Ninivitas convertit; men of Nineveh by his preaching, but
Christo vero resurgenti Iudaeorum when Christ; rose again, the Jewish
generatio non credidit: unde nation believed not. So there was a
praeiudicium fuit eis; de quo sentence already passed upon them, of
praeiudicio subdit duplex which there follows a second example,
exemplum, cum dicitur regina as it is said, The queen of the south shall
Austri surget in iudicio cum viris rise up in the judgment with the men of
generationis huius, et this generation, and condemn them.
condemnabit illos.
Beda: Non utique potestate BEDE; Not certainly by any authority to

iudicii, sed comparatione facti judge, but by the contrast of a better
melioris; unde sequitur quia venit deed. As it follows, For she came from
a finibus terrae audire sapientiam the utmost parts of the earth to hear the
Salomonis: et ecce plusquam wisdom of Solomon; and, behold, greater
Salomon hic. Hic in isto loco non than Solomon is here. Here in this place
pronomen est, sed adverbium is not the pronoun, but the adverb of
loci, et significat: idest, in place, that is, “there is one present
praesentiarum inter vos among you who is incomparably superior
conversatur qui incomparabiliter to Solomon.”
est Salomone praestantior.
Cyrillus: Non autem dixit: maior He said not, “I am greater than

Salomone ego sum; ut Solomon,” that he might teach us to be
persuadeat nobis humiliari, etsi humble, though fruitful in spiritual graces.
fecundi sumus spiritualium As if he said, “The barbarian woman
gratiarum; quasi dicat: festinavit hastened to hear Solomon, taking so
ad audiendum Salomonem mulier long a journey to be instructed in the
barbara, per tam longum iter knowledge of visible living creatures, and
auditura scientiam visibilium the virtues of herbs. But you when you
animantium, et vires herbarum; stand by and hear Wisdom herself
vos autem cum assistatis et teaching you invisible and heavenly
audiatis de invisibilibus et things, and confirming her words with
caelestibus ipsam sapientiam vos signs and wonders, are strangers to the
instruentem, et verba signis et word, and senselessly disregard the
operibus comprobantem; miracles.”
alienamini contra verbum, et
miracula insensibiliter praeteritis.
Beda: Si autem regina Austri, BEDE; But if the queen of the South,
quae electa esse non dubitatur, who doubtless is of the elect, shall rise
surget in iudicio cum reprobis, up in judgment together with the wicked,
ostenditur una cunctorum, we have a proof of the one resurrection
bonorum scilicet malorumque, of all men, good as well as bad, and that
resurrectio mortalium; et hoc non not according to Jewish fables to happen
iuxta fabulas Iudaeorum mille a thousand years before the judgment,
annis ante iudicium, sed in ipso but at the judgment itself.
esse futura iudicio.
Ambrosius: In hoc quoque AMBROSE; Herein also while

Iudaeorum plebem damnans, condemning the Jewish people, He
Ecclesiae mysterium vehementer strongly expresses the mystery of the
exprimit, quae in regina Austri per Church, which in the queen of the South,
studium percipiendae sapientiae through the desire of obtaining wisdom is
de totius orbis finibus congregatur, gathered together from the uttermost
ut pacifici Salomonis verba parts of the whole earth, to hear the
cognoscat: regina plane, cuius words of the Peacemaking Solomon; a
regnum est indivisum, de diversis queen plainly whose kingdom is
et distantibus populis in unum undivided rising up from different and
corpus assurgens. distant nations into one body.
Gregorius Nyssenus: Sicut GREG NYSS. Now as she was queen of

autem illa regina erat Aethiopum, the Ethiopians’ and in a far distant
et longe distans; sic in principio country, so in the beginning the Church
nigra erat Ecclesia gentium, et of the Gentiles was in darkness, and far
multum distabat a veri Dei notitia; off from the knowledge of God. But when
at ubi pacificus Christus emicuit, Christ the Prince of peace shone forth,
tunc, caecutientibus Iudaeis, the Jews being still in darkness, thither
accedunt gentiles, offeruntque came the Gentiles, and offered to Christ
Christo pietatis aromata, et aurum the frankincense of piety, the gold of
divinae notitiae, et gemmas, divine knowledge, and precious stones,
obedientiam scilicet that is, obedience to His commands.
praeceptorum.
Theophylactus: Vel quia Auster THEOPHYL. Or because the South is

laudatur in Scriptura, sicut calidus praised in Scripture as warm and life-
et vivificans. Anima igitur regnans giving, therefore the soul reigning in the
in Austro, idest in spirituali south, that is, in all spiritual conversation,
conversatione, venit audire comes to hear the wisdom of Solomon,
sapientiam Salomonis regis the Prince of peace, the Lord our God,
pacifici domini Dei nostri; idest, in (i.e. is raised up to contemplate Him,) to
contemplationem erigitur, ad whom no one shall come except he reign
quam nullus perveniet, nisi regnet in a good life. But He brings next an
in bona vita. Ponit autem example from the Ninevites, saying, The
consequenter exemplum de men of Nineveh shall rise up in judgment
Ninivitis, dicens viri Ninivitae with this generation, and shall condemn
surgent in iudicio cum generatione it.
hac, et condemnabunt illam.
Chrysostomus super CHRYS. The judgment of condemnation

MatthaeumCondemnationis comes from men like or unlike to those
iudicium ex similibus vel who are condemned. From like, for
dissimilibus fit: ex similibus instance, as in the parable of the ten
quidem sicut in parabola de virgins, but from unlike, when the
decem virginibus; ex dissimilibus Ninevites condemn those who lived at
autem, sicut cum Ninivitae the time of Christ, that so their
condemnant eos qui erant condemnation might be the more
tempore Christi, ut sic fiat remarkable. For the Ninevites indeed
condemnatio clarior: nam illi were barbarians, but these Jews. The
quidem barbari, hi vero Iudaei; hi one enjoying the prophetic teaching, the
refecti propheticis documentis, illi other having never received the divine
numquam acceperant auditum word. To the former came a servant, to
divinum: illuc ivit servus, huc the latter the Master, of whom the one
dominus; ille eversionem foretold destruction, the other preached
praedicabat, iste regnum the kingdom of heaven. To all men then
caelorum annuntiat. Notum est was it known that the Jews ought rather
ergo cuilibet quod Iudaeos to have believed, but the contrary
decebat potius credere; accidit happened; therefore he adds, For they
autem contrarium; unde subdit repented at the preaching of Jonas, and,
quia poenitentiam egerunt in behold, a greater than Jonas is here.
praedicatione Ionae; et ecce
plusquam Ionas hic.
Ambrosius: Secundum AMBROSE; Now in a mystery, the
mysterium autem, ex duobus Church consists of two things, either
constat Ecclesia: ut aut peccare ignorance of sin, which has reference
nesciat, quod scilicet pertinet ad mainly to the queen of the South, or
Austri reginam; aut peccare ceasing to sin, which relates indeed to
desinat, quod scilicet pertinet ad the repentant Ninevites. For repentance
Ninivitas poenitentiam agentes. blots out the offense, wisdom guards
Poenitentia enim delictum abolet, against it.
sapientia cavet.
Augustinus de Cons. Evang: AUG. Luke indeed relates this in the

Hoc autem Lucas narrat eo loco same place as Matthew, but in a
quidem quo Matthaeus, sed somewhat different order. But who does
aliquanto dispari ordine. Quis not see that it is an idle question, in what
autem non videat superfluo quaeri order our Lord said those things, seeing
quo illa ordine dominus dixerit; that we ought to learn by the most
cum et hoc discere debeamus per precious authority of the Evangelist, that
Evangelistarum excellentissimam there is no falsehood. But not every man
auctoritatem, non esse will repeat another’s words in the same
mendacium, si quisque non hoc order in which they proceeded from his
ordine cuiusquam sermonem mouth, seeing that the order itself makes
digesserit quo ille a quo processit, no difference with respect to the fact,
cum ipsius ordinis nihil intersit ad whether it be so or not.
rem, sive ita sit, sive ita?
Lectio 10
33 οὐδεὶς λύχνον ἅψας 33. No man, when he has

εἰς κρύπτην τίθησιν lighted a candle, puts it in a
secret place, neither under
[οὐδὲ ὑπὸ τὸν μόδιον] a bushel, but on a
ἀλλ' ἐπὶ τὴν λυχνίαν, candlestick, that they which
ἵνα οἱ εἰσπορευόμενοι come in may see the light.
τὸ φῶς βλέπωσιν. 34 ὁ 34. The light of the body is
the eye: therefore when
λύχνος τοῦ σώματός
your eye is single, your
ἐστιν ὁ ὀφθαλμός σου. whole body also is full of
ὅταν ὁ ὀφθαλμός σου light; but when your eye is
ἁπλοῦς ᾖ, καὶ ὅλον τὸ evil, your body also is full of
σῶμά σου φωτεινόν darkness. 35. Take heed
therefore that the light
ἐστιν: ἐπὰν δὲ πονηρὸς which is in you be not
ᾖ, καὶ τὸ σῶμά σου darkness. 36. If your whole
σκοτεινόν. 35 σκόπει body therefore be full of
οὖν μὴ τὸ φῶς τὸ ἐν σοὶ light, having no part dark,
the whole shall be full of
σκότος ἐστίν. 36 εἰ οὖν light, as when the bright
τὸ σῶμά σου ὅλον shining of a candle doth
give you light.
φωτεινόν, μὴ ἔχον
μέρος τι σκοτεινόν,
ἔσται φωτεινὸν ὅλον
ὡς ὅταν ὁ λύχνος τῇ
ἀστραπῇ φωτίζῃ σε.
Cyrillus: Dicebant Iudaei dominum CYRIL; The Jews said, that our Lord
exercere miracula, non propter performed His miracles not for faith, i.e.
fidem, sed propter applausus that they might believe in Him, but to
videntium. Reprobat igitur gain the applause of the spectators, i.e.
praesentem calumniam, inducens that He might have more followers. He
exemplum lucernae, cum dicit nemo refutes therefore this calumny, saying,
lucernam accendit et in abscondito No man, when he has lighted a candle,
ponit, neque sub modio; sed supra puts it in a secret place, neither under
candelabrum, ut qui ingrediuntur a bushel, but on a candlestick.
lumen videant.
Beda: De se ipso dominus hic BEDE; Our Lord here speaks of

loquitur, ostendens, etsi supra Himself, showing that although He had
dixerit nullum generationi nequam, said above that no sign should be
nisi signum Ionae dandum, given to this wicked generation but the
nequaquam tamen lucis suae sign of Jonas, yet the brightness of His
claritatem fidelibus occultandam. light should by no means be hid from
Ipse quidem lucernam accendit qui the faithful. He Himself indeed lights
testam humanae naturae flamma the candle, who filled the vessel of our
suae divinitatis implevit: quam nature with the fire of His divinity; and
profecto lucernam nec credentibus this candle surely He wished neither to
abscondere, nec modio supponere, hide from believers, nor to place under
hoc est sub mensura legis a bushel, that is, enclose it in the
includere, vel intra unius Iudaeae measure of the law, or confine it within
gentis terminos voluit cohibere; sed the limits of the single nation of the
supra candelabrum posuit, idest Jews. But He placed it upon a
Ecclesiam, quia in nostris frontibus candlestick, that is, the Church, for He
fidem suae incarnationis affixit, ut has imprinted on our foreheads the
qui Ecclesiam fideliter ingredi faith of His incarnation, that they who
voluerint, lumen veritatis palam with a true faith wish to enter the
queant intueri. Denique praecepit ne Church, might be able to see clearly
opera tantummodo, sed et the light of the truth. Lastly, He bids
cogitationes, et ipsas etiam cordis them remember to cleanse and purify
intentiones mundare et castigare not only their v works, but their
thoughts, and the intentions of the
meminerint; nam sequitur lucerna heart. For it follows, The light of the
corporis tui est oculus tuus. body its the eye.
Ambrosius: Vel lucerna fides est; AMBROSE; Either faith is the light, as
iuxta quod scriptum est: lucerna it is written, Your word. O Lord, is a
pedibus meis verbum tuum, domine. lantern to my feet. For the word of God
Verbum enim Dei fides nostra est. is our faith. But a lantern cannot shine
Lucerna autem lucere non potest, except it has received its quality from
nisi aliunde lumen acceperit: unde something else. Hence also the powers
et virtus nostrae mentis et sensus of our mind senses are enlightened
accenditur, ut mna quae perierat piece of money which had been lost
possit reperiri. Nemo ergo fidem sub may be found. Let no one then place
lege constituat: lex enim intra faith under the law, for the law is bound
mensuram est, ultra mensuram by certain limits, grace is unlimited; the
gratia: lex obumbrat, gratia clarificat. law obscures, grace makes clear.
Theophylactus: Vel aliter. Quia THEOPHYL. Or else, because the

Iudaei videntes miracula Jews, seeing the miracles, accused
accusabant ex eorum mentis them out of the malice of their heart,
malitia, propter hoc dicit dominus therefore our Lord tells them, that,
quod accipientes lucernam a Deo, receiving the light, that is, their
intellectum scilicet, aemulatione understanding, from God, they were so
obscurati, miracula et beneficia non darkened with envy, as not to
cognoscebant. Sed ad hoc recognize His miracles and mercies.
intellectum a Deo suscepimus ut But to this end received we our
supra candelabrum poneremus, ut understanding from God, that we
etiam alii qui ingrediuntur, lumen should place it upon a candlestick, that
videant. Sapiens quidem iam others also who are entering in may
ingressus est; qui vero addiscit, see the light. The wise man indeed has
adhuc ambulat. Quasi Pharisaeis already entered, but the learner is still
dicat: oportet vos uti intellectu ad walking. As if He said to the Pharisees,
miraculorum notitiam, et aliis You ought to use your understanding to
declarare: quoniam quae videtis know the miracles and declare them to
sunt opera non Beelzebub, sed filii others, seeing that what you see are
Dei; unde secundum hunc the works not of Beelzebub, but the
intellectum subdit lucerna corporis Son of God. Therefore keeping up the
tui est oculus tuus. meaning, He adds, The light of the
body is the eye.
Origenes: Oculum quippe appellat ORIGEN; For He gives the name of the
proprie intellectum nostrum; totam eye especially to our understanding,
autem animam, quamvis non but the whole soul, although not
corpoream, hic tropologice vocat corporeal, He metaphorically calls the
corpus: illustratur enim ab intellectu body. For the whole soul is enlightened
anima tota. by the understanding.
Theophylactus: Sicut autem THEOPHYL. But as if the eye of the

corporis oculus si lucidus fuerit, body be light the body will be light, but
corpus lucidum erit: si vero if dark the body will be dark also, so is
tenebrosus, et corpus similiter it with the understanding in relation to
tenebrosum: sic comparatur the soul. Hence it follows, If your eye
intellectus ad animam; unde be single, your whole body will be full
subditur si oculus tuus fuerit of light; but if evil, your whole body will
simplex, totum corpus tuum lucidum be full of darkness.
erit: si autem nequam, totum corpus
tuum tenebrosum erit.
Origenes: Intellectus enim a suo ORIGEN; For the understanding from

principio in solo simplicitatis studio its very beginning desires only
est, nullam continens duplicitatem et singleness, containing no dissimulation
dolum et divisionem in se. or guile, or division in itself.
Chrysostomus super CHRYS. If then we have corrupted the

MatthaeumSi ergo intellectum understanding which is able to let loose
corruperimus, qui potest solvere the passions, we have done violence to
passiones, totam laesimus animam, the whole soul, and suffer dreadful
patimurque diram caliginem, darkness, being blinded by the
perversione excaecati intellectus; perversion of our understanding.
unde subdit vide ergo ne lumen Therefore adds he, Take heed,
quod in te est tenebrae sint. Non therefore that the light which is in you
sensibiles dicit tenebras, sed be not darkness. He speaks of a
intrinsecam habentes originem, et darkness which may be perceived, but
quas nobiscum passim deferimus, which has its origin within itself, and
extincto nobis oculo animae; de which we every where carry about with
cuius luminis virtute subdit, dicens si us, the eye of the soul being put out.
ergo corpus tuum totum lucidum Concerning the power of this light He
fuerit, non habens aliquam partem goes on to say, If your whole body
tenebrarum, erit lucidum totum, et therefore be full of light, &c. &c.
sicut lucerna fulgoris illuminabit te.
Origenes: Idest, si corpus tuum ORIGEN; That is, If your material body,
sensibile factum est luminosum, when the light of a candle shines upon
illustrato corpore a lucerna, adeo ut it, is made full of light, so that not one
non amplius in te sit membrum of your members is any longer in
tenebrosum; multo magis te non darkness; much more when you sin
peccante, intantum fiet lucidum not, shall your whole spiritual body be
totum tuum corpus spirituale, ut so full of light, that its brightness may
comparentur splendores eius be compared to the shining of a
illustranti lucernae, dum lux quae candle, while the light which was in the
erat in corpore, quae consueverat body, and which used to be darkness,
esse caligo, dirigitur quocumque is directed whithersoever the
praeceperit intellectus. understanding may command.
Gregorius Nazianzenus: Vel aliter. GREG NAZ. Or else; The light and eye
Ecclesiae lucerna et oculus est of the Church is the Bishop. It is
praelatus. Necesse est ergo ut, necessary then that as the body is
sicut oculo puro verum habente rightly directed as long as the eye
corpus dirigitur, impuro vero keeps itself pure, but goes wrong when
existente deviat: sic et in praelato, it becomes corrupt, so also with
qualitercumque se habet, oportet respect to the Prelate, according to
pariter naufragium pati Ecclesiam, what his state may be, must the
vel salvari. Church in like manner suffer shipwreck,
or be saved.
Gregorius Moralium: Vel aliter. GREG. Or else; By the name body

Appellatione corporis unaquaeque each particular action is understood
actio intelligitur, quae intentionem which follows its own intention, as it
suam quasi intuentium oculum were the eye of the spectators.
sequitur; unde dicitur lucerna itaque Therefore it is said, The light of tile
corporis tui est oculus tuus, quia per body is the eye, because by the ray of
bonae intentionis radium merita a good intention the deserving parts of
illustrantur actionis. Si ergo oculus an action receive light. If then your eye
tuus simplex fuerit, totum corpus be single, your whole body will be full
tuum lucidum erit: quia si recte of light, for if we intend rightly in
intendimus per simplicitatem singleness of heart, we accomplish a
cogitationis, bonum opus efficitur, good work, even though it seem not to
etiam si minus bonum esse be good. And if your eye be evil, your
videatur; et si oculus tuus nequam whole body will be full of darkness,
fuerit, totum corpus tuum because when with a crooked intention
tenebrosum erit; quia cum perversa even a right thing is done, although it
intentione quid vel rectum agitur, appears to glitter in men’s sight, yet
etsi splendere coram hominibus before the bar of the internal judge it is
cernitur, tamen apud examen interni covered with darkness. Hence too it is
iudicis obscuratur; unde et recte rightly added, Take heed therefore that
subditur vide ergo ne lumen quod in the light which is in you be not
te est, tenebrae sint: quia si hoc darkness. For if what we think we do
quod bene nos agere credimus, ex well we cloud by a bad intention, how
mala intentione fuscamus; quanta many are the evils themselves which
ipsa mala sunt quae mala esse, et even when we do them we know to be
cum agimus, non ignoramus? evil?
Beda: Cum autem subdit si ergo BEDE; Now when He adds, If your
corpus tuum lucidum fuerit etc., whole body therefore, &c. by the whole
totum corpus nostrum omnia opera of our body He means all our works. If
nostra dicit. Si igitur bonum bona then you have done a good work with a
intentione patraveris, non habens in good intention, having in your
tua conscientia aliquam partem conscience nothing approaching to a
tenebrosae cogitationis; etsi dark thought, though it chance that
contigerit aliquem proximorum tua your neighbor is injured by your good
bona actione noceri, tu tamen pro actions, nevertheless for your
tuo simplici corde, et hic gratia, et in singleness of heart shall you be
futuro lucis gloria donaberis. Quod rewarded with grace here, and with
significat subdens et sicut lucerna glorious light hereafter; which he
fulgoris illuminabit te. Haec contra signifies, adding, And as the bright
hypocrisim Pharisaeorum sub dolo shining of a candle shall it give you
signa quaerentium, specialiter dicta light. These words were especially
sunt. directed against the hypocrisy of the
Pharisees, who sought for signs that
they might catch him.
Lectio 11
37 ἐν δὲ τῷ λαλῆσαι 37. And as he spoke, a

ἐρωτᾷ αὐτὸν φαρισαῖος certain Pharisee besought
him to dine with him, and
ὅπως ἀριστήσῃ παρ' he went in, and sat down
αὐτῷ: εἰσελθὼν δὲ to meat. 38. And when the
ἀνέπεσεν. 38 ὁ δὲ Pharisee saw it, he
φαρισαῖος ἰδὼν marveled that he had not
first washed before dinner.
ἐθαύμασεν ὅτι οὐ
39. And the Lord said to
πρῶτον ἐβαπτίσθη πρὸ him, Now do you
τοῦ ἀρίστου. 39 εἶπεν δὲ Pharisees make clean the
ὁ κύριος πρὸς αὐτόν, νῦν outside of the cup and the
ὑμεῖς οἱ φαρισαῖοι τὸ platter; but your inward
part is full of ravening and
ἔξωθεν τοῦ ποτηρίου καὶ wickedness. 40. You fools,
τοῦ πίνακος καθαρίζετε, did not he that made that
τὸ δὲ ἔσωθεν ὑμῶν γέμει which is without make that
ἁρπαγῆς καὶ πονηρίας. which is within also? 41.
But rather give alms of
40 ἄφρονες, οὐχ ὁ
such things as you have;
ποιήσας τὸ ἔξωθεν καὶ and, behold, all things are
τὸ ἔσωθεν ἐποίησεν; 41 clean to you. 42. But woe
πλὴν τὰ ἐνόντα δότε to you, Pharisees! for you
ἐλεημοσύνην, καὶ ἰδοὺ tithe mint and rue and all
manner of herbs, and pass
πάντα καθαρὰ ὑμῖν over judgment and the
ἐστιν. 42 ἀλλὰ οὐαὶ ὑμῖν love of God: these ought
τοῖς φαρισαίοις, ὅτι you to have done, and not
ἀποδεκατοῦτε τὸ to leave the other undone.
43. Woe to you, Pharisees
ἡδύοσμον καὶ τὸ
! for you love the
πήγανον καὶ πᾶν uppermost seats in the
λάχανον, καὶ synagogues, and
παρέρχεσθε τὴν κρίσιν greetings in the markets.
καὶ τὴν ἀγάπην τοῦ 44. Woe to you, Scribes
and Pharisees, hypocrites!
θεοῦ: ταῦτα δὲ ἔδει for you are as graves
ποιῆσαι κἀκεῖνα μὴ which appear not, and the
παρεῖναι. 43 οὐαὶ ὑμῖν men that walk over them
are not aware of them.
τοῖς φαρισαίοις, ὅτι
ἀγαπᾶτε τὴν
πρωτοκαθεδρίαν ἐν ταῖς
συναγωγαῖς καὶ τοὺς
ἀσπασμοὺς ἐν ταῖς
ἀγοραῖς. 44 οὐαὶ ὑμῖν,
ὅτι ἐστὲ ὡς τὰ μνημεῖα
τὰ ἄδηλα, καὶ οἱ
ἄνθρωποι [οἱ]
περιπατοῦντες ἐπάνω
οὐκ οἴδασιν.
Cyrillus: Pharisaeus quamvis tenax CYRIL; The Pharisee, while our Lord
esset sui propositi, dominum tamen still continued on speaking, invites
in propriam domum vocat; unde Him to his own house. As it is said
dicitur et cum loqueretur, rogavit illum And while he was speaking, a certain
quidam Pharisaeus ut pranderet Pharisee besought him to dine with
apud se. him.
Beda: Consulte Lucas non ait: et BEDE; Luke expressly says, And he
cum haec loqueretur; sed cum spoke these things, to show that He
loqueretur, ut ostendat eum non had not quite finished what He had
statim finitis quae proposuerat verbis, purposed to say, but was somewhat
sed aliquot interpositis, apud interrupted by the Pharisee asking
Pharisaeum prandere rogatum. Him to dine.
Augustinus de Cons. Evang: Ut AUG. For in order to relate this, Luke

enim hoc Lucas narraret, digressus has made a variation from Matthew, at
est a Matthaeo circa illum locum ubi that place where both had mentioned
ambo commemoraverant quod what out Lord said concerning the
dictum est a domino de signo Ionae, sign of Jonah, and the queen of the
et de regina Austri, et de Ninivitis, et south, and the unclean spirit; after
de spiritu immundo: post quem which discourse Matthew says, While
sermonem dicit Matthaeus: adhuc eo he yet talked to the people, behold his
loquente ad turbas, ecce mater eius mother and his brethren stood without
et fratres stabant foris, quaerentes ei desiring to speak to him, but Luke
loqui. Lucas autem in eo sermone having also in that discourse of our
domini, commemoratis etiam Lord related some of our Lord’s
quibusdam quae Matthaeus dixisse sayings which Matthew omitted, now
dominum praetermisit, ab ordine departs from the order which he had
quem cum Matthaeo tenuerat, hitherto kept with Matthew.
digreditur.
Beda: Itaque postquam nuntiatis sibi BEDE; Accordingly, after that it was
foris matre et fratribus ait: qui enim told Him that His mother and brethren
fecerit voluntatem domini, hic frater stood without, and He said, For he
meus, et soror mea, et mater est, that does the will of God, the same is
datur intelligi, rogatu Pharisaei my brother, and sister, and mother, we
intrasse convivium. are given to understand that He by
the request of the Pharisee went to
the dinner.
Cyrillus: Sed ipse Christus, qui CYRIL; For Christ, knowing the
eorum Pharisaeorum nequitiam wickedness of those Pharisees,
noverat, dispensative condescendit, Himself purposely condescends to be
satagens commonere eos, ad occupied in admonishing them, after
similitudinem optimorum medicorum, the manner of the best physicians,
qui gravius infirmantibus afferunt who bring remedies of their own
remedia suae industriae; unde making to those who are dangerously
sequitur et ingressus recubuit. Dedit ill. Hence it follows, And he went in
autem occasionem verbis Christi and sat down to meat. But what gave
indocilis Pharisaeus scandalizatus, occasion for the words of Christ was,
quia cum opinaretur eum iustum et that the ignorant Pharisees were
prophetam, non conformabatur offended, that while men thought Him
irrationabili eorum consuetudini; unde to be a great man and a prophet, He
subditur Pharisaeus autem coepit conformed not to their unreasonable
intra se reputans dicere, quare non customs. Therefore it is added, But
baptizatus esset ante prandium. the Pharisee began to think and say
within himself, Why had he not first
washed before dinner?
Augustinus de Verb. Dom: Omni AUG. For every day before dinner the
enim die Pharisaei antequam Pharisees washed themselves with
pranderent, abluebant se aqua; quasi water, as if a daily washing could be a
quotidiana lavatio possit cordis esse cleansing of the heart. But the
mundatio. Apud seipsum autem Pharisee thought within himself, yet
Pharisaeus cogitavit, voce non did not give utterance to a word;
sonuit: ille tamen audivit qui interiora nevertheless, He heard who
cernebat; unde sequitur et ait perceived the secrets of the heart.
dominus ad illum: nunc vos, Hence it follows, And the Lord said to
Pharisaei, quod de foris est calicis et him, Now do you Pharisees make
catini mundatis; quod autem intus est clean the outside of the cup and the
vestrum, plenum est rapina et platter; but your inward part is full of
iniquitate. ravening and wickedness.
Cyrillus: Poterat autem dominus et CYRIL; Now our Lord might also have
aliis uti verbis, commonens used other words to admonish the
Pharisaeum insanum; captat tamen foolish Pharisee, but he seizes the
tempus, et ex his quae erant prae opportunity and framed his reproof
manibus contexit documentum. Hora from the things that were ready before
namque mensae et pabuli, sumit pro him. At the hour, namely, of meals He
exemplo calicem et catinum, takes for His example the cup and the
ostendens quod mundos et lotos platter, pointing out that it became the
decet esse sincere ministrantes Deo sincere servants of God to be washed
non solum a spurcitia corporali, immo and clean, not only from bodily
ab ea quae latet intrinsecus penes impurity, but also from that which lies
mentem: sicut aliquod vasorum concealed within the power of the
quibus servitur in mensa, bonum est soul, just as any of the vessels which
et extrinsecis et intrinsecis carere are used for the table ought to be free
contagiis. from all inward defilement.
Ambrosius: Vide autem corpora AMBROSE; Now mark that our

nostra terrenorum et fragilium bodies are signified by the mention of
expressione significari, quae brevi earthly and fragile things, which when
lapsu praecipitata franguntur, et facile let fall a short distance are broken to
ea quae mens volvit interne, per pieces, and those things which the
sensus et gesta corporis prodit, sicut mind meditates within, it easily
illa quae calix interius continet, foris expresses through the senses and
lucent: unde et in posterioribus non actions of the body, just as those
dubium est vocabulo calicis things which the cup contains within
passionem corporis declarari. Cernis make a glitter without. Hence also
igitur quod nos non exteriora huius hereafter, by the word cup doubtless
calicis et catini, sed interiora the passion of the body is spoken of.
contaminant; quia dixit quod intus est You perceive then, that not the
vestrum, plenum est rapina et outside of the cup and platter defiles
iniquitate. us, but the inner parts. For he said,
But your inward part is full of ravening
and wickedness.
Augustinus: Sed quomodo non AUG. But how was it that He spared
pepercit homini a quo fuerat not the man by whom He was as
invitatus? Magis quidem obiurgando invited? Yes rather, He spared him by
pepercit, ut correcto in iudicio reproof, that when corrected He might
parceret. Deinde ostendit nobis quia spare him in the judgment. Further,
et Baptisma quod semel adhibetur, He shows us that baptism also which
per fidem mundat; fides autem intus is once given cleanses by faith; but
est, non foris. Fidem autem faith is something within, not without.
contemnebant Pharisaei, et quod The Pharisees despised faith, and
foris erat lavabant, intus used washings which were without;
inquinatissimi manebant; quod while within they remained full of
dominus improbat dicens stulti, pollution. The Lord condemns this,
nonne qui fecit quod de foris est, saying, You fools, did not he that
etiam id quod intus est fecit? made that which is without make that
which is within also?
Beda: Quasi dicat: qui utramque BEDE; As if He says, He who made
hominis naturam fecit, utramque both natures of man, will have each to
mundari desiderat. Hoc est contra be cleansed. This is against the
Manichaeos qui animam tantum a Manicheans, who think the soul only
Deo, carnem vero putant a Diabolo was created by God, but the flesh by
creatam. Hoc etiam est contra illos the devil. It is also against those who
qui corporalia peccata, fornicationem abominate the sins of the flesh, such
scilicet, furtum, et cetera talia as fornication, theft, and the like; while
peccata, quasi gravissima those of the Spirit, which are no less
detestantur; spiritualia vero, quae condemned by the Apostle, they
non minus damnat apostolus, ut levia disregard as trifling.
contemnunt.
Ambrosius: Dominus autem, quasi AMBROSE; Now our Lord as a good

bonus praeceptor, docuit quomodo Master taught us how we ought to
nostri corporis mundare contagium purify our bodies from defilement,
debeamus, dicens verumtamen quod saying, But rather give alms of such
superest date eleemosynam; et ecce things as you have over: and behold,
omnia munda sunt vobis. Vides all things are clean to you. You see
quanta remedia. Mundat nos what the remedies are; almsgiving
misericordia, mundat nos Dei sermo: cleanses us, the word of God
iuxta quod scriptum est: iam vos cleanses us according to that which is
mundi estis propter sermonem quem written, Now you are clean through
locutus sum vobis. the word which I have spoken to you.
Augustinus de CYPRIAN; The Merciful bids us to

eleemosynaMisericors monet show mercy; and because He seeks
misericordiam fieri: et quia servare to save those whom He has
quaerit quos magno redemit pretio, redeemed at a great price, He
post gratiam Baptismi sordidatos, teaches that they who have been
docet denuo posse purgari. defiled after the grace of baptism may
again be made clean.
Chrysostomus: Dicit autem date CHRYS. Now He says, give alms, not
eleemosynam, non iniustitiam; est injury. For almsgiving is that which is
enim eleemosyna quae caret free from all injury. It makes all things
iniustitia qualibet: haec omnia facit clean, and is more excellent than
munda, et ieiunio est praestantior; fasting; which though it be the more
quod quamvis sit laboriosius, illa painful, the other is the more
tamen est lucrosior. Illustrat animam, profitable. It enlightens the soul,
impinguat, bonam efficit et decoram. enriches it, and makes it good and
Qui cogitat misereri roganti, citius a beautiful. He who resolves to have
peccatis desistet. Sicut enim medicus compassion on the needy, will sooner
qui crebro vulneratis medetur, cease from sin. For as the physician
frangitur de facili in aerumnis aliorum; who is in the habit of healing the
sic et nos si vacaverimus egenorum diseased is easily grieved by the
auxiliis, de facili contemnemus misfortunes of others; so we, if we
praesentia, et in caelum levabimur. have devoted ourselves to the relief of
Non parvum est igitur eleemosynae others, shall easily despise things
cataplasma, cum valeat omnibus present, and be raised up to heaven.
apponi vulneribus. The unction of almsgiving then is no
slight good, since it is capable of
being applied to every wound.
Beda: Dicit autem quod superest, BEDE; He speaks of “what is over

scilicet necessario victui et and above” our necessary food and
vestimento. Neque enim ita facienda clothing. For you are not commended
iubetur eleemosyna ut teipsum to give alms so as to consume
consumas inopia; sed ut tui cura yourself by want, but that after
corporis expleta, inopem quantum satisfying your wants, you should
vales sustentes. Vel ita intelligendum: supply the poor to the utmost of your
quod superest, idest quod tam multo power. Or it must be taken in this way.
scelere praeoccupatis solum Do that which remains within your
remedium restat, date eleemosynam: power, that is, which is the only
qui sermo ad omnia quae utili remedy remaining to those who have
miseratione fiunt, valet: non enim been hitherto engaged in so much
solum qui dat esurienti cibum et wickedness; give alms. Which word
cetera huiusmodi, verum etiam qui applies to every thing which is done
dat veniam peccanti, atque orat pro with profitable compassion. For not he
eo; et qui corripit, et aliqua alone gives alms who gives food to
emendatoria poena plectit, the hungry and things of that kind, but
eleemosynam dat. he also who gives pardon to the
sinner, and prays for him, and
reproves him, visiting him with some
correcting punishment.
Theophylactus: Vel dicit quod THEOPHYL. Or He means, “That

superest: nam facultates praesident which is uppermost.” For wealth rules
cupido cordi. the covetous man’s heart.
Ambrosius: Totus itaque AMBROSE; The whole then of this

pulcherrimus ab hinc dirigitur locus, beautiful discourse is directed to this
ut quoniam nos ad studium end, that while it invites us to the
simplicitatis invitat, superflua study of simplicity, it should condemn
Iudaeorum et terrena condemnet. Et the luxury and worldliness of the
tamen ipsis peccatorum abolitio Jews. And yet even they are promised
promittitur, si misericordiam the abolition of their sins if they will
consequantur. follow mercy.
Augustinus de Verb. Dom: Si AUG. But if they cannot be cleansed

autem mundari non possunt nisi except they believe on Him who
credentes in eum qui fide mundat cleanses the heart by faith, what is
cor, quid est quod dicit date this which He says, Give alms, and
eleemosynam, et ecce omnia munda behold all things are clean to you? Let
sunt vobis? Attendamus: forte et ipse us give heed, and perhaps He Himself
exponit. Illi enim de omnibus suis explains it to us. For the Jews
fructibus decimam partem withdrew a tenth part from all their
detrahebant, et eleemosynas dabant; produce, and gave it in alms, which
quod non facile aliquis facit rarely a Christian does. Therefore
Christianus. Irriserunt ergo illum eis they mocked Him, for saying this to
hoc dicentem, quasi hominibus qui them as to men who did not give
eleemosynas non facerent. Hoc alms. God knowing this adds, But woe
Deus sciens subiungit sed vae vobis to you Pharisees! for you tithe mint
Pharisaeis, qui decimatis mentham et and rue and all manner of herbs, and
rutam et omne olus, et praeteritis pass over judgment and the love of
iudicium et caritatem Dei. Non ergo God. This then is not giving alms. For
est hoc facere eleemosynam; facere to give alms is to show mercy. If you
enim eleemosynam, est facere are wise, begin with yourself: for how
misericordiam. Si intelligis, a te are you merciful to another, if cruel to
incipe: quomodo enim es misericors yourself? Hear the Scripture, which
alteri, si crudelis es tibi? Audi says to you, Have mercy on your own
Scripturam dicentem: miserere soul, and please God. Return to your
animae tuae, placens Deo. Redi ad conscience, you that live in evil or
conscientiam tuam quicumque male unbelief; and then you find your soul
aut infideliter vivis; et ibi invenis begging, or perhaps struck dumb with
mendicantem animam tuam, vel forte want. In judgment and love give alms
egestate obmutescentem. In iudicio to your soul. What is judgment? Do
et caritate fac eleemosynam cum what is displeasing to yourself. What
anima tua. Quid est iudicium? is charity? Love God, love your
Displice tibi. Quid est caritas? Dilige neighbor. If you neglect this alms, love
Deum, dilige proximum. Hanc as much you like, you do nothing,
eleemosynam si praetermittis, since you do it not to yourself.
quantumvis ames, nihil facis quando
tecum non facis.
Cyrillus: Vel hoc dicit in CYRIL; Or He says it by way of

Pharisaeorum reprehensionem: quia censure upon the Pharisees, who
illa sola praecepta attentius observari ordered those precepts only to be
iubebant a populis subiectis quae strictly observed by their people,
causa erant illis reddituum which were the cause of fruitful
fecundorum; unde nec minima returns to themselves. Hence they
olerum postponebant, opus autem omitted not even the smallest herbs,
ingerendae dilectionis ad Deum et but despised the work of inspiring love
iudicii iustam censuram negligebant. to God, and the just awarding of
judgment.
Theophylactus: Quia enim Deum THEOPHYL. For because they

contemnebant, indifferenter sacra despised God, treating sacred things
tractantes, praecipit eis dilectionem with indifference, He commands them
Dei habere. Per iudicium vero to have love to God; but by judgment
dilectionem innuit proximi; nam quod He implies the love of our neighbor.
aliquis iuste iudicet proximo, ex eius For when a man judges his neighbor
dilectione provenit. justly, it proceeds from his love to him.
Ambrosius: Vel iudicium, ideo quia AMBROSE; Or judgment, because

non omnia quae agunt in iudicium they do not bring to examination every
referunt: caritatem, ideo quia non ex thing that they do; charity, because
affectu diligunt Deum. Sed ne rursus they love not God with their heart. But
fidei studiosos nos faciat operum that He might not make us zealous of
negligentes, perfectionem fidelis viri the faith, to the neglect of good works,
brevi sermone concludit, ut et fide et He sums up the perfection of a good
operibus approbetur, dicens haec man in a few words, these ought you
autem oportuit facere, et illa non to have done, and not to leave the
omittere. other undone.
Chrysostomus in Matthaeum: Ubi CHRYS. Where indeed the subject

quidem sermo Iudaicae mundationis treated was the Jewish cleansing, He
agebatur, totaliter praeterivit; sed altogether passed it by, but as the
quia decima eleemosyna quaedam tithe is a kind of almsgiving, and the
est, et nondum erat tempus expresse time was not yet come for absolutely
interimendi legalia, propter hoc dicit destroying the customs of the law,
haec oportuit facere. therefore He says, these ought you to
have done.
Ambrosius: Arrogantiam quoque AMBROSE; He reproves also the

iactantium Iudaeorum redarguit, dum arrogance of the boasting Jews in
primatus appetunt; sequitur enim vae seeking the preeminence: for it
vobis Pharisaeis, qui diligitis primas follows, Woe to you, Pharisees, for
cathedras in synagogis, et you love the uppermost seats in the
salutationes in foro. synagogues, &c.
Cyrillus: Per ea quibus illos CYRIL; By means of those things for

reprehendit, nos facit meliores: vult which He blames us He makes us
etenim nos ambitione carere, et non better. For He would have us be free
plus venari apparentiam quam veri from ambition, and not desire after
existentiam; quod tunc Pharisaei vain show rather than the reality,
agebant. Salutari enim ab aliquibus, which the Pharisees were then doing.
et praesidere eis, non vere nos For the greetings of men, and the rule
idoneos esse ostendit; pluribus enim over them, do not move us to be
haec contingunt, cum boni non sint; really useful, for these things fall to
unde subdit vae vobis qui estis ut men though they be not good men.
monumenta quae non apparent. Therefore he adds, Woe to you, who
Volentes enim ab hominibus salutari are as graves which appear not. For
et eis praesidere ut magni in wishing to receive greetings from
aestimentur, ab occultis sepulchris men and to exercise authority over
non differunt, quae nitent quidem them, that they might be accounted
extrinsecus ornamentis, sunt autem great, they differ not from hidden
plena omni spurcitia. graves, which glitter indeed with
outward ornaments, but within are full
of all uncleanness.
Ambrosius: Et quasi sepulchra quae AMBROSE; And like graves which

non apparent, specie fallunt visuque appear not, they deceive by their
decipiunt transeuntes; unde sequitur outside beauty, and by their look
et homines ambulantes supra impose upon the passers by; as it
nesciunt; ita scilicet ut cum foris follows, And the men that walk over
speciosa promittant, plena intus them are not aware of them; so much
foetoris includant. that in truth, though they give outward
promise of what is beautiful, inwardly
they enclose all manner of pollution.
Chrysostomus in Matthaeum: Sed CHRYS. But that the Pharisees were

quod tales extiterint Pharisaei, non so, cannot be wondered at. But if we
est mirabile; si autem nos digni who are counted worthy to be the
reputati fieri templa Dei, fiamus temples of God suddenly become
repente sepulchra solum foetorem graves full only of corruption, this is
continentia, hoc est extremae indeed the lowest wretchedness.
miseriae.
Cyrillus: Ait autem hic apostata CYRIL; Now here the apostate Julian
Iulianus, vitanda esse sepulchra, says, that we must avoid graves
quae Christus ipse ait esse which Christ says are unclean; but he
immunda; sed ignoravit vim knew not the force of our Savior’s
verborum salvatoris; non enim iussit words, for He did not command us to
a monumentis discedere, sed eis depart from the graves, but likened to
comparavit Pharisaeorum fictitium them the hypocritical people of the
populum. Pharisees.
Lectio 12
45 ἀποκριθεὶς δέ τις τῶν 45. Then answered one of

νομικῶν λέγει αὐτῷ, the Lawyers, and said to
him, Master, thus saying
διδάσκαλε, ταῦτα you reproach us also. 46.
λέγων καὶ ἡμᾶς And he said, Woe to you
ὑβρίζεις. 46 ὁ δὲ εἶπεν, also, you Lawyers! for you
καὶ ὑμῖν τοῖς νομικοῖς lade men with burdens
grievous to be borne, and
οὐαί, ὅτι φορτίζετε τοὺς
you yourselves touch not
ἀνθρώπους φορτία the burdens with one of
δυσβάστακτα, καὶ αὐτοὶ your fingers. 47. Woe to
ἑνὶ τῶν δακτύλων ὑμῶν you! for you build the
οὐ προσψαύετε τοῖς sepulchers of the prophets,
and your fathers killed
φορτίοις. 47 οὐαὶ ὑμῖν, them. 48. Truly you bear
ὅτι οἰκοδομεῖτε τὰ witness that you allow the
deeds of your fathers: for
μνημεῖα τῶν προφητῶν, they indeed killed them,
οἱ δὲ πατέρες ὑμῶν and you build their
ἀπέκτειναν αὐτούς. 48 sepulchers. 49. Therefore
ἄρα μάρτυρές ἐστε καὶ also said the wisdom of
God, I will send them
συνευδοκεῖτε τοῖς
prophets and apostles, and
ἔργοις τῶν πατέρων some of them they shall
ὑμῶν, ὅτι αὐτοὶ μὲν slay and persecute: 50.
ἀπέκτειναν αὐτοὺς That the blood of all the
ὑμεῖς δὲ οἰκοδομεῖτε. 49 prophets, which was shed
from the foundation of the
διὰ τοῦτο καὶ ἡ σοφία world, may be required of
τοῦ θεοῦ εἶπεν, this generation; 51. From
ἀποστελῶ εἰς αὐτοὺς the blood of Abel to the
προφήτας καὶ blood of Zacharias, which
perished between the altar
ἀποστόλους, καὶ ἐξ
and the temple: verily I say
αὐτῶν ἀποκτενοῦσιν to you, It shall be required
καὶ διώξουσιν, 50 ἵνα of this generation. 52. Woe
ἐκζητηθῇ τὸ αἷμα to you, Lawyers! for you
πάντων τῶν προφητῶν have taken away the key of
knowledge: you enter not in
τὸ ἐκκεχυμένον ἀπὸ yourselves, and them that
καταβολῆς κόσμου ἀπὸ were entering in you
τῆς γενεᾶς ταύτης, 51 hindered. 53. And as he
ἀπὸ αἵματος ἅβελ ἕως said these things to them,
the Scribes and Pharisees
αἵματος ζαχαρίου τοῦ
began to urge him
ἀπολομένου μεταξὺ τοῦ vehemently, and to provoke
θυσιαστηρίου καὶ τοῦ him to speak of many
οἴκου: ναί, λέγω ὑμῖν, things: 54. Laying wait for
ἐκζητηθήσεται ἀπὸ τῆς him, and seeking to catch
something out of his
γενεᾶς ταύτης. 52 οὐαὶ mouth, that they might
ὑμῖν τοῖς νομικοῖς, ὅτι accuse him.
ἤρατε τὴν κλεῖδα τῆς
γνώσεως: αὐτοὶ οὐκ
εἰσήλθατε καὶ τοὺς
εἰσερχομένους
ἐκωλύσατε. 53 κἀκεῖθεν
ἐξελθόντος αὐτοῦ
ἤρξαντο οἱ γραμματεῖς
καὶ οἱ φαρισαῖοι δεινῶς
ἐνέχειν καὶ
ἀποστοματίζειν αὐτὸν
περὶ πλειόνων, 54
ἐνεδρεύοντες αὐτὸν
θηρεῦσαί τι ἐκ τοῦ
στόματος αὐτοῦ.
Cyrillus: Redargutio quae CYRIL; A reproof which exalts the

mansuetos transfert in melius, meek is generally hateful to the proud
superbis hominibus communiter man. When therefore our Savior was
intolerabilis esse solet; unde cum blaming the Pharisees for
salvator reprehenderet Pharisaeos transgressing from the right path, the
tamquam deviantes a recto calle, body of Lawyers were struck with
percellebatur ex hoc legisperitorum consternation. Hence it is said, Then
caterva; unde dicitur respondens answered one of the lawyers, and said
autem quidam ex legisperitis, ait illi: to him, Master, thus saying you
magister, haec dicens, etiam nobis reproach us also.
contumeliam facis.
Beda: Quam misera conscientia, BEDE; In what a grievous state is that

quae audito Dei verbo, sibi conscience, which hearing the word of
contumeliam fieri putat: et God thinks it a reproach against itself,
commemorata poena perfidorum, se and in the account of the punishment
semper intelligit esse damnandam. of the wicked perceives its own
condemnation.
Theophylactus: Erant autem alii THEOPHYL. Now the Lawyers were

legisperiti a Pharisaeis: nam different from the Pharisees. For the
Pharisaei divisi ab aliis, quasi Pharisees being separated from the
religiosi videbantur; legis autem rest had the appearance of a religious
periti Scribae erant, doctoresque sect; but those skilled in the Law were
quaestiones legis solventes. the Scribes and Doctors who solved
legal questions.
Cyrillus: Christus autem legisperitis CYRIL; But Christ brings a severe

invectivam ingerit, et deprimit vanum charge against the Lawyers, and
eorum supercilium; unde sequitur at subdues their foolish pride, as it
ille ait: et vobis legisperitis vae: quia follows, And he said, Woe to you also,
homines oneratis oneribus quae you Lawyers, for you lade men, &c. He
portare non possunt, et ipsi uno brings forward an obvious example for
digito non tangitis sarcinas. Exemplo their direction. The Law was
patenti utitur ad eos dirigendum. burdensome to the Jews as the
Erat lex onerosa Iudaeis, ut fatentur disciples of Christ confess, but these
Christi discipuli; ipsi vero fasces Lawyers binding together legal
importabiles legis colligantes, et burdens which could not be borne,
subditis superponentes, ipsi placed them upon those under them,
nullatenus operari curabant. taking care themselves to have no toil
whatever.
Theophylactus: Quoties etiam THEOPHYL. As often also as the

doctor facit quae docet, alleviat teacher does what he teaches, he
fascem, tradens ad exemplum lightens the load, offering himself for
seipsum: quando vero nil agit eorum an example. But when he does none
quae docet, tunc graves fasces of the things which he teaches others,
videntur eis qui doctrinam the loads appear heavy to those who
suscipiunt, utpote qui nec a doctore learn his teaching, as being what even
possunt portari. their teacher is not able to bear.
Beda: Recte autem audiunt quod BEDE; Now they are rightly told that
sarcinas legis uno digito non they would not touch the burdens of
tangerent; hoc est, nec in minimis the Law even with one of their fingers,
quidem eam perficerent, quam se that is, they fulfill not in the slightest
contra morem patrum sine fide et point that law which they pretend to
gratia Christi servare, et servanda keep and transmit to the keeping of
tradere praesumebant. others, contrary to the practice of their
fathers, without faith and the grace of
Christ.
Gregorius: Tales quoque modo GREG NYSS. So also are there now
plures sunt iudices severi many severe judges of sinners, yet
peccantium, et debiles agonistae; weak combatants; burdensome
intolerabiles legislatores, et debiles imposers of laws, yet weak bearers of
portatores; neque appropinquare burdens; who wish neither to approach
volentes, nec palpare vitae nor to touch strictness of life, though
honestatem, quam irremediabiliter they sternly exact it from their
exigunt a subiectis. subjects.
Cyrillus: Postquam igitur reprobavit CYRIL; Having then condemned the

onerosam legisperitorum officinam, burdensome dealing of the Lawyer, He
inducit communem invectivam in brings a general charge against all the
cunctos principes Iudaeorum, dicens chief men of the Jews, saying, Woe to
vae vobis qui aedificatis monumenta you who build the tombs of the
prophetarum, et patres vestri prophets, and your fathers killed them.
occiderunt illos.
Ambrosius: Bonus est hic locus AMBROSE; This is a good answer to

adversus superstitionem the foolish superstition of the Jews,
vanissimam Iudaeorum: quia who in building the tombs of the
aedificando sepulchra prophetarum, prophets condemned the deeds of
patrum suorum facta damnabant; their fathers, but by rivaling their
aemulando autem paterna scelera, fathers’ wickedness, throw back the
in seipsos sententiam retorquebant: sentence upon themselves. For not
non enim aedificatio, sed aemulatio the building but the imitation of their
loco criminis aestimatur; unde subdit deeds is looked upon as a crime.
profecto testificamini quod Therefore He adds, Truly you bear
consentitis operibus patrum witness that you allow, &c.
vestrorum: quoniam quidem ipsi eos
occiderunt, vos autem aedificatis
eorum sepulchra.
Beda: Simulabant quidem se, ob BEDE; They pretended indeed, in

favorem vulgi captandum, patrum order to win in the favor of the
suorum horrere perfidiam, memorias multitude, that they were shocked at
prophetarum qui ab eis occisi sunt, the unbelief of their fathers, since by
magnifice honorando; sed ipso ore splendidly honoring the memories of
testificantur quantum paternae the prophets who were slain by them
nequitiae consentiant, iniuriis they condemned their deeds. But in
agendo dominum a prophetis their very actions they testify how
praenuntiatum; unde subditur much they coincide with their fathers’
propterea et sapientia Dei dixit: wickedness, by treating with insult that
mittam ad illos prophetas et Lord whom the prophets foretold.
apostolos, et ex illis occident et Hence it is added, Therefore also said
persequentur. the wisdom of God, I will send them
prophets and apostles, and some of
them they shall slay and persecute.
Ambrosius: Dei sapientia Christus AMBROSE; The wisdom of God is

est. Denique in Matthaeo habes: Christ. The words indeed in Matthew
ecce ego mitto ad vos prophetas et are, Behold I send to you prophets and
sapientes. wise men.
Beda: Si autem eadem sapientia Dei BEDE; But if the same Wisdom of God
prophetas apostolosque misit, sent prophets and Apostles, let
cessent haeretici Christo ex virgine heretics cease to assign to Christ a
principium dare; omittant alium legis beginning from the Virgin; let them no
et prophetarum, alium novi longer declare one God of the Law
testamenti Deum praedicare; and Prophets, another of the New
quamvis saepe etiam apostolica Testament. For although the Apostolic
Scriptura prophetas non eos solum Scripture often calls by the name of
qui futuram Christi incarnationem, prophets not only those who foretell
sed eos qui futura caelestis regni the coming Incarnation of Christ, but
gaudia praedicunt appellet. Sed those also who foretell the future joys
nequaquam hos crediderim apostolis of the kingdom of heaven, yet I should
in catalogi ordine praeferendos. never suppose that these were to be
placed before the Apostles in the order
of enumeration.
AthanasiusSive autem occidant, ATHAN. Now if they kill, the death of

mors occisorum altius contra eos the slain will cry out the louder against
clamabit; sive persequantur, them; if they pursue, they send forth
memorialia suae iniquitatis emittunt. memorials of their iniquity, for flight
Fuga enim persecutionem passorum makes the pursuit of the sufferers to
in magnum redundat persequentium redound to the great disgrace of the
crimen: nemo enim pium et pursuers. For no one flees from the
mansuetum fugit, sed potius merciful and gentle, but rather from the
austerum et moribus imbutum cruel and evil-minded man. And
iniquis; et ideo sequitur ut inquiratur therefore it follows, That the blood of
sanguis omnium prophetarum, qui all the prophets who have been slain
effusus est a constitutione mundi a from the foundation of the world may
generatione ista. be required of this generation.
Beda: Quaeritur quomodo sanguis BEDE; It is asked, How comes it that

omnium prophetarum atque the blood of all the prophets and just
iustorum ab una Iudaeorum men is required of the single
generatione requiratur, cum multi generation of the Jews; whereas many
sanctorum, sive ante incarnationem, of the saints, both before the
sive post, ab aliis nationibus sint Incarnation and after, have been slain
interempti. Sed moris est by other nations? But it is the manner
Scripturarum duas saepe of the Scriptures frequently to reckon
generationes hominum, bonorum two generations of men, one of the
malorumque computare. good, and the other of the evil.
Cyrillus: Etsi ergo dicat CYRIL; Although then He says

demonstrative a generatione ista, pointedly of this generation, He
non exprimit solum tunc astantes et expresses not merely those who were
audientes, sed quemlibet then standing by Him and listening, but
homicidam: astruitur enim simili every manslayer. For like is attributed
simile. to like.
Chrysostomus in Matthaeum: CHRYS. But if He means that the

Ceterum si dicat, Iudaeos graviora Jews are about to suffer worse things,
passuros; hoc non immerito fit, eo this will not be undeserved, for they
quod et peiora omnibus ausi sunt, et have dared to do worse than all. And
nullo praeteritorum castigati fuerunt; they have been corrected by none of
sed cum vidissent alios peccasse et their past calamities, but when they
punitos fuisse, non fuerunt meliores saw others sin, and punished, they
effecti, sed similia commiserunt; non were not made better, but did likewise;
autem ita quod pro commissis yet it will not be that one shall suffer
aliorum alii luant poenam. punishment for the sins of others.
Theophylactus: Ostendit autem THEOPHYL. But our Lord shows that

dominus Iudaeos esse heredes the Jews have inherited the malice of
malitiae Cain, ex eo quod subdit a Cain, since he adds, From the blood of
sanguine Abel usque ad sanguinem Abel, to the blood of Zacharias, &c.
Zachariae, qui periit inter altare et Abel, inasmuch as he was slain by
aedem. Abel siquidem a Cain Cain; but Zacharias, whom they slew
occisus est; Zachariam autem, quem between the temple and the altar,
occiderunt inter altare et aedem, some say was the Zacharias of old
quidam dicunt esse antiquum time, the son of Jehoiadah the Priest.
Zachariam filium Ioiadae sacerdotis.
Beda: Quare igitur a sanguine Abel, BEDE; Why He begins from the blood
qui primus martyrium passus est, of Abel, who was the first martyr, we
mirum non est; sed quare usque ad need not wonder; but why, to the
sanguinem Zachariae, quaerendum blood, of Zacharias, is a question,
est, cum et multi post eum usque ad since many were slain after him even
nativitatem Christi, et ipso mox nato up to our Lord’s birth, and soon after
innocentes perempti sint; nisi forte, His birth the Innocents, unless
quia Abel pastor ovium, Zacharias perhaps it was because Abel was a
sacerdos fuit, et hic in campo, ille in shepherd, Zacharias a Priest. And the
atrio templi necatus est, utriusque one was killed in the field, the other in
gradus martyres, et laici scilicet, et the court of the temple, martyrs of
altaris officio mancipati, sub eorum each class, that is, under their names
intimantur vocabulo. are shadowed both laymen, and those
engaged in the office of the altar.
Gregorius Nyssenus: Quidam GREG NYSS. But some say that

autem dicunt, quod Zacharias pater Zacharias, the father of John, by the
Ioannis spiritu prophetiae coniciens spirit of prophecy forecasting the
mysterium virginitatis intactae Dei mystery of the immaculate virginity of
genitricis, nequaquam sequestravit the mother of God, in no wise
illam a loco templi virginibus separated her from the part of the
deputato, volens ostendere quod in temple set apart for virgins, wishing to
potestate conditoris omnium erat show that it was in the power of the
novum ortum ostendere, qui enixae Creator of all things to manifest a new
vigorem caelibatus non auferret. birth, while he did not deprive the
Erat autem hic locus medius inter mother of the glory of her virginity.
altare et aedem, in qua erat altare Now this part was between the altar
aeneum situm, ubi propter hoc eum and the temple, in which was placed
occiderunt. Aiunt etiam, quod, cum the brazen altar, where for this reason
audirent regem mundi venturum, they slew him. It is said also, that
dispensative metu subiectionis when they heard the King of the world
aggrediuntur eum qui attestabatur was about to come, form fear of
ortum ipsius, mactantes sacerdotem subjection they designedly attacked
in templo. him who bore witness to His coming,
and slew the priest in the temple.
Graecus: Alii autem aliam causam GREEK EX. But others give another
dicunt esse interitus Zachariae: cum reason for the destruction of
enim occiderentur infantes, magnus Zacharias. For at the murder of the
Ioannes cum coaetaneis suis children the blessed John was to be
occidendus erat; sed Elisabeth slain with the rest of the same age, but
eripiens filium de medio caedis, petiit Elizabeth, snatching up her son from
eremum: unde cum satellites the midst of the slaughter, sought the
Herodis Elisabeth et puerum non desert. And so when Herod’s soldiers
invenirent, convertunt iram in could not find Elisabeth and the child,
Zachariam, occidentes ipsum they turn their wrath against
ministrantem in templo. Sequitur vae Zacharias, killing him as he was
vobis legisperitis, qui tulistis clavem ministering in the temple.
It follows,
scientiae. Woe to you, lawyers, for you have
taken away the key of knowledge.
Basilius: Haec vox vae, quae BASIL; This word woe, which is
intolerabilibus profertur doloribus, eis uttered with pain intolerable, is suited
convenit qui paulo post detrudendi to those who were shortly after to be
erunt in grave supplicium. cast out into grievous punishment
Cyrillus: Clavem autem scientiae CYRIL; Now we say, the law itself is
ipsam dicimus esse legem: erat the key of knowledge. For it was both
enim lex umbra et figura iustitiae a shadow and a figure of the
Christi. Decebat ergo legisperitos righteousness of Christ, therefore it
quasi indagantes legem Moysi et became the Lawyers, as instructors of
dicta prophetarum, reserare the Law of Moses and the words of the
quodammodo populo Iudaeorum Prophets, to reveal in a certain
ianuas notitiae Christi. Hoc autem measure to the Jewish people the
non fecerunt; sed e contra knowledge of Christ This they did not,
derogabant divinis miraculis, et but on the contrary detracted from the
contra eius dogmata clamabant: divine miracles, and spoke against His
quid eum auditis? Sic igitur tulerunt, teaching, Why hear you him? So then
idest abstulerunt, clavem scientiae; they took away the key of knowledge.
unde sequitur ipsi non introistis, et Hence it follows, You entered not in
eos qui introibant prohibuistis. Sed yourselves, and them that were
et fides est clavis scientiae: fit enim entered in you hindered. But faith also
per fidem veritatis cognitio, is the key of knowledge. For by faith
secundum illud: nisi credideritis, non comes also the knowledge of truth
intelligetis. Sustulerunt igitur according to that of Isaiah, Unless you
legisperiti clavem scientiae, non have believed, you will not understand.
permittentes homines credere in The Lawyers then have taken away
Christum. the key of knowledge, not permitting
men to believe in Christ.
Augustinus de quaest. Evang: Sed AUG. But the key of knowledge is also
et clavis scientiae est humilitas the humility of Christ, which they would
Christi, quam nec ipsi intelligere, nec neither themselves understand, nor let
ab aliis intelligi volebant. be understood by others.
Ambrosius: Arguuntur etiam adhuc AMBROSE; Those also are even now
sub nomine Iudaeorum, et futuro condemned under the name of Jews,
supplicio statuuntur obnoxii: quia and made subject to future
cum doctrinam sibi divinae punishment, who, while usurping to
cognitionis usurpent, et alios themselves the teaching of divine
impediant, nec ipsi quod profitentur knowledge, both hinder others, and do
agnoscunt. not themselves acknowledge that
which they profess.
Augustinus de Cons. Evang: Haec AUG. Now all these things Matthew
autem omnia Matthaeus narrat esse records to have been said after our
dicta postquam dominus in Lord had come into Jerusalem. But
Ierusalem venerat. Lucas autem hic Luke relates them here, when our Lord
narrat, cum adhuc dominus iter was yet on His journey to Jerusalem.
ageret in Ierusalem: unde mihi From which they appear to me to be
similes videntur esse sermones, similar discourses, of which Matthew
quorum ille alterum, iste alterum has given one, Luke the other.
narravit.
Beda: Quam autem vera perfidiae, BEDE; But how true were the charges
simulationis et impietatis suae of unbelief, hypocrisy, and impiety,
crimina audierint Pharisaei et brought against the Pharisees and
legisperiti, ipsi testantur, qui non Lawyers they themselves testify,
resipiscere, sed doctorem veritatis striving not to repent, but to entrap the
insidiis moliuntur aggredi; sequitur Teacher of truth; for it follows, And as
enim cum autem hoc ad illos diceret, he said these things to them, the
coeperunt Pharisaei et legisperiti Pharisees and Lawyers began to urge
graviter insistere. him vehemently.
Cyrillus: Sumitur autem insistere CYRIL; Now this urging is taken to

pro instare, vel invidere, vel saevire. mean pressing upon Him, or
Coeperunt autem interrumpere threatening Him, or waxing furious
sermonem eius in pluribus; unde against Him. But they began to
sequitur et os eius opprimere de interrupt His words in many ways, as it
multis. follows, And to force him to speak of
many things.
Theophylactus: Cum enim plures THEOPHYL. For when several are

interrogant unum de diversis questioning a man on different
materiis, cum nequeat simul subjects, since he can not reply to all
omnibus respondere, videtur at once, foolish people think he is
insipientibus quod dubitet. Hoc igitur doubting. This also was part of their
ingeniabantur et illi nefarii contra wicked design against Him; but they
ipsum; sed et aliter quaerebant os sought also in another way to control
eius opprimere; scilicet ut His power of speech, namely, by
provocarent eum ad aliquid provoking Him to say something by
dicendum, unde posset damnari; which He might be condemned;
unde sequitur insidiantes ei, et whence it follows, Laying in wait for
quaerentes aliquid capere de ore him, and seeking to catch something
eius, ut accusarent eum. Quod out of his mouth, that they might
primo dixerat opprimere, nunc dicit accuse him. Having first spoken of
capere, vel rapere, aliquid ex ore “forcing,” Luke now says to catch or
eius. Interrogabant eum nunc seize something from His mouth; at
quidem de lege, ut arguant eum one time indeed they asked Him
quasi blasphemum obloquentem de concerning the Law, that they might
Moyse; nunc vero de Caesare, ut convict as a blasphemer Him who
accusent eum tamquam insidiosum accused Moses; but at another time
et hostem maiestatis Caesareae concerning Caesar, that they might
accuse Him as a traitor and rebel
against the majesty of Caesar.
Caput 12 CHAPTER XII
Lectio 1
1 ἐν οἷς 1. In the mean time, when

ἐπισυναχθεισῶν τῶν there were gathered together
an innumerable multitude of
μυριάδων τοῦ ὄχλου, people, insomuch that they
ὥστε καταπατεῖν bode one upon another, he
ἀλλήλους, ἤρξατο began to say to his disciples
λέγειν πρὸς τοὺς first of all, Beware you of the
leaven of the Pharisees, which
μαθητὰς αὐτοῦ
is hypocrisy. 2. For there is
πρῶτον, προσέχετε nothing covered, that shall not
ἑαυτοῖς ἀπὸ τῆς be revealed; neither hid, that
ζύμης, ἥτις ἐστὶν shall not be known. 3.
ὑπόκρισις, τῶν Therefore whatsoever you
have spoken in darkness shall
φαρισαίων. 2 οὐδὲν be heard in the light; and that
δὲ συγκεκαλυμμένον which you have spoken in the
ἐστὶν ὃ οὐκ ear in closets shall be
ἀποκαλυφθήσεται, proclaimed upon the
housetops.
καὶ κρυπτὸν ὃ οὐ
γνωσθήσεται. 3 ἀνθ'
ὧν ὅσα ἐν τῇ σκοτίᾳ
εἴπατε ἐν τῷ φωτὶ
ἀκουσθήσεται, καὶ ὃ
πρὸς τὸ οὖς
ἐλαλήσατε ἐν τοῖς
ταμείοις
κηρυχθήσεται ἐπὶ
τῶν δωμάτων.
Theophylactus: Pharisaei THEOPHYL. The Pharisees sought
quidem conabantur Iesum capere indeed to catch Jesus in His talk, that
in sermone, ut populos ab eo they might lead away the people from
abducerent; hoc autem in Him. But this design of theirs is reversed.
contrarium vertitur: magis enim For the people came all the more to Him
adibant populi per millenarios gathered together by thousands, and so
congregati, adeo cupientes desirous to attach themselves to Christ,
haerere Christo ut se invicem that they pressed one upon another. So
comprimerent: tam validum quid mighty a thing is truth, so feeble every
est veritas, et dolus imbecillis where deceit. Whence it is said, And
ubique; unde dicitur multis autem when there were gathered together a
turbis circumstantibus, ita ut se great multitude, insomuch that they bode
invicem conculcarent, coepit upon one another, he began to say to his
dicere ad discipulos suos: disciples, Beware you of the leaven of tile
attendite a fermento Pharisees, which is hypocrisy.
Pharisaeorum, quod est
hypocrisis.
Gregorius: Quia enim CYRIL; For they were false accusers;

cavillatores erant, ob hoc therefore Christ warned His disciples
Christus ab eis sibi cavere against them.
admonebat discipulos.
Gregorius Nazianzenus: Est GREG NAZ. When leaven is praised it is

autem, quando fermentum as composing the bread of life, but when
laudatur, tamquam efficiens blamed it signifies a lasting and bitter
panem vitalem; est autem maliciousness.
quando vituperatur, significans
vetustam et acidam malitiam.
Theophylactus: Vocat igitur THEOPHYL. He calls their hypocrisy

fermentum hypocrisim tamquam leaven, as perverting and corrupting the
alterantem et corrumpentem intentions of the men in whom it has
intentiones hominum, quibus se sprung up. For nothing so changes the
ingesserit: nihil enim sic alterat characters of men as hypocrisy.
mores ut hypocrisis.
Beda: Nam sicut modicum BEDE; For as a little leaven leavens a

fermentum totam farinae massam whole lump of meal, so hypocrisy will rob
corrumpit, sic simulatio animum the mind of all the purity and integrity of
tota virtutum sinceritate et its virtues.
veritate fraudabit.
Ambrosius: Pulcherrimum AMBROSE; Our Lord has introduced a

autem locum tenendae most forcible argument for preserving
simplicitatis et aemulandae fidei simplicity, and being zealous for the faith,
salvator intexuit, ne Iudaicae that we should not after the manner of
more perfidiae, alia promamus in faithless Jews put one thing in practice,
affectu, alia voce simulemus; cum while in words we pretend another,
ultimo tempore occulta namely, that at the last day the hidden
cogitationum accusantium aut thoughts accusing or else excusing one
etiam defendentium secretum another, shall be seen to reveal the
nostrae mentis aperitura secrets of our mind. Whence it is added,
videantur; unde subditur nihil There is nothing hid which shall not be
autem opertum est quod non revealed.
reveletur, neque absconditum
quod non sciatur.
Origenes: Aut ergo de illo ORIGEN; He either then says this

tempore hoc dicit quando concerning that time when God shall
iudicabit Deus occulta hominum; judge the secrets of men, or He says it
aut id dicit, quia quantumcumque because however much a man may
conetur aliquis occultare bona endeavor to hide the good deeds of
aliorum infamiis, bonum another by discredit, good of its own
naturaliter latere non potest. nature cannot be concealed.
Chrysostomus in Matth: Quasi CHRYS. As if He says to His disciples,

dicat discipulis: quamvis nunc Although now some call you deceivers
quidam vocent vos seductores et and wizards, time shall reveal all things
magos, deteget omnia tempus, et and convict them of calumny, while it
arguet eorum calumniam, et makes known your virtue. Therefore
vestram declarabit virtutem: unde whatsoever things I have spoken to you in
quaecumque vobis in parvo the small corner of Palestine, these boldly
angulo Palaestinae locutus sum, and with open brow, casting away all fear,
haec audacter et fronte detecta et proclaim to the whole world. And
qualibet sublata formidine toti orbi therefore He adds, Whatsoever you have
praedicate; et ideo subdit spoken in darkness shall be heard in light.
quoniam quae in tenebris dixistis,
in lumine dicentur; et quod in
aure locuti estis et in cubiculis,
praedicabitur in tectis.
Beda: Vel hoc dicit, quia quae BEDE; Or He says this, because all the
inter tenebras quondam things which the Apostles of old spoke
pressurarum carcerumque and suffered amid the darkness of
umbras locuti vel passi sunt oppression and the gloom of the prison,
apostoli, nunc clarificata per are now that the Church is made known
orbem Ecclesia, lectis eorum through the world and their acts are read,
actibus publice praedicantur. publicly proclaimed. The words, shall be
Sane quod dicit praedicabitur in proclaimed on the housetops, are spoken
tectis, iuxta morem provinciae according to the manner of the country of
Palaestinae loquitur, ubi solent in Palestine, where they are accustomed to
tectis residere: non enim tecta live on the housetops. For their roofs
nostro more culminibus were not after our way raised to a point,
sublimata, sed plano schemate but flat shaped, and level at the top.
faciunt aequalia. Ergo dicit Therefore He says, proclaimed on the
praedicabitur in tectis: idest housetops; that is, spoken openly in the
cunctis audientibus palam hearing of all men.
dicetur.
Theophylactus: Vel hoc THEOPHYL. Or this is addressed to the

proponitur Pharisaeis, quasi Pharisees; as if He said, O Pharisees,
dicat: o Pharisaei, quae in what you have spoken in darkness, that
tenebris dixistis, idest quod in is, all your endeavors to tempt me in the
opacis cordibus vestris tentare secrets of your hearts, shall be heard in
me conamini, in lumine dicentur: the light, for I am the light, and in My light
ego enim sum lux, et in me luce shall be known whatsoever your darkness
notum fiet quicquid vestra devises. And what you have spoken in
machinatur caligo; et quod in the ear and in closets, that is, whatsoever
aure locuti estis et in cubiculis, in whispers you have poured into one
idest quicquid mutuis susurris another’s ears, shall be proclaimed on the
vestris auribus instillastis, housetops, that is, was as audible to me
praedicabitur in tectis; idest, ita as if it had been cried aloud on the
mihi fuit audibile ac si in tectis housetops. Herein also you may
praedicatum fuisset. Hic etiam understand that the light is the Gospel,
intelligere potes quod lux sit but the housetop the lofty souls of the
Evangelium, tecta vero altae Apostles. But whatever things the
apostolorum animae. Quotquot Pharisees plotted together, were
vero consiliati sunt Pharisaei, afterwards divulged and heard in the light
divulgata sunt postmodum, et of the Gospel, the great Herald, the Holy
audita in Evangelii luce, flante Spirit, presiding over the souls of the
magno praecone spiritu sancto Apostles.
super apostolorum animas.
Lectio 2
4 λέγω δὲ ὑμῖν τοῖς 4. And I say to you my

φίλοις μου, μὴ friends, Be not afraid of them
that kill the body, and after
φοβηθῆτε ἀπὸ τῶν that have no more that they
ἀποκτεινόντων τὸ can do. 5. But I will forewarn
σῶμα καὶ μετὰ ταῦτα you whom you shall fear:
μὴ ἐχόντων Fear him, which after he has
killed has power to cast into
περισσότερόν τι
hell, yes, I say to you, Fear
ποιῆσαι. 5 ὑποδείξω him. 6. Are not five sparrows
δὲ ὑμῖν τίνα sold for two farthings, and not
φοβηθῆτε: φοβήθητε one of them is forgotten
τὸν μετὰ τὸ before God? 7. But even the
very hairs of your head are
ἀποκτεῖναι ἔχοντα all numbered. Fear not
ἐξουσίαν ἐμβαλεῖν εἰς therefore: you are of more
value than many sparrows.
τὴν γέενναν: ναί,
λέγω ὑμῖν, τοῦτον
φοβήθητε. 6 οὐχὶ
πέντε στρουθία
πωλοῦνται ἀσσαρίων
δύο; καὶ ἓν ἐξ αὐτῶν
οὐκ ἔστιν
ἐπιλελησμένον
ἐνώπιον τοῦ θεοῦ. 7
ἀλλὰ καὶ αἱ τρίχες τῆς
κεφαλῆς ὑμῶν πᾶσαι
ἠρίθμηνται. μὴ
φοβεῖσθε: πολλῶν
στρουθίων διαφέρετε.
Cyrillus: Quoniam gemina est AMBROSE; Since unbelief springs from

causa perfidiae, quae aut ex inolita two causes, either from a deeply-seated
malitia aut ex accidenti metu malice or a sudden fear; lest any one
nascitur; ne quis metu territus from terror should be compelled to deny
Deum, quem corde cognoscit, the God whom he acknowledges in his
negare cogatur, pulchre addit dico heart, He well adds, And I say to you my
autem vobis amicis meis, ne friends, Be not afraid of them that kill the
terreamini ab his qui occidunt body, &c.
corpus.
Cyrillus: Non quibuscumque enim CYRIL; For it is not absolutely to every

simpliciter hic sermo convenire one that this discourse seems to apply,
videtur, sed his qui Deum ex tota but to those who love God with their
diligunt mente: quibus convenit whole heart to whom it belongs to say,
dicere: quis nos separabit a Who shall separate us from the love of
caritate Christi? Qui autem non Christ? But they who are not such, are
tales sunt, labiles sunt, et ad tottering, and ready to fall down.
prosiliendum parati. Porro Moreover out Lord says, Greater love
dominus dicit: maiorem hac has no man than this, that a man lay
dilectionem nemo habet quam ut down his life for his friends. How then is
animam suam ponat quis pro it not most ungrateful to Christ not to
amicis suis. Quomodo autem non repay Him what we receive?
est inconvenientissimum Christo
non rependere quod ab eo
recepimus?
Ambrosius: Mortem etiam docet AMBROSE; He tells us also, that that

non esse terribilem, quam death is not terrible for which at a far
locupletiore fenore sit immortalitas more costly rate of interest immortality is
redemptura. to be purchased.
Cyrillus: Est ergo advertendum, CYRIL; We must then consider that

quod laboribus parantur coronae crowns and honors are prepared for the
et honores, quibus mortales usque labors of those upon whom men are
ad tempus suam iram extendunt, continually venting forth their indignation,
fitque illis nostrae persecutionis and to them the death of the body is the
finis corporalis interitus; unde end of their persecutions. Whence He
subdit et post hoc non habent adds, And after this have nothing more
amplius quid faciant. that they can do.
Beda: Ergo supervacua furiunt BEDE; Their rage then is but useless
insania qui mortua martyrum raving, who cast the lifeless limbs of
membra feris avibusque martyrs to be torn in pieces by wild
discerpenda proiciunt, cum beasts and birds, seeing that they can in
nequaquam omnipotentiae Dei, no wise prevent the omnipotence of God
quin ea resuscitando vivificet, from quickening and bringing them to life
resistere possint. again.
Chrysostomus in Matthaeum: CHRYS. Observe how our Lord makes

Considera qualiter dominus His disciples superior to all, by exhorting
discipulos omnibus superiores them to despise that very death which is
constituit, ipsam mortem cunctis terrible to all. At the same time also he
terribilem hortans contemnere. brings them proofs of the immortality of
Simul autem et documenta the soul: adding, I will forewarn you
immortalitatis animae ostendit eis, whom you shall fear: fear him, which
cum subdit ostendam autem quem after he has killed has power to cast into
timeatis: timete eum qui postquam hell.
occiderit, habet potestatem mittere
in Gehennam.
Ambrosius: Mors enim naturae AMBROSE; For our natural death is not
finis, non poenae est; et ideo the end of punishment; and therefore He
mortem supplicii corporalis esse concludes that death is the cessation of
defectum, poenam vero animae bodily punishment, but the punishment
esse perpetuam, Deumque solum of the soul is everlasting. And God alone
esse metuendum, cuius potestati is to be feared, to whose power nature
non natura praescribat, sed prescribes not, but is herself subject;
eadem natura subiaceat, adding, Yes, I say to you, Fear him.
concludit: ita dico vobis, hunc
timete.
Theophylactus: Hinc nota, quod THEOPHYL. Here observe, that upon
peccatoribus quidem mors ad sinners death is sent as a punishment,
supplicium fertur, et hic cruciatis since they are here tormented by
ipsis per interitum, et destruction, and afterwards thrust down
consequenter in Gehennam into hell. But if you will sift the words you
detrusis; sed si sermonem will understand something farther. For
discusseris, quiddam aliud He says not, “Who casts into hell,” but
intelliges: non enim dicit: qui mittit has power to cast. For not every one
in Gehennam; sed qui potestatem dying in sin is forthwith thrust down into
habet mittere: non enim hell, but there is sometimes pardon
quicumque cum peccato given for the sake of the offerings and
moriuntur, semper mittuntur in prayers which are made for the dead.
Gehennam. Hoc autem dico
propter oblationes et distributiones
quae fiunt pro defunctis, quae non
parum conducunt etiam his qui in
gravibus peccatis mortui sunt.
Ambrosius: Inspiraverat ergo AMBROSE; Our Lord then had instilled

dominus simplicitatis affectum, the virtue of simplicity, had awakened a
virtutem mentis erexerat; fides courageous spirit. Their faith alone was
sola nutabat: bene eam de rebus wavering, and well did He strengthen it
vilioribus roboravit, subdens nonne by adding with respect to things of less
quinque passeres veneunt value, Are not five sparrows sold for two
dipondio, et unus ex illis non est in farthings? and not one of them is
oblivione coram Deo? Quasi dicat: forgotten before God. As if He said, If
si Deus oblivionem passerum non God forgets not the sparrows, how can
habet, hominum quomodo habere He man?
potest?
Beda: Dipondius genus est BEDE; The dipondius is a coin of the

ponderis levissimi, ex duobus lightest weight, and equal to two asses.
assibus compositi.
Glossa: Quod autem in numeris GLOSS. Now that which in number is

est unum, hoc in ponderibus assis; one is in weight an ass, but that which is
quod duo, hoc dipondius. two is a dipondius.
Ambrosius: Fortasse autem dicat AMBROSE; But perhaps some one will
aliquis: quomodo apostolus dixit: say, How is it that the Apostle says,
nonne de bobus cura est Deo? Does the Lord care for oxen? whereas
Cum bos passere pretiosior sit? an ox is of more value than a sparrow;
Sed aliud est cura, aliud scientia. but to care for is one thing, to have
knowledge another.
Origenes: Ad litteram igitur, ORIGEN; Literally, hereby is signified the

acumen divinae provisionis, quae quickness of the Divine foresight, which
procedit usque ad minima, per hoc reaches even to the least things. But
significatur; mystice autem mystically, the five sparrows justly
quinque passeres spirituales represent the spiritual senses, which
sensus iuste significant, qui have perception of high and heavenly
excelsa et supra homines sentiunt, things: beholding God, hearing the
Deum intuentes, vocem audientes Divine voice, tasting of the bread of life,
divinam, gustantes panem vitae, smelling the perfume of Christ’s
olfacientes odorem unguentorum anointing, handling the Word of Life. And
Christi, palpantes vivum verbum: these being sold for two farthings, that
qui dipondio veneuntes, idest is, being lightly esteemed by those who
vilipensi ab eis qui ea quae sunt count as perishing whatever is of the
spiritus, stultitiam iudicant, non Spirit, are not forgotten before God. But
dantur in oblivione coram Deo. God is said to be forgetful of some
Dicitur autem Deus aliquorum because of their iniquities.
immemor fieri propter eorum
facinora.
Theophylactus: Vel hi quinque THEOPHYL. Or these five senses are

sensus duobus assibus venduntur, sold for two farthings, that is, the New
novo scilicet et veteri testamento: and Old Testament, and are therefore
et ideo non dantur oblivioni a Deo: not forgotten by God. Of those whose
quorum enim sensus traduntur senses are given up to the word of life
verbo vitae, ut sint apti ad that they may be fit for the spiritual food,
spirituale pabulum, horum semper the Lord is ever mindful.
memor est dominus.
Ambrosius: Vel aliter. Passer AMBROSE; Or else; A good sparrow is

bonus est cui volandi natura one which nature has furnished with the
suppeditat: volandi enim nobis power of flying; for nature has given us
gratiam natura dedit, voluptas the grace of flying, pleasure has taken it
abstulit, quae malorum escis away, which loads with meats the soul of
gravat animam, atque in naturam the wicked, and molds it towards the
corporeae molis inclinat. Quinque nature of a fleshly mass. The five senses
igitur corporis sensus si of the body then, if they seek the food of
terrenarum sordium cibum earthly alloy, cannot fly back to the fruits
quaerant, ad superiorum operum of higher actions. A bad sparrow
fructus revolare non possunt. Est therefore is one which has lost its habit
ergo malus passer qui volandi of flying through the fault of earthly
usum terrenae vitio labis groveling; such are those sparrows
aboleverit, quales sunt isti which are sold for two farthings, namely,
passeres, qui dipondio veneunt, at the price of worldly luxury. For the
luxuriae scilicet pretio saecularis: enemy sets up his, as it were, captive
adversarius enim tamquam slaves, at the very lowest price. But the
captiva mancipia vilioris pretio Lord, being the fit judge of His own work,
aestimationis addicit; at dominus has redeemed at a great price us, His
tamquam speciosa servitia, quae noble servants, whom He has made in
ad imaginem sui fecit, idoneos sui His own image.
operis aestimat et magno pretio
nos redemit.
Cyrillus: Est igitur sibi curae CYRIL; It is His care then diligently to
diligenter nosse sanctorum vitam; know the life of the saints. Whence it
unde subditur sed et capilli capitis follows, But the hairs of your heads are
vestri omnes numerati sunt; per all numbered; by which He means, that
quod significat quod omnia quae of all things which relate to them He has
ad eos spectant, diligentissime most accurate knowledge, for the
novit: diligentiam enim curae numbering manifests the minuteness of
adhibitae numeratio manifestat. the care exercised.
Ambrosius: Denique numerum AMBROSE; Lastly, the numbering of the

capillorum non in actu hairs is not to be taken with reference to
computationis, sed in facilitate the act of reckoning, but to the capability
cognitionis accipitur. Bene tantum of knowing. Yet they are well said to be
numerati dicuntur, quia ea quae numbered, because those things which
volumus servare, numeramus. we wish to preserve we number.
Cyrillus: Mystice autem caput CYRIL; Now mystically, indeed, the head
quidem hominis est intellectus, of a man is his understanding, but his
capilli vero cogitationes, quae hairs the thoughts, which are open to the
patent Deo. eye of God.
Theophylactus: Vel caput THEOPHYL. Or, by the head of each of

uniuscuiusque fidelium intelliges the faithful, you must understand a
aptam Christo conversationem; conversation meet for Christ, but by his
crines autem eius, mortificativa hair, the works of bodily mortification
corporis opera, quae numerantur a which are numbered by God, and are
Deo, et digna sunt provisione worthy of the Divine regard.
divina.
Ambrosius: Si igitur tanta Dei est AMBROSE; If then such is the majesty
maiestas ut unus ex passeribus, of God, that a single sparrow or the
aut nostrorum numerus capillorum number of our hair is not beside His
praeter scientiam Dei non sit: knowledge, how unworthy is it to
quam indignum est aestimare suppose that the Lord is either ignorant
quod fidelium corda dominus aut of the hearts of the faithful, or despises
ignoret, aut spernat, qui viliora them so as to account them of less
cognoscat? Unde convenienter value. Hence He proceeds to conclude,
concludit nolite ergo timere: multis Fear not then, you are of more value
passeribus pluris estis vos. than many sparrows.
Beda: Non plures estis legendum BEDE; We must not read, You are more,
est, quod ad comparationem which relates to the comparison of
numeri pertinet; sed pluris estis number, but you are of more value, that
hoc est, apud Deum maioris is, of greater estimation in the sight of
dignitatis. God.
AthanasiusQuaero autem ab ATHAN. Now I ask the Arians, if God, as

Arianis, si quasi dedignaretur if disdaining to make all other things,
Deus alia facere, solum filium fecit, made only His Son, but deputed all
cetera vero filio subrogavit; things to His Son; how is it that He
quomodo provisione utitur usque extends His providence even to such
ad tam modica, capillum et trifling things as our hair, and the
passerem? Quorum enim sparrows? For upon whatever things He
provisione fungitur, horum creator exercises His providence, of these is He
est suo verbo. the Creator by His own word.
Lectio 3
8 λέγω δὲ ὑμῖν, πᾶς ὃς 8. Also I say to you,

ἂν ὁμολογήσῃ ἐν ἐμοὶ Whosoever shall confess me
before men, him shall the
ἔμπροσθεν τῶν Son of man also confess
ἀνθρώπων, καὶ ὁ υἱὸς before the angels of God: 9.
τοῦ ἀνθρώπου But he that denies me before
ὁμολογήσει ἐν αὐτῷ men shall be denied before
the angels of God. 10. And
ἔμπροσθεν τῶν
whosoever shall speak a
ἀγγέλων τοῦ θεοῦ: 9 ὁ word against the Son of
δὲ ἀρνησάμενός με man, it shall be forgiven him:
ἐνώπιον τῶν but to him that blasphemes
ἀνθρώπων against the Holy Ghost it
shall not be forgiven. 11.
ἀπαρνηθήσεται And when they bring you to
ἐνώπιον τῶν ἀγγέλων the synagogues, and to
τοῦ θεοῦ. 10 καὶ πᾶς ὃς magistrates, and powers,
ἐρεῖ λόγον εἰς τὸν υἱὸν take you no thought how or
what thing you shall answer,
τοῦ ἀνθρώπου,
or what you shall say: 12.
ἀφεθήσεται αὐτῷ: τῷ For the Holy Ghost shall
δὲ εἰς τὸ ἅγιον πνεῦμα teach you in the same hour
βλασφημήσαντι οὐκ what you ought to say.
ἀφεθήσεται. 11 ὅταν
δὲ εἰσφέρωσιν ὑμᾶς
ἐπὶ τὰς συναγωγὰς καὶ
τὰς ἀρχὰς καὶ τὰς
ἐξουσίας, μὴ
μεριμνήσητε πῶς ἢ τί
ἀπολογήσησθε ἢ τί
εἴπητε: 12 τὸ γὰρ ἅγιον
πνεῦμα διδάξει ὑμᾶς
ἐν αὐτῇ τῇ ὥρᾳ ἃ δεῖ
εἰπεῖν.
Beda: Supra dictum est, opera BEDE; It was said above, that every
quaelibet et verba abscondita esse hidden work and word is to be revealed,
revelanda: nunc autem concludit but He now declares that this revelation
hanc revelationem non in vili is to take place in the presence of the
quolibet conciliabulo, sed in heavenly city and the eternal Judge and
conspectu supernae civitatis King; saying, But I say to you,
aeternique regis ac iudicis Whosoever shall confess me, &c.
agendam, dicens dico autem vobis:
omnis quicumque confessus fuerit
me coram hominibus, et filius
hominis confitebitur illum coram
Angelis Dei.
Ambrosius: Praeclare etiam fidem AMBROSE; He has also well

acuendo intexuit, et fidei ipsi introduced faith, stimulating us to its
virtutum fundamenta subiecit: nam confession, and to faith itself He has
ut fortitudinis incentivum est fides, placed virtue as a foundation. For as
ita fidei fundamentum est fortitudo. faith is the incentive to fortitude, so is
fortitude the strong support of faith.
Chrysostomus in Matthaeum: CHRYS. The Lord is not then content

Non est ergo dominus contentus with an inward faith, but requires an
intrinseca fide, sed exteriorem outward confession, urging us to
confessionem expostulat, urgens confidence and greater love. And since
nos ad fiduciam, et maiorem this is useful for all, He speaks
affectum. Et quia hoc omnibus utile generally, saying, Whosoever shall
est, communiter loquitur, dicens confess me, &c.
omnis quicumque confessus fuerit
me.
Cyrillus: Ait autem Paulus: si CYRIL; Now Paul says, If you will
confitearis ore tuo dominum Iesum, confess with your mouth the Lord
et credas in corde tuo quod Deus Jesus, and believe in your heart that
eum a mortuis suscitavit, salvus God raised him from the dead, you shall
eris. Totum Christi mysterium in his be saved. The whole mystery of Christ
interpretatur: decet enim prius is conveyed in these words. For we
ortum a Deo patre verbum, idest must first confess that the Word born of
unigenitum ex ipsius substantia, God the Father, that is, the only-
fateri dominum omnium, non begotten Son of His substance, is Lord
tamquam ab extrinseco et furtivum of all, not as one who had gained His
sortitum dominium, sed existentem Lordship from without and by stealth,
revera et naturaliter dominum, sicut but who is in truth by His nature Lord,
et pater. Consequenter oportet as well as the Father. Next we must
fateri quod Deus hunc a mortuis confess that God raised Him from the
suscitavit; ipsum scilicet factum dead, who was Himself truly made man,
hominem, et passum in carne pro and suffered in the flesh for us; for such
nobis: sic enim resurrexit a mortuis. He rose from the dead. Whoever then
Quisquis ergo sic confitebitur will so confess Christ before men,
Christum coram hominibus, namely, as God and the Lord, Christ will
videlicet ut Deum et dominum, confess him before the angels of God at
Christus eum confitebitur coram that time when He shall descend with
Angelis Dei, tunc temporis cum the holy angels in the glory of His
descendet cum sanctis Angelis in Father at the end of the world.
gloria patris sui, in saeculi
consummatione.
Eusebius: Quid autem erit EUSEBIUS. But what will be more

gloriosius quam ipsum unigenitum glorious than to have the only-begotten
Dei verbum attestari pro nobis in Word of God Himself to bear witness in
divino iudicio, ac ipso effectu our behalf at the divine judgment, and
remunerationem testimonii by His own love to draw forth as a
promere indicium in animam eius recompense for confession, a
cui testimonium perhibetur? Non declaration upon that soul to whom He
enim manens extra eum cui bears witness. For not as abiding
testimonium reddetur, sed habitans without him to whom He bears witness,
in eo, et implens eum lumine suo, but as dwelling in him and filling him
testimonium dabit. Cum autem with light, He will give His testimony. But
corroborasset eos spe bona per having confirmed them with good hope
tanta promissa, iterum eos inducit by so great promises, He again rouses
terribilioribus minis, dicens qui them by more alarming threats, saying,
autem negaverit me coram But he that denies me before men, shall
hominibus, denegabitur coram be denied before the Angels of God.
Angelis Dei.
Chrysostomus: Et in damnatione CHRYS. Both in condemnation a

maius supplicium, et in bonis maior greater punishment is announced, and
recompensatio ponitur; quasi dicat: in blessing a greater reward; as if He
tu hic confiteris, aut negas; ego said, Now you confess and deny, but I
autem illic: bonorum enim then, for a far greater recompense of
malorumque retributio cum good and evil awaits them in the world
augmento in futuro saeculo te to come.
praestolatur.
Eusebius: Opportune autem hanc EUSEBIUS. He rightly declares this

comminationem ponit, ne threatening, in order that none should
confessionem ipsius contemnerent refuse to confess Him by reason of the
propter poenam, quae est negari a punishment, which is to be denied by
filio Dei, quod est a sapientia the Son of God, to be disowned by
denegari, et a vita deficere, et Wisdom, to fall away from life, to be
lumine privari, et omnibus destitui deprived of light, and to lose every
bonis; sed et haec cuncta pati blessing; but all these things to suffer
coram patre, qui est in caelis, et before God the Father who is in heaven,
Angelis Dei. and the Angels of God.
Cyrillus: Negantes autem sunt CYRIL; Now they who deny are first
primo quidem qui imminente indeed those who in time of persecution
persecutione fidem postposuerunt: renounce the faith. Besides these, there
abnegant etiam haeresum doctores are heretical teachers also, and their
et discipuli. disciples.
Chrysostomus: Sunt etiam alii CHRYS. There are other modes also of
abnegationis modi, quos Paulus denying which St. Paul describes,
describit dicens: confitentur se saying, They profess that they know
nosse Deum, factis autem negant; God, but in works they deny him. And
et iterum: si quis suorum, et again, If any provide not for his own,
maxime domesticorum, curam non and specially for those of his own
habet, fidem negavit, et infideli est house, he has denied the faith, and is
deterior; item: avaritiam fugite, worse than an infidel. Also, Flee from
quae est idololatria. Postquam ergo covetousness, which is idolatry. Since
tot sunt modi negationis, palam est then there are so many modes of
quod totidem sunt confessionis; denial, it is plain that there are many
quos quicumque servaverit, audiet likewise of confession, which
illam beatissimam vocem, qua whosoever has practiced, shall hear
Christus laudabit omnes qui that most blessed voice with which
confessi fuerint eum. Attende Christ greets all who have confessed
autem verborum cautelam. In Him. But mark the precaution of the
Graeco enim dicit quisquis words. For in the Greek he says,
confitebitur in me, ostendens, quod Whosoever shall confess in Me,
non propriis viribus, sed adiutus showing that not by his own strength,
superna gratia, Christum aliquis but by the aid of grace from above, a
confitebitur. De negante vero non man confesses Christ. But of him who
dixit: in me, sed me; nam destitutus denies, He said not “in Me,” but me. For
gratia denegat; redarguitur tamen, though being destitute of grace he
quia destitutio propter eum qui denies, he is nevertheless condemned,
deseritur fit. because the destitution is owing to him
who is forsaken, or he is forsaken for
his own fault.
Beda: Ne autem ex eo quod ait, BEDE; But lest from what He says, that
eos qui se negaverint esse those who have denied Him are to be
denegandos, una cunctorum, hoc denied, it should be supposed that the
est eorum qui studio, et eorum qui condition of all was alike, that is, both of
infirmitate vel ignorantia negant, those who deny deliberately, and those
conditio putaretur, continuo subiecit who deny from infirmity or ignorance,
et omnis qui dicit verbum in filium He immediately added, And whosoever
hominis, remittetur illi; ei autem qui shall speak a word against the Son of
in spiritum sanctum Man, it shall be forgiven him.
blasphemaverit, non remittetur.
Cyrillus: Sed si hoc vult innuere CYRIL; But if our Savior means to imply,
salvator, quod si quod iniuriosum that if any injurious word is spoken by
verbum dicatur a nobis in hominem us against a common man, we shall
communem, obtinebimus, si obtain pardon if we repent, there is no
poeniteamus, veniam; nulla difficulty in the passage, for since God
difficultas est in sermone; quia cum is by nature merciful, He restores those
naturaliter bonus sit Deus, who are willing to repent. But if the
emendat volentes poenitere. words are referred to Christ how is he
Verum si ad ipsum Christum not to be condemned who speaks a
retorqueatur sermo, qualiter word against Him?
incondemnabilis est qui dicit
verbum in eum?
Ambrosius: Utique filium hominis AMBROSE; Truly by the Son of Man we

Christum intelligimus, qui de spiritu understand Christ, Who by the Holy
sancto generatus ex virgine est, eo Spirit was born of a virgin, seeing that
quod parens eius in terris sola sit His only parent on earth is the Virgin.
virgo. Numquid ergo maior spiritus What then, is the Holy Spirit greater
sanctus Christo, ut in Christum than Christ, that they who sin against
peccantes veniam consequantur, in Christ should obtain pardon, while they
spiritum sanctum delinquentes who offend against the Holy Spirit are
remissionem non mereantur not thought worthy to obtain it? But
adipisci? Sed ubi unitas potestatis where there is unity of power there is no
est, nulla comparationis est question of comparison.
quaestio.
AthanasiusViri quidem antiqui, ATHAN. The ancients indeed, the

studiosus Origenes et mirandus learned Origen and the great
Theognostus, hanc conscribunt Theognostus, describe this to be the
esse spiritus sancti blasphemiam, blasphemy against the Holy Ghost,
quando qui digni reputati sunt dono when they who have been counted
spiritus sancti per Baptismum, worthy of the gift of the Holy Spirit in
regrediuntur ad peccandum: ob Baptism, fall back into sin. For they say
hoc enim aiunt illos nec veniam that for this reason they can not obtain
obtinere, prout Paulus dicit: pardon; as Paul says, It is impossible
impossibile est eos qui facti sunt for those who have been made
participes spiritus sancti, et partakers of the Holy Ghost to renew
prolapsi sunt, revocari rursum ad them again, &c.
But each adds his own
poenitentiam. Addidit autem explanation. For Origen gives this as his
uterque intentionem propriam. Nam reason; God the Father indeed
Origenes causam huius sic penetrates and contains all things, but
explicat: Deus quidem pater omnia the power of the Son extends to rational
percurrit et singula continet; virtus things only; the Holy Spirit is only in
autem filii ad sola rationalia those who partake of Him in the gift of
extenditur; spiritus vero sanctus Baptism. When then catechumens and
solus inest participantibus eum in heathens sin, they sin against the Son
dono Baptismatis. Quando ergo who abides in them, yet they may obtain
cathecumeni peccant, et gentiles, pardon when they become worthy of the
peccant in filium, qui in eis manet; gift of regeneration. But when the
possunt tamen veniam obtinere, baptized commit sin, he says that their
cum digni fiunt dono offense touches the Spirit, after coming
regenerationis: quando vero to whom they have sinned, and
baptizati delinquunt, dicit hoc nefas therefore their condemnation must be
attingere spiritum, ad quem cum irrevocable.
But Theognostus says, that
pervenissent, peccaverunt: et ideo he who has gone beyond both the first
irrevocabilem fore damnationem. and second threshold deserves less
Theognostus vero ait, quod qui punishment, but he who has also
primum et secundum excessit passed the third, shall no more receive
limen, minorem poenam meretur; pardon. By the first and second
sed qui tertium quoque pertransit, threshold, he speaks of the doctrine of
non amplius accipiet veniam. the Father and the Son, but by the third
Primum quidem et secundum limen the partaking of the Holy Spirit.
vocavit doctrinam patris et filii; According to St. John, When the Spirit
tertium vero in participatione of truth is come, he will lead you into all
spiritus sancti, secundum illud: cum truth. Not as though the doctrine of the
venerit spiritus veritatis, docebit Spirit was above that of the Son, but
vos omnem veritatem: non because the Son condescends to those
tamquam doctrina spiritus dogma who are imperfect, but the Spirit is the
filii superet, sed quia filius seal of those who are perfect. If then not
condescendit imperfectis, spiritus because the Spirit is above the Son,
vero signaculum est eorum qui blasphemy against the Spirit is
perficiuntur. Sic igitur, non quia unpardonable; but because remission of
superet spiritus filium, expers est sin is indeed to the imperfect, but no
veniae blasphemia spiritus, sed excuse remains to the perfect, therefore
quia imperfectorum quidem est since the Son is in the Father, He is in
remissio, perfectis vero nulla restat those in whom the Father and the Spirit
excusatio. Sed cum filius sit in are not absent, for the Holy Trinity
patre, est in illis in quibus est pater, cannot be divided. Besides this, if all
nec abest spiritus; indivisibilis est things were made by the Son, and all
enim sancta Trinitas. Ad haec, si things consist in Him, He will Himself be
omnia per filium facta sunt, et truly in all; so that it must needs be, that
omnia in ipso consistunt, erit ipse he who sins against the Son, sins
nimirum in omnibus, ut against the Father also, and against the
necessarium sit peccantem in Holy Spirit. But holy Baptism is given in
filium, in patrem et in spiritum the name of the Father, and the Son,
sanctum peccare. Sacrum autem and the Holy Spirit. And so they that sin
Baptisma in nomine patris et filii et after baptism commit blasphemy
spiritus sancti datur: et sic against the holy Trinity. But if the
peccantes post Baptismum in Pharisees had not received baptism,
sanctam Trinitatem exercent how did He condemn them as if they
blasphemiam. Ceterum si had spoken blasphemy against the Holy
Pharisaei Baptismum non Spirit, of which they were not yet
susceperant, qualiter redarguebat partakers, especially since He did not
eos ac si blasphemassent in accuse them simply of sin, but of
spiritum sanctum, cuius nondum blasphemy? But these differ, for he who
erant facti participes; praesertim sins transgresses the Law, but he who
cum non de peccatis simpliciter, blasphemes offends against the Deity
sed de blasphemia eos Himself. But again, if to those who sin
increpabat? Differunt autem: after baptism there is no remission of
quoniam qui peccat, transgreditur the punishment of their offenses, how
legem; qui vero blasphemat, in does the Apostle pardon the penitent at
ipsam offendit deitatem. Sed aliter. Corinth; but he travails in birth of the
Si eis qui delinquunt post backsliding Galatians until Christ be
Baptisma, non indulgetur vindicta formed again in them.
And why also do
reatuum, qualiter apostolus we oppose Novatus, who does away
poenitenti in Corintho condonat: with repentance after baptism? The
retrogressos vero Galatas parit, Apostle to the Hebrews does not thus
quousque Christus denuo formetur reject the repentance of sinners, but lest
in eis? Cur autem et Novatum they should suppose that as according
arguimus interimentem to the rites of the Law, under the veil of
poenitentiam post Baptismum? repentance there could be many and
Apostolus igitur ad Hebraeos non daily baptisms, he therefore warns them
dissipat poenitentiam peccatorum. indeed to repent, but tells them that
Sed ne putarent secundum ritum there could be only one renewal,
legis, poenitentiae causa multa fore namely, by Baptism. But with such
et quotidiana Baptismata, ob hoc considerations I return to the
poenitere quidem monet; unicam dispensation which is in Christ, who
autem fore insinuat per Baptisma being God was made man; as very God
renovationem. Talia vero raised the dead; as clothed with the
considerans recurro ad flesh, thirsted, labored, suffered. When
dispensationem quae fit in Christo, any then, looking to human things, see
qui Deus existens, homo factus the Lord athirst or in suffering, and
est: tamquam Deus suscitabat speak against the Savior as if against a
mortuos; sicut carne vestitus man, they sin indeed, yet may speedily
sitiebat, laborabat et patiebatur. on repentance receive pardon, alleging
Quando igitur aliqui spectantes as excuse the weakness of His body.
humana, vident dominum sitientem And again when any, beholding the
et patientem, et obloquuntur in works of Deity, doubt concerning the
salvatorem velut in hominem, nature of the body, they also sin
peccant quidem, possunt tamen grievously. But these too if they repent
cito cum poenituerint, accipere may be quickly pardoned, seeing that
veniam, praetendentes pro causa they have an excuse in the greatness of
fragilitatem corporis; quando vero the works. But when they refer the
rursus aspicientes aliqui opera works of God to the Devil, justly do they
deitatis, dubitant de natura undergo the irrevocable sentence,
corporis, ipsi quoque nimium because they have judged God to be
peccant; sed et his poenitentibus the Devil, and the true God to have
cito potest ignosci, eo quod et ipsi nothing more in His works than the evil
excusationem habent ab operum spirits. To this unbelief then the
magnitudine. Quando vero Pharisees had come. For when the
divinitatis opera retorquent ad Savior manifested the works of the
Diabolum, merito irrevocabilem Father, raising the dead, giving sight to
ferunt scientiam, quoniam arbitrati the blind, and such like deeds, they said
sunt Diabolum fore Deum, et that these were the works of Beelzebub.
verum Deum nihil plusquam As well might they say, looking at the
Daemones in operibus putaverunt order of the world and the providence
habere. Ad hanc ergo perfidiam exercised over it, that the world was
Pharisaei pervenerant: salvatore created by Beelzebub. As long then as
enim ostendente patris opera, regarding human things they erred in
mortuos suscitans, caecos knowledge, saying, Is not this the
illuminans, et similia faciens, carpenter’s son, and how knows this
huiusmodi opera dicebant esse man things which he never learnt? He
Beelzebub: aeque enim dicere suffered them as sinning against the
poterant videntes mundi ordinem et Son of man; but when they wax more
erga eum provisionem quod furious, saying that the works of God
mundus a Beelzebub est creatus. are the works of Beelzebub, He no
Quamdiu igitur ad humana longer endured them. For thus also He
spectantes mente claudicabant endured their fathers so long as their
dicentes: nonne hic est carpentarii murmurings were for bread and water;
filius? Et: quomodo litteras quas but when having found a calf, they
non didicit, novit? Sustinebat eos impute to it the divine mercies they had
tamquam in filium hominis received, they were punished. At first
peccantes; sed ubi magis insaniunt indeed multitudes of them were slain,
dicentes opera Dei esse afterwards He said indeed,
Beelzebub, non amplius eos Nevertheless, in the day when I visit I
sustinuit. Sic enim et tamdiu patres will visit their sin upon them. Such then
eorum sustinebat, quamdiu causa is the sentence passed upon the
panis et aquae murmurabant; sed Pharisees, that in the flame prepared for
postquam vitulum conflantes, in the devil they shall be together with him
eum collata sibi divinitus beneficia everlastingly consumed. Not then to
referunt, puniti sunt: primo quidem make comparison between a
non paucis eorum occisis, blasphemy spoken against Himself and
postmodum dixit: ego autem in die the Holy Spirit said He these things, as
ultionis visitabo hoc peccatum if the Spirit were the greater, but each
eorum. Talem ergo et nunc blasphemy being uttered against Him,
Pharisaei audiunt sententiam, ut in He shows the one to be greater, the
flamma Diabolo parata perpetuo other less. For looking at Him as man
corrodantur cum eo. Non igitur they reviled Him, and said that His
faciendo collationem inter works were those of Beelzebub.
blasphemiam dictam in ipsum et
spiritum sanctum, haec dixit,
tamquam maior sit spiritus; sed
utraque blasphemia in ipsum
prolata, hanc minorem, illam
validiorem ostendit: ipsum enim
videntes hominem vituperabant, et
eius opera Beelzebub esse
dicebant.
Ambrosius: Sic igitur videtur AMBROSE; Thus it is thought by some

quibusdam, ut eumdem et filium et that we should believe both the Son and
spiritum sanctum intelligamus, the Holy Spirit to be the same Christ,
salva distinctione personarum, et preserving the distinction of Persons
unitate substantiae: quia unus et with the unity of the substance, since
Deus et homo Christus est spiritus, Christ both God and man is one Spirit,
sicut scriptum est: spiritus ante as it is written, The Spirit before our
faciem vestram Christus dominus. face, Christ the Lord; the same Spirit is
Idem spiritus sanctus, qui et pater holy, for both the Father is holy and the
sanctus, et filius sanctus, et spiritus Son holy, and the Spirit holy. If then
sanctus. Si ergo utrumque Christus Christ is each, what difference is there
est, quae est diversitas nisi ut except we e know that it is not lawful for
sciamus quia divinitatem Christi us to deny the divinity of Christ?
nobis negare non liceat?
Beda: Vel aliter. Qui opera spiritus BEDE; Or else; Whoso said that the
sancti dicit esse Beelzebub, illi non works of the Holy Spirit are those of
dimittetur neque in praesenti Beelzebub, it shall not be forgiven him
saeculo, neque in futuro; non quod either in the present world, or in that
negamus ei, si poenitentiam agere which is to come. Not that we deny that
possit, posse dimitti a Deo; sed if he could come to repentance ho could
quod credamus eum blasphemum, be forgiven by God, hut that we believe
exigentibus meritis, sicut numquam that such a blasphemer as by the
ad remissionem, ita nec ad ipsos necessity of his deserts he would never
dignae poenitentiae fructus esse come to forgiveness, so neither to the
perventurum, secundum illud: fruits themselves of a worthy
excaecavi oculos eorum ne repentance; according to that, He has
convertantur, et sanem illos. blinded their eyes, so that they should
not be converted, and I should heal
them.
Cyrillus: Quod si creatura esset CYRIL; But if the Holy Spirit were a
spiritus sanctus, non autem de creature, and not of the divine
divina substantia patris et filii, substance of the Father and the Son,
qualiter acta in eum contumelia how does an injury committed against
tantam fert poenam quanta Him entail upon it so great a
promulgatur contra blasphemantes punishment as is denounced against
in Deum? those that blaspheme against God?
Beda: Neque tamen quicumque BEDE; Nor however are all they who
spiritum sanctum non esse, aut say that the Spirit is not holy, or is not
Deum non esse, sed patre filioque God, but is inferior to the Father and the
minorem confitentur, hoc Son, involved in the crime of
irremissibilis blasphemiae crimine unpardonable blasphemy, because they
tenentur: quia humana ignorantia are led to do it through human
ducti faciunt, non invidentia ignorance, not a demoniacal hatred, as
diabolica, sicut principes the rulers of tile Jews were.
Iudaeorum.
Augustinus de Verb. Dom: Vel AUG. Or if it were here said, “Who has
aliter. Si hic diceretur: qui spoken any blasphemy whatever
blasphemaverit quamcumque against the Holy Spirit,” we ought then
blasphemiam in spiritum sanctum, to understand thereby “all blasphemy;”
omnem intelligere deberemus; sed but because it was said, who
quia dictum est qui blasphemaverit blasphemes against the Holy Spirit, let it
in spiritum sanctum, ille intelligatur be understood of him that blasphemed
qui non omni modo, sed eo modo not in any way, but in such a manner
blasphemaverit ut ei numquam that it can never be pardoned him. For
possit ignosci: sic enim dictum est: so when it was said, The Lord tempts
Deus neminem tentat, scilicet non no man, that is not spoken of every, but
omni, sed quodam tentationis only of a certain kind of temptation. Now
modo. Quis autem sit iste modus what that kind of blasphemy against the
blasphemandi contra spiritum Holy Spirit is, let us see. The first
sanctum, dicamus. Primum quidem blessing of believers is forgiveness of
credentium beneficium est in spiritu sins in the Holy Spirit. Against this free
sancto remissio peccatorum: gift the impenitent heart speaks.
contra hoc donum gratuitum Impenitence itself therefore is
loquitur cor impoenitens: ipsa ergo blasphemy against the Spirit, which is
impoenitentia est spiritus neither forgiven in this world, nor in that
blasphemia; quae non remittitur which is to come; for repentance gains
neque in hoc saeculo, neque in that forgiveness in this world which is to
futuro: quia poenitentia impetrat avail in the world to come.
remissionem in hoc saeculo quae
valeat in futuro.
Cyrillus: Cum autem tantum CYRIL; But the Lord after having
metum incusserit dominus inspired such great fear, and prepared
discedentibus a recta confessione, men to resist those who depart from a
praecepit de cetero non curare de right confession, commanded them for
responso, eo quod fideliter the rest to take no care what they
dispositis constituit verba congrua should answer, because for those who
spiritus tamquam doctor are faithfully disposed, the Holy Spirit
inhabitans; unde sequitur cum frames fit words, as their teacher, and
autem inducent vos in synagogas, dwelling within them. Whence it follows,
et ad magistratus et potestates, And when they shall bring you into
nolite solliciti esse qualiter aut quid synagogues, take no thought how or
respondeatis, aut quid dicatis. what you shall answer.
Glossa: Dicit autem qualiter, GLOSS. Now he says, how, with

quantum ad modum proferendi; respect to the manner of speaking, what
quid, quantum ad modum with respect to the manner of intention.
inveniendi; respondeatis, How you shall answer to those who ask,
interrogantibus, aut quid dicatis, or what you shall say to those who wish
discere volentibus. to learn.
Beda: Cum enim propter Christum BEDE; For when we are led for Christ’s
ducimur ad iudices, voluntatem sake before judges, we ought to offer
tamen nostram pro Christo only our will for Christ, but in answering,
debemus offerre; ceterum in the Holy Spirit will supply His grace, as
respondendo spiritus sancti gratia it is added, For the Holy Spirit will teach
ministrabitur; unde subditur spiritus you, &c.
enim sanctus docebit vos in ipsa
hora quid oporteat vos dicere.
Chrysostomus in Matthaeum: CHRYS. But elsewhere it is said, Be

Alibi vero dicitur: estote parati ready to answer every one who shall
cunctis ad respondendum, ask you for a reason of the hope that is
quicumque quaesiverint a vobis in you. When indeed a contest or strife
rationem spei quae fovet vos. arises among friends, He bids us take
Quando namque oritur inter amicos thought, but when there are the terrors
agon, praecipit nos meditari; of a court of justice and fear on every
quando vero terribile est side, He gives His own strength so as to
praetorium, et pavor inspire boldness and utterance, but not
circumquaque, dat proprium dismay.
monimentum, ut audendum sit et
loquendum, non autem
obstupescendum.
Theophylactus: Quoniam igitur THEOPHYL. Since then our weakness

duplex est nostra infirmitas, et aut is twofold, and either from fear of
poenae formidine martyrium punishment we shun martyrdom, or
fugimus, aut quia rudes sumus, et because we are ignorant and can not
nescimus reddere rationem fidei, give a reason of our faith, he has
utrumque exclusit: metum quidem excluded both; the fear of punishment in
poenarum in eo quod dixit ne that He said, Fear not them which kill
timeatis occidentes corpus; the body, but the fear of ignorance,
timorem vero inscientiae in hoc when He said, Take no thought how or
quod dixit nolite solliciti esse what you shall answer, &c.
qualiter aut quid respondeatis.
Lectio 4
13 εἶπεν δέ τις ἐκ τοῦ 13. And one of the company

ὄχλου αὐτῷ, said to him, Master, speak to
my brother, that he divide the
διδάσκαλε, εἰπὲ τῷ inheritance with me. 14. And
ἀδελφῷ μου he said to him, Man, who
μερίσασθαι μετ' made me a judge or a divider
ἐμοῦ τὴν over you? 15. And he said to
them, Take heed, and beware
κληρονομίαν. 14 ὁ δὲ
of covetousness: for a man’s
εἶπεν αὐτῷ, life consists not in the
ἄνθρωπε, τίς με abundance of the things which
κατέστησεν κριτὴν ἢ he possesses.
μεριστὴν ἐφ' ὑμᾶς;
15 εἶπεν δὲ πρὸς
αὐτούς, ὁρᾶτε καὶ
φυλάσσεσθε ἀπὸ
πάσης πλεονεξίας,
ὅτι οὐκ ἐν τῷ
περισσεύειν τινὶ ἡ
ζωὴ αὐτοῦ ἐστιν ἐκ
τῶν ὑπαρχόντων
αὐτῷ.
Ambrosius: Totus superior locus AMBROSE; The whole of the former

ad subeundam pro confessione passage is given to prepare us for
domini passionem, aut undergoing suffering for confessing the
contemptu mortis, aut spe Lord, or for contempt of death, or for the
praemii, aut mansuri hope of reward, or for denunciation of the
denuntiatione supplicii, cui punishment that will await him to whom
nunquam venia laxetur, instruitur. pardon will never be granted. And since
Et quoniam avaritia plerumque covetousness is generally wont to try
solet tentare virtutem, etiam virtue, for destroying this also, a precept
huius abolendae rei praeceptum and example is added, as it is said, And
subicitur et exemplum, cum one of the company said to him, Speak to
dicitur ait autem ei quidam de my brother, that he divide the inheritance
turba: magister, dic fratri meo ut with me.
dividat mecum hereditatem.
Theophylactus: Hi duo fratres, THEOPHYL. As these two brothers were

quia de hereditate paterna contending concerning the division of their
dividenda contendebant, paternal inheritance, it follows that one
consequens erat ut alter alterum meant to defraud the other; but our Lord
fraudare intenderet. Dominus teaches us that we ought not to be set on
autem docens nos quod non earthly things, and rebukes him that called
oportet ad terrena flecti, repellit Him to the division of inheritance; as it
vocantem eum ad hereditatis follows, And he said to him, Man, who
divisionem; unde sequitur at ille made me a judge or a divider over you?
dixit ei: homo, quis me constituit
iudicem aut divisorem, scilicet
facultatum, super vos?
Beda: Qui magistro supernae BEDE; He who wills to impose the trouble
pacis gaudia commendanti, of division of lands upon the Master who
terrenae divisionis vult ingerere is commending the joys of heavenly
molestiam, merito homo vocatur, peace, is rightly called man, according to
secundum illud: cum sit inter vos that, whereas there is envying, strife, and
zelus et contentio, nonne divisions among you, are you not men?
homines estis?
Cyrillus: Fuit autem Dei filius CYRIL; Now the Son of God, when He
quando factus est similis nobis, was made like to us, was appointed by
constitutus a Deo patre in regem God the Father to be King and Prince
et principem super Sion montem upon his holy Mount of Sion, to make
sanctum eius, annuntians known the Divine command.
mandatum divinum.
Ambrosius: Bene ergo terrena AMBROSE; Well then does He avoid

declinat qui propter divina earthly things who had descended for the
descenderat, nec iudex dignatur sake of divine things, and deigns not to be
esse litium et arbiter facultatum, a judge of strifes and arbiter of laws,
virorum habens mortuorumque having the judgment of the quick and
iudicium arbitriumque meritorum. dead and the recompensing of works. You
Non ergo quid petas, sed a quo should consider then, not what you seek,
postules, intuendum est; nec but from whom you ask it; and you should
maioribus intento animo putes not eagerly suppose that the greater are
minoribus obstrependum: unde to be disturbed by the less. Therefore is
non immerito refutatur hic frater, this brother deservedly disappointed who
qui dispensatorem caelestium desired to occupy the steward of heavenly
gestiebat corruptibilibus things with corruptible, seeing that
occupare, cum inter fratres between brothers no judge should
patrimonium non iudex medius, intervene, but natural affection should be
sed pietas debeat sequestra the umpire to divide the patrimony,
dividere: quamquam although immortality not riches should be
immortalitatis patrimonium, non the patrimony which men should wait for.
pecuniae, sit hominibus
expectandum.
Beda: Occasione autem huius BEDE; He takes occasion from this

stulti petitoris, adversus avaritiae foolish petitioner to fortify both the
pestem, et turbas et discipulos multitudes and His disciples alike by
praeceptis pariter et exemplis precept and example against the plague
munire satagit; unde sequitur of covetousness. Whence it follows, He
dixitque ad illos: videte, et cavete said to them, Take heed, and beware of
ab omni avaritia. Dicit autem ab all covetousness; and he says, of all,
omni, quia nonnulla simpliciter because some things seem to be honestly
geri videntur, sed internus arbiter done, but the internal judge decides with
qua intentione fiant diiudicat. what intention they are done.
Cyrillus: Vel dicit ab omni CYRIL; Or he says, of all covetousness,

avaritia, scilicet magna et parva. that is, great and little. For covetousness
Est enim inutilis avaritia, dicente is unprofitable, as the Lord says, You shall
domino: domos zelatas build houses of hewn stone, and shall not
aedificabitis, et non habitabitis in dwell in them. And elsewhere, Yes ten
eis; et alibi: decem iugera acres of vineyards shall yield one bath,
vinearum facient lagunculam and the seed of an homer shall yield an
unam, et triginta modii sementis ephah. But also in another way it is
facient modios tres. Sed et unprofitable, as he shows, adding, For a
secundum alium modum est man’s life consists not in the abundance,
inutilis, quem ostendit subdens &c.
quia non in abundantia
cuiusquam vita eius est ex his
quae possidet.
Theophylactus: Hoc dicit THEOPHYL. This our Lord says to rebuke

dominus refellens avarorum the motives of the covetous, who seem to
intentiones, qui videntur heap up riches as if they were going to
coacervare divitias quasi diu live for a long time. But will wealth ever
victuri; sed numquid te opulentia make you long lived? Why then cost you
longaevum efficiet? Quid igitur manifestly undergo evils for the sake of an
manifeste sustines mala, incertae uncertain rest? For it is doubtful whether
causa quietis? Nam dubium est you ought to attain to an old age, for the
an debeas attingere senium, sake of which you are collecting
cuius gratia thesaurizas. treasures.
Lectio 5
16 εἶπεν δὲ παραβολὴν 16. And he spoke a parable

πρὸς αὐτοὺς λέγων, to them, saying, The ground
of a certain rich man brought
ἀνθρώπου τινὸς forth plentifully: 17. And he
πλουσίου εὐφόρησεν ἡ thought within himself,
χώρα. 17 καὶ saying, What shall I do,
διελογίζετο ἐν ἑαυτῷ because I have no room
where to bestow my fruits?
λέγων, τί ποιήσω, ὅτι
18. And he said, This will I
οὐκ ἔχω ποῦ συνάξω do: I will pull down my barns,
τοὺς καρπούς μου; 18 and build greater; and there
καὶ εἶπεν, τοῦτο will I bestow all my fruits and
ποιήσω: καθελῶ μου my goods. 19. And I will say
to my soul, Soul, you have
τὰς ἀποθήκας καὶ much goods laid up for many
μείζονας οἰκοδομήσω, years; take your ease, eat,
καὶ συνάξω ἐκεῖ drink, and be merry. 20. But
πάντα τὸν σῖτον καὶ God said to him, You fool,
this night your soul shall be
τὰ ἀγαθά μου, 19 καὶ
required of you: then whose
ἐρῶ τῇ ψυχῇ μου, shall those things be, which
ψυχή, ἔχεις πολλὰ you have provided? 21. So is
he that lays up treasure for
ἀγαθὰ κείμενα εἰς ἔτη himself, and is not rich
πολλά: ἀναπαύου, toward God.
φάγε, πίε, εὐφραίνου.
20 εἶπεν δὲ αὐτῷ ὁ
θεός, ἄφρων, ταύτῃ τῇ
νυκτὶ τὴν ψυχήν σου
ἀπαιτοῦσιν ἀπὸ σοῦ: ἃ
δὲ ἡτοίμασας, τίνι
ἔσται; 21 οὕτως ὁ
θησαυρίζων ἑαυτῷ καὶ
μὴ εἰς θεὸν πλουτῶν.
Theophylactus: Dicto quod ex THEOPHYL. Having said that the life of

affluentia opum non protendatur man is not extended by abundance of
vita humana, ad huius fidem wealth, he adds a parable to induce
parabolam subdit, dicens dixit belief in this, as it follows, And he spoke
autem similitudinem ad illos, a parable to them, saying, The ground
dicens: hominis cuiusdam divitis of a certain rich man brought forth
uberes fructus ager attulit. plentifully.
Basilius: Non facturi quidem ex BASIL; Not indeed about to reap any
ubertate fructuum aliquid boni, ut good from his plenty of fruits, but that
magis divina longanimitas pateat, the mercy of God might the more
quae usque ad malos suam appear, which extends its goodness
bonitatem extendit, pluens super even to the bad; sending down His rain
iustos et iniustos. Quae vero sunt upon the just and the unjust. But what
quae hic homo benefactori are the things wherewith this man
recompensat? Non meminit repays his Benefactor? He remembered
communis naturae, nec arbitratus not his fellow-creatures, nor deemed
est oportere quod superfluit, that he ought to give of his superfluities
dispensari egentibus: et horrea to the needy. His barns indeed bursting
quidem crepabant prae copia from the abundance of his stores, yet
conditorum: avarus tamen animus was his greedy mind by no means
nequaquam implebatur, nolens satisfied. He was unwilling to put up with
veteribus cedere propter avaritiam, his old ones because of his
nova non valens suscipere propter covetousness, and not able to
multitudinem: propter quod undertake new ones because of the
imperfecta erant eius consilia, et number, for his counsels were
steriles curae; unde sequitur et imperfect, and his care barren. Hence it
cogitabat intra se, dicens: quid follows, And he thought. His complaint
faciam, quia non habeo quo is like that of the poor. Does not the man
congregem fructus meos? oppressed with want say, What shall I
Conqueritur aeque pauperibus. An do, whence can I get food, whence
non quem premit inopia, dicit: quid clothing? Such things also the rich man
faciam? Unde victus, unde utters. For his mind is distressed on
calceamenta? Talia et locuples account of his fruits pouring out from his
profert: urgent enim ipsius animam storehouse, lest perchance when they
divitiae a promptuariis emanantes, have come forth they should profit the
ne forte cum exiverint prosint poor; like the glutton who had rather
egentibus; a simili gulosorum, qui burst from eating, than give any thing of
mallent edacitate crepare quam what remains to the starving.
indigentibus de reliquiis impartiri.
Gregorius Moralium: O angustia GREG. O adversity, the child of plenty.

ex satietate nata. Dicens enim quid For saying, What shall I do, he surely
faciam? Profecto indicat quia betokens, that, oppressed by the
votorum suorum effectibus success of his wishes, he labors as it
pressus, sub quodam rerum fasce were under a load of goods.
laborabat.
Basilius: Erat quidem in promptu BASIL; It was easy for him to say, I will
dicere: aperiam horrea, convocabo open my barn, I will call together the
egenos; sed cogitat non ut needy, but he has no thought of want,
distribuat, sed ut congreget; only of amassing; for it follows, And he
sequitur enim et dixit: hoc faciam: said, This will I do, I will pull down my
destruam horrea mea. Bene facis: barns. You do well, for the storehouses
nam digna destructione nequitiae of iniquity are worthy of destruction. Bull
promptuaria: dissolve horrea, ex down your barns, from which no one
quibus nullus consolationem receives comfort. He adds, I will build
accepit. Subdit et maiora faciam. greater. But if you shall complete these,
At si et hoc impleveris, numquid wilt you again destroy them? What more
destrues iterum? Quid stultius, foolish than laboring on for ever. Your
quam in infinitum laborare? Horrea barns, if you will, are the home of the
sunt tibi, si vis, pauperum domus. poor. But you will say, Whom do I wrong
Sed dices: cui iniuriam facio, by keeping what is my own? For it
propria retinendo? Nam et sequitur follows also, And there will I bestow all
et illuc congregabo omnia quae my fruits and my goods. Tell me what is
nata sunt mihi, et bona mea. Dic yours, from whence did you get it and
mihi: quae tua? Unde ea sumens bring it into life? As he who anticipates
in vitam tulisti? Sicut qui the public games, injures those who are
praeveniens spectacula prohiberet coming by appropriating to himself what
advenientes, appropriando sibi is appointed for the common use, so
quod ad usum communem likewise the rich who regard as their
ordinatur; similes sunt divites, qui own the common things which they
communia quae praeoccupaverunt, have forestalled. For if every one
aestimant sua esse; si enim receiving what is sufficient for his own
quilibet suae necessitatis necessity would leave what remains to
sufficientiam recipiens, relinqueret
superfluum indigenti, non esset the needy, there would be no rich or
dives nec pauper. poor.
Cyrillus: Attende et aliter esse CYRIL; Observe also in another respect

frivolum eius verbum, cum dicit the folly of his words, when he says, I
congregabo omnia quae nata sunt will gather all my fruits, as if he thought
mihi: quasi non putaret ea divinitus that he had not obtained them from
obtinere, sed fructus esse laborum God, but that they were the fruits of his
suorum. own labors.
Basilius: Ceterum, si fateris ea tibi BASIL; But if you confess that those
divinitus provenisse, an iniustus est things have come to you from God, is
Deus inaequaliter res nobis God then unjust in distributing to us
distribuens? Cur tu abundas, ille unequally. Why do you abound while
vero mendicat, nisi ut tu bonae another begs? unless that you should
dispensationis merita consequaris, gain the rewards of a good stewardship,
ille vero patientiae braviis and be honored with the meed of
decoretur? At tu nonne spoliator patience. Are not you then a robber, for
es, quae dispensanda suscepisti, counting as your own what you have
propria reputando? Est panis received to distribute? It is the bread of
famelici quem tu tenes, nudi tunica the famished which you receive, the
quam in conclavi conservas, garment of the naked which you hoard
discalceati calceus qui penes te in your chest, the shoe of the barefooted
marcescit, indigentis argentum which rots in your possession, the
quod possides inhumatum; money of the penniless which you have
quocirca tot iniuriaris quot dare buried in the earth. Wherefore then do
valeres. you injure so many to whom you might
be a benefactor.
Chrysostomus: Sed et in hoc CHRYS. But in this he errs, that he

errat, quod bona putat quae sunt thinks those things good which are
indifferentia: rerum enim quaedam indifferent. For there are some things
sunt bonae, quaedam malae, good, some evil, some between the two.
quaedam mediae. Bona quidem The good are chastity, and humility, and
sunt castitas et humilitas et the like, which when a man chooses he
huiusmodi; quae cum homo eligit, becomes good. But opposed to these
fit bonus. His autem opposita sunt are the evil, which when a man chooses
mala; quae homo dum eligit, fit he becomes bad; and there are the
malus. Media vero sunt, ut divitiae; neutral, as riches, which at one time
quae quandoque quidem indeed are directed to good, as to
ordinantur in bonum, scilicet ad almsgiving, at other times to evil, as to
eleemosynam; quandoque ad covetousness. And in like manner
malum, scilicet ad avaritiam; et poverty at one time leads to blasphemy,
similiter inopia quandoque ad at another to wisdom, according to the
blasphemiam, quandoque ad disposition of the user.
sapientiam secundum affectum
utentium.
Cyrillus: Dives igitur non parat CYRIL; The rich man then builds barns
permanentia horrea, sed caduca; which last not, but decay, and what is
et, quod stultius est, vitae still more foolish, reckons for himself
longitudinem sibi taxat; sequitur upon a long life; for it follows, And I will
enim et dicam animae meae: say to my Soul, you have much goods
anima, habes multa bona posita in laid up for many years. But, O rich man,
annos plurimos. Sed, o dives, you have indeed fruits in your barns, but
fructus quidem habes in horreis, as for many years whence can you
sed annos plurimos unde poteris obtain them?
obtinere?
Athanasius Si quis autem sic vivat ATHAN. Now if any one lives so as to
quasi quotidie moriturus, eo quod die daily, seeing that our life is naturally
incerta est naturaliter vita nostra, uncertain, he will not sin, for the greater
non peccabit: semper enim maior fear destroys very much pleasure, but
timor plurimum voluptatis dissolvit. the rich man on the contrary, promising
Sed e contrario dives to himself length of life, seeks after
longaevitatem sibi repromittens, ad pleasures, for he says Rest, that is, from
voluptates aspirat; sequitur enim toil, eat, drink, and be merry, that is, with
requiesce, scilicet a labore, great luxury.
comede, bibe, epulare, magno
scilicet apparatu.
Basilius: Tam improvidus es erga BASIL; You are so careless with respect
bona animae, ut escas corporeas to the goods of the soul, that you
animae ascribas: si quidem ascribe the meats of the body to the
virtutem habet, si fecunda est soul. If indeed it has virtue, if it is fruitful
operationum bonarum, si Deo in good works, if it clings to God, it
adhaesit, bona plurima possidet, et possesses many goods, and rejoices
bono gaudio gaudet. Verum quia with a worthy joy. But because you art
totus carnalis es passionibus altogether carnal and subject to the
subiectus, a ventre, non ab anima passions, you speak from your belly, not
clamas. from your soul.
Chrysostomus: Non autem decet CHRYS. Now it behoves us not to

vacare deliciis, et impinguare indulge in delights which fattening the
corpus, et attenuare animam, body make lean the soul, and bring a
fascemque ei gravare, et tenebras heavy burden upon it, and spread
obducere, spissumque velamen: darkness over it, and a thick covering,
eo quod in deliciis dominativum because in pleasure our governing part
animae servit, servile vero corporis which is the soul becomes the slave, but
dominatur. Alimentorum autem the subject part, namely the body, rules.
indiget corpus, non deliciarum: ut But the body is in need not of luxuries
nutriatur, non ut scindatur et fluat: but of food, that it may be nourished, not
neque enim animae soli, sed et ipsi that it may be racked and melt away.
corpori sunt nocivae deliciae: eo For not to the soul alone are pleasures
quod ex forti fit debile, ex sano hurtful, but to the body itself, because
aegrotativum, ex agili grave, ex from being a strong body it becomes
formoso deforme, ex iuvene weak, from being healthy diseased,
veternosum. from being active slothful, from being
beautiful unshapely, and from youthful
old.
Basilius: Permissus autem est BASIL; But he was permitted to

deliberare in omnibus, et deliberate in every thing, and to
manifestare propositum proprium, manifest his purpose, that be might
ut condignam mereatur sui affectus receive a sentence such as his
sententiam. Sed dum in abdito inclinations deserved. But while he
loquitur, eloquia eius examinantur speaks in secret, his words are weighed
in caelo, unde sibi responsa in heaven, from whence the answers
proveniunt; sequitur enim dixit come to him. For it follows, But God
autem illi Deus: stulte, hac nocte said to him, you fool, this night your soul
animam tuam repetent a te. Audi shall they require of you. Hear the name
conveniens tibi stultitiae nomen, of folly, which most properly belongs to
quod tibi nullus imposuit hominum, you which not man has imposed, but
sed ipse Deus. God Himself.
Gregorius Moralium: Eadem GREG. The same night he was taken

nocte sublatus est qui multa away, who had expected many years,
tempora fuerat praestolatus, ut that he indeed who had in gathering
scilicet qui in longum sibi subsidia stores for himself looked a long time
colligendo prospexerat, forward, should not see even tile next
subsequentem diem vel unum day.
minime videret.
Chrysostomus in Matthaeum et CHRYS.; They shall require of you, for

in Orat. de Lazaro: Dicit autem perhaps certain dread powers were sent
repetent a te: exposcebant enim to require it, since if when going from
eam forsan terribiles quaedam city to city we want a guide, much more
virtutes ad hoc missae; quoniam si will the soul when released from the
de civitate in civitatem transeuntes body, and passing to a future life, need
egemus ductore, multo magis direction. On this account many times
anima absoluta a corpore, et ad the soul rises and sinks into the deep
futuram vitam transmigrans, again, when it ought to depart from the
indigebit ducatu. Ob hoc multoties body. For the consciousness of our sins
recusat anima, et regreditur in is ever pricking us, but most of all when
profundum, cum debet exire a we are going to be dragged before the
corpore; semper enim stimulat nos awful tribunal. For when the whole
conscientia peccatorum, sed accumulation of crimes is brought up
praecipue cum debemus trahi ad again, and placed before the eyes, it
terribile iudicium. Tunc enim tota astounds the mind. And as prisoners
congeries criminum innovatur, et are always indeed sorrowful, but
prae oculis posita mentem percellit: particularly at the time when they are
et sicut carcerati semper quidem going to be brought before the judge; so
dolorosi sunt, tunc autem also the soul at this time is greatly
praecipue cum debent iudici tormented by sin and afflicted, but much
praesentari; sic et anima maxime more after it has been removed.
in ipso tempore de peccato
cruciatur et dolet; multo autem
magis cum fuerit evulsa.
Gregorius Moralium: In nocte GREG; But in the night the soul was
autem ablata est anima quae in taken away which had gone forth in the
obscuritate cordis est emissa: in darkness of its heart, being unwilling to
nocte ablata est quae have the light of consideration, so as to
considerationis lucem habere foresee what it might suffer. But He
noluit, ut quod pati poterat adds, Then whose shall those things be
praevideret. Subdit autem quae which you have provided
autem parasti, cuius erunt?
Chrysostomus: Hic enim ea CHRYS. For here shall you leave those
deseres, non solum nullum inde things, and not only reap no advantage
percipiens commodum, sed et from them, but carry a load of sins upon
sarcinam peccatorum portans your own shoulders. And these things
super humeros proprios. Et quae which you have laid up will for the most
quidem a te congesta sunt, part come into the hands of enemies,
plerumque in manus inimicorum but of thee shall an account of them be
pervenient; a te vero super his ratio required. It follows, So is he that lays up
requiretur. Sequitur sic est qui sibi treasure for himself, and is not rich
thesaurizat et non est in Deum toward God.
dives.
Beda: Hic enim stultus est, et in BEDE; For such a one is a fool, and will
nocte rapiendus. Ergo qui vult esse be taken off in the night. He then who
in Deum dives, non sibi wishes to be rich toward God, will not
thesaurizet, sed pauperibus lay up treasures for himself, but
possessa distribuat. distribute his possessions to the poor.
Ambrosius: Frustra enim AMBROSE; For in vain he amasses

congregat opes qui se his nescit wealth who knows not how to use it.
usurum: neque enim nostra sunt Neither are these things ours which we
quae non possumus auferre cannot take away with us. Virtue alone
nobiscum: sola virtus comes est is the companion of the dead, mercy
defunctorum, sola nos sequitur alone follows us, which gains for the
misericordia, quae tabernacula dead an everlasting habitation.
defunctis acquirit aeterna.
Lectio 6
22 εἶπεν δὲ πρὸς τοὺς 22. And he said to his

μαθητάς [αὐτοῦ], διὰ disciples, Therefore I say to
τοῦτο λέγω ὑμῖν, μὴ you, Take no thought for your
life, what you shall eat: neither
μεριμνᾶτε τῇ ψυχῇ τί for the body, what you shall
φάγητε, μηδὲ τῷ put on. 23. The life is more
σώματι τί ἐνδύσησθε. than meat, and the body is
23 ἡ γὰρ ψυχὴ πλεῖόν more than raiment.
ἐστιν τῆς τροφῆς καὶ
τὸ σῶμα τοῦ
ἐνδύματος.
Theophylactus: Paulatim THEOPHYL. The Lord carries us onward

dominus provehit ad perfectiorem by degrees to a more perfect teaching.
doctrinam; docuit enim supra For He taught us above to beware of
cavendum esse ab avaritia, covetousness, and He added the parable
subdiditque parabolam divitis, of the rich man, intimating thereby that
insinuans per eam quod stultus the fool is he who desires more than is
est qui superflua cupit; deinde enough. Then as His discourse goes on,
procedente sermone, neque de He forbids us to be anxious even about
necessariis sinit nos necessary things, plucking out the very
sollicitudinem gerere, avaritiae root of covetousness; whence he says,
radicem evellens; unde dicit ideo Therefore I say to you, Take no thought.
dico vobis; quasi dicat: postquam As if He said, Since he is a fool, who
stultus est qui sibi maiorem vitae awards to himself a longer measure of
mensuram attribuit, et exinde life, and is thereby rendered more
magis efficitur cupidus, nolite covetous; be not you careful for Your
solliciti esse animae vestrae quid soul, what you shall eat, not that the
manducetis; non quia intelligibilis intellectual soul eats, but because there
anima comedat, sed quia non seems no other way for the soul to dwell
videtur aliter animam posse united to the body except by being
coniunctam manere corpori, nisi nourished. Or because it is a part of the
dum nutrimur. Vel quia animati animate body to receive nourishment, he
corporis est nutrimentum fitly ascribes nourishment to the soul. For
suscipere, congrue animae nutriri the soul is called also a nutritive power,
attribuit; nam et virtus nutritiva as it is so understood. Be not then
dicitur anima; ut sic intelligatur: ne anxious for the nourishing part of the
solliciti sitis nutritivae parti animae soul, what you shall eat. But a dead body
quid edatis. Potest autem etiam may also be clothed, therefore he adds,
corpus mortuum vestiri; unde Nor for your body, what you shall put on.
subdit neque corpori vestro quid
induamini.
Chrysostomus in Matthaeum: CHRYS. Now the words, Take no

Quod autem dicitur nolite solliciti thought, are not the same as do no work,
esse, non idem est quod nolite but, “Have not your minds fixed on earthly
operari, sed nolite rebus things.” For it so happens, that the man
mundanis mente affigi: contingit who is working takes no thought.
enim aliquem operantem nihil
sollicitum esse.
Cyrillus: Praeeminet autem CYRIL; Now the soul is more excellent

anima cibo, et corpus vestitui; than food, and the body than clothing.
unde subdit anima plus est quam Therefore He adds, The life is more than
esca, et corpus plusquam meat, &c. As if He said, “God who has
vestimentum; quasi dicat: Deus, implanted that which is greater, how will
qui quod maius est exhibuit, He not give that which is less?” Let not
quomodo non dabit quod minus our attention then be stayed upon trifling
est? Non ergo multum nostra things, nor our understanding serve to
intentio modicis insistat, nec seek for food and raiment, but rather
intellectus noster serviat ad think on whatever saves the soul, and
vestitum et victum quaerendum; raises it to the kingdom of heaven.
magis autem cogitet quaecumque
salvant animam, et sublevant ad
regnum caelorum.
Ambrosius: Nihil autem moralius AMBROSE; Now nothing is more likely to

ad faciendam fidem omnia produce conviction in believers that God
credentibus a Deo posse conferri, can give us all things, than the fact, that
quam quod aereus ille spiritus the ethereal spirit perpetuates the vital
vitale collegium, animae union of the soul and body in close
corporisque contubernio fellowship, without our exertion, and the
foederatum non deficit, nisi cum health-giving use of food does not fail
venerit dies suprema moriendi. until the last day of death has arrived.
Cum igitur anima indumento Since then the soul is clothed with the
corporis vestiatur, et vigore body as with a garment, and the body is
animae corpus animetur, kept alive by the vigor of the soul, it is
absurdum est ut victus nobis absurd to suppose that a supply of food
copiam defuturam putemus, qui will be wanting to us, who are in
vivendi iugem substantiam possession of the everlasting substance
consequamur. of life.
Lectio 7
24 κατανοήσατε τοὺς 24. Consider the ravens: for

κόρακας ὅτι οὐ they neither sow nor reap;
which neither have
σπείρουσιν οὐδὲ storehouse nor barn; and
θερίζουσιν, οἷς οὐκ God feeds them: how much
ἔστιν ταμεῖον οὐδὲ more are you better than the
ἀποθήκη, καὶ ὁ θεὸς fowls? 25. And which of you
τρέφει αὐτούς: πόσῳ with taking thought can add
μᾶλλον ὑμεῖς to his stature one cubit? 26. If
you then be not able to do
διαφέρετε τῶν that thing which is least, why
πετεινῶν. 25 τίς δὲ ἐξ take you thought for the rest?
ὑμῶν μεριμνῶν
δύναται ἐπὶ τὴν
ἡλικίαν αὐτοῦ
προσθεῖναι πῆχυν; 26
εἰ οὖν οὐδὲ ἐλάχιστον
δύνασθε, τί περὶ τῶν
λοιπῶν μεριμνᾶτε;
Cyrillus: Sicut supra erigendo nos CYRIL; As before in raising our minds to
ad spiritualem audaciam, per aves spiritual boldness, He assured us by the
induxit, dicens: multis passeribus example of the birds, which are counted
pluris estis vos, sic et nunc ex of little worth, saying, You are of more
volatilibus firmam et indubitabilem value than many sparrows; so now also
fiduciam nobis adducit, dicens from the instance of birds, He conveys to
considerate corvos, quia non us a firm and undoubting trust, saying,
seminant neque metunt, scilicet Consider the ravens, for they neither sow
ad acquirendum cibum, quibus nor reap, which neither have storehouse
non est cellarium, neque horreum, nor barn, and God feeds them; how
scilicet ad conservandum; et Deus much more are you better than fowls?
pascit illos. Quanto magis vos
pluris estis illis?
Beda: Idest, carius vos valetis: BEDE; That is, you are more precious,
quia rationale animal, sicut homo, because a rational animal like man is of
sublimius ordinatum est in rerum a higher order in the nature of things
natura, quam irrationabilia, sicut than irrational things, as the birds are.
sunt aves.
Ambrosius: Magnum autem quod AMBROSE: But it is a great thing to

fide sequamur exemplum: nam follow up this example in faith. For to the
volatilibus caeli, quibus nullum birds of the air who have no labor of
exercitium cultionis, nullus de tilling, no produce from the fruitfulness of
messium fecunditate proventus crops, Divine Providence grants an
est, indeficientem providentia unfailing sustenance. It is true then that
divina largitur alimoniam. Verum the cause of our poverty seems to be
est igitur causam inopiae nostrae covetousness. For they have for this
avaritiam videri: etenim illis idcirco reason a toiless and abundant use of
sine labore pabuli usus exuberat, food, because they think not of claiming
quo fructus ad escam communem to themselves by any special right fruits
datos, speciali quodam nesciunt given for common food. We have lost
vindicare dominatu. Nos what things were common by claiming
communia amisimus, dum propria them as our own. For neither is any thing
vindicamus: nam nec proprium a man’s own, where nothing is perpetual,
quicquam ubi perpetuum nihil, nec nor is supply certain when the end is
certa copia ubi incertus eventus. uncertain.
Chrysostomus in Matthaeum: CYRIL; Now whereas our Lord might

Cum autem posset dominus have taken an example from the men
exemplum ab hominibus sumere who have cared least about earthly
qui minime terrena curaverunt, things, such as Elias, Moses, and John,
Eliam dico, Moysen et Ioannem, et and the like, He made mention of the
ceteros huiusmodi, commemoravit birds, following the Old Testament, which
volatilia, sequens vetus sends us to the bee and the ant, and
testimonium, quod ad apem others of the same kind, in whom the
transmittit et formicam, et alia Creator has implanted certain natural
huiusmodi; quibus naturales dispositions.
quosdam mores inseruit conditor.
Theodoretus: Ideo autem omissa THEOPHYL. Now the reason that he

mentione aliorum volatilium, omits mention of the other birds, and
corvorum mentionem facit, quia speaks only of the ravens, is, that the
pullos corvorum speciali young of the ravens are by an especial
providentia Deus nutrit: nam corvi providence fed by God. For the ravens
pariunt quidem, non autem produce indeed, but do not feed, but
nutriunt, sed negligunt pullos neglect their young, to who in a
suos: quibus miro modo ab aere marvelous manner from the air their food
pabulum quadam aura delatum ad comes, brought as it were by the wind,
os pervenit, quod hiantes which they receive having their mouths
suscipiunt, et sic nutriuntur. open, and so are nourished. Perhaps
Forsan etiam et talia per also such things were spoken by
synecdochen dicta sunt, toto synecdoche, i.e. the whole signified by a
significato per partem: unde in part. Hence in Matthew our Lord refers to
Matthaeo dominus remittit ad the birds of the air, but here more
volatilia caeli, hic vero specialiter particularly to the ravens, as being more
ad corvos, tamquam gulosiores et greedy and ravenous than others.
rapaciores.
Eusebius: In corvis etiam aliquid EUSEBIUS. By the ravens also he

plus significat: avibus enim signifies something else, for the birds
colligentibus legumina promptius which pick up seeds have a ready
est alimentum, vescentibus vero source of food, but those that feed on
carnibus, sicut corvis, difficilius est flesh as the ravens do have more
ad habendum; nec tamen difficulty in getting it. Yet birds of this kind
huiusmodi aves defectum pabuli suffer from no lack of food, because the
patiuntur propter providentiam Dei providence of God extends every where;
diffusam ubique. Utitur autem ad but he brings to the same purpose also a
idem et tertio syllogismo, dicens third argument, saying, And which of you
quis autem vestrum cogitando by taking thought can add to his stature?
potest adicere ad staturam suam
cubitum unum?
Chrysostomus: Nota quod CHRYS. Observe, that when God has

animam quidem semel dedit once given a soul, it abides the same,
Deus, et eadem perseverat; sed but the body is taking growth daily.
corpus quotidie sumit Passing over then the soul as not
incrementum. Pertransiens igitur receiving increase, he makes mention
animam quasi non recipientem only of the body, giving us to understand
augmentum, de solo corpore facit that it is not increased by food alone, but
mentionem, dans intelligere quod by the Divine Providence, from the fact
non augetur per solum alimentum, that no one by receiving nourishment
sed provisione divina, per hoc can add any thing to his stature. It is
quod nullus nutrimentum therefore concluded, If you then be not
accipiendo aliquid ad suam able to do that thing which is least, take
staturam adicere potest; unde no thought for the rest.
concluditur si ergo neque quod
minimum est potestis, quid de
ceteris solliciti estis?
Eusebius: Quasi dicat: si nullus EUSEBIUS. If no one has by his own

sua cura corpoream ingeniatus est skill contrived a bodily stature for himself,
sibi staturam; sed neque termino but can not add even the shortest delay
temporis vitae potest aliquis vel to the prefixed limit of his time of life, why
brevissimum tempus horae should we be vainly anxious about the
excogitando adicere, cur oportet necessaries of life?
superflue de necessariis vitae
cogitare?
Beda: Illi ergo tegendi corporis BEDE; To Him then leave the care of
curam relinquite, cuius videtis cura directing the body, by whose aid you see
factum esse ut tantae staturae it to come to pass that you have a body
corpus habeatis. of such a stature.
Augustinus de quaest. Evang: AUG. But in speaking concerning

Cum autem de augenda corporis increasing the stature of the body, He
statura loqueretur, dicit quod refers to that which is least, that is, to
minimum est hoc, scilicet Deo God, to make bodies.
corpora operari.
Lectio 8
27 κατανοήσατε τὰ 27. Consider the lilies how

κρίνα πῶς αὐξάνει: οὐ they grow: they toil not, they
κοπιᾷ οὐδὲ νήθει: spin not; and yet I say to you,
that Solomon in all his glory
λέγω δὲ ὑμῖν, οὐδὲ was not arrayed like one of
σολομὼν ἐν πάσῃ τῇ these. 28. If then God so
δόξῃ αὐτοῦ clothe the grass, which is to
περιεβάλετο ὡς ἓν day in the field, and tomorrow
is cast into the oven; how
τούτων. 28 εἰ δὲ ἐν
much more will he clothe you,
ἀγρῷ τὸν χόρτον ὄντα O you of little faith? 29. And
σήμερον καὶ αὔριον seek not you what you shall
εἰς κλίβανον eat, or what you shall drink,
βαλλόμενον ὁ θεὸς neither be you of doubtful
mind. 30. For all these things
οὕτως ἀμφιέζει, πόσῳ do the nations of the world
μᾶλλον ὑμᾶς, seek after: and your Father
ὀλιγόπιστοι. 29 καὶ knows that you have need of
ὑμεῖς μὴ ζητεῖτε τί these things. 31. But rather
seek you the kingdom of
φάγητε καὶ τί πίητε,
God; and all these things
καὶ μὴ μετεωρίζεσθε: shall be added to you.
30 ταῦτα γὰρ πάντα
τὰ ἔθνη τοῦ κόσμου
ἐπιζητοῦσιν: ὑμῶν δὲ
ὁ πατὴρ οἶδεν ὅτι
χρῄζετε τούτων. 31
πλὴν ζητεῖτε τὴν
βασιλείαν αὐτοῦ, καὶ
ταῦτα προστεθήσεται
ὑμῖν.
Chrysostomus in Matthaeum: CHRYS. As our Lord had before given

Sicut superius dominus de instruction about c food, so now also
alimentis monebat, ita et nunc about raiment, saying, Consider the lilies
monet de vestitu, dicens of the field how they grow; they toil not,
considerate lilia agri, quomodo neither do they spin, that is, to make
crescunt: non laborant neque themselves clothing. Now as above
nent, ut scilicet sibi faciant when our Lord said, the birds sow not,
indumenta. Sicut autem supra He did not reprove sowing, but all
cum dominus dixit: non seminant superfluous trouble; so when He said,
volatilia, non reprobavit They toil not neither do they spin, He
sementem, sed superfluam does not put an end to work, but to all
curam, sic cum dixit non laborant anxiety about it.
neque nent, non opus interemit,
sed cogitationem.
Eusebius: Si quis autem EUSEBIUS. But if a man wishes to be

mortalium vult decorari pretioso adorned with precious raiment, let him
vestitu, videat oculate quod Deus observe closely how even down to the
etiam usque ad flores, qui ex terra flowers which spring from the earth God
oriuntur, multiplicem sui extends His manifold wisdom, adorning
sapientiam propagans, ornavit hos them with divers colors, so adapting to
diversis coloribus, tenuibus the delicate membranes of the flowers
membranis florum, murice et auro dyes far superior to gold and purple, that
longe meliores tincturas under no luxurious king, not even
accommodans, adeo quod nec Solomon himself, who was renowned
penes aliquem regem deliciosum, among the ancients for his riches as for
nec etiam ipsum Salomonem, qui his wisdom and pleasures, has so
apud antiquos tam in divitiis quam exquisite a work been devised; and
in sapientia et in deliciis celeber hence it follows, But I say to you, that
fuit, tam pretiosum opus fuerit Solomon in all his glory was not arrayed
inventum; unde sequitur dico like one of these.
autem vobis, quia nec Salomon in
omni gloria sua vestiebatur sicut
unum ex istis.
Chrysostomus: Non utitur hic CHRYS. He does not here employ the
volatilium exemplo, cygnum example of the birds, making mention of
commemorans aut pavonem, sed a swan or a peacock, but the lilies, for he
lilia: vult enim utrinque declarare wishes to give force to the argument on
hyperbolem, scilicet ab infirmitate both sides, that is to say, both from the
rerum, quae tantum sunt sortitae meanness of the things which have
decorem, et a pretio decoris, qui obtained such honor, and from the
concessus est liliis; unde excellence of the honor conferred upon
postmodum non vocat ea lilia, sed them; and hence a little after He does
fenum, cum subditur si autem not call them lilies, but grass, as it is
fenum quod in agro est hodie: nec added, If then God so clothe the grass,
dicit: cras non entia; sed subdit: et which today is, He says not, which
cras in clibanum mittetur: neque tomorrow is not, but tomorrow is cast into
dicit simpliciter: Deus vestit, sed the oven; nor does He say simply, God
dicit Deus sic vestit, quod multam clothe, but He says, God so clothe,
habet expressionem; et subdit which has much meaning, and adds,
quanto magis vos? Quod est how much more you, which expresses
exprimentis pretiositatem et His estimation and care of the human
providentiam humani generis. race. Lastly, when it behoves Him to find
Denique, cum increpare deceret, fault, He deals here also with mildness,
utitur et hic moderantia, non reproving them not for unbelief, but for
infidelitatis, sed paucitatis fidei littleness of faith, adding, O you of little
arguens, cum subdit pusillae fidei; faith, that He may so the more rouse us
ut per hoc magis excitet nos ad up to believe in His words, that we
dictorum persuasionem; ut non should not only take no thought about
solum non cogitemus de vestibus, our apparel, but not even admire
sed nec affectemus elegance in dress.
vestimentorum decorem.
Cyrillus: Sufficit enim prudentibus CYRIL; For it is sufficient to the prudent

solius causa necessitatis aptum for the sake of necessity only, to have a
habere vestitum, modestiam non suitable garment, and moderate food,
excedentem, et ciborum quod not exceeding what is enough. To the
satis est. Sufficiunt etiam sanctis saints it is sufficient even to have those
quae sunt in Christo spirituales spiritual delights which are in Christ, and
deliciae, et subsequens gloria. the glory that comes after.
Ambrosius: Non otiosum autem AMBROSE; Nor does it seem of light

videtur quod flos vel homini moment, that a flower is either compared
confertur, vel certe plus pene to man, or even almost more than to
quam hominibus in Salomone man is preferred to Solomon, to make us
praefertur: ut prae claritate coloris conceive the glory expressed, from the
Angelorum caelestium gloriam brightness of the color to be that of the
putemus expressam, qui vere heavenly angels; who are truly the
mundi istius flores sunt, quod flowers of the other world, since by their
eorum claritatibus mundus brightness the world is adorned, and
ornatur, et bonum odorem they breathe forth the pure odor of
sanctificationis aspirant: qui nulla sanctification, who shackled by no cares,
sollicitudine praepediti, nullo usu employed in no toilsome task, cherish
laboris exerciti, divinae in se the grace of the Divine bounty towards
liberalitatis gratiam, et caelestis them, and the gifts of their heavenly
servant dona naturae. Unde bene nature. Therefore well also is Solomon
et hic vestitus gloria sua Salomon, here described to be clothed in his own
et alibi coopertus ostenditur, quod glory, and in another place to be veiled,
infirmitatem corporeae naturae, because the frailty of his bodily nature he
velut virtute quadam mentis clothed as it were by the powers of his
adopertam, operum gloria mind to the glory of his works. But the
vestiebat. Angeli vero, quorum Angels, whose diviner nature remains
natura divinior expers manet free from bodily injury, are rightly
iniuriae corporalis, recte licet preferred, although he be the greatest
maximo viro praeferuntur. Nec man. We should not however despair of
tamen in nobis misericordiam Dei God’s mercy to us, to whom by the grace
desperare debemus, quibus per of His resurrection He promises the
resurrectionis gratiam dominus likeness of angels.
similem Angelorum speciem
pollicetur.
Cyrillus: Absonum autem erat CYRIL; Now it were strange for the
discipulos debentes normam et disciples, who ought to set before others
exemplar conversationis honestae the rule and pattern of life, to fall into
aliis tradere, in ea incidere a those things, which it was their duty to
quibus discedendum esse advise men to renounce; and therefore
oportebat eos consulere. Et ideo our Lord adds, And seek not what you
dominus subdit et vos nolite shall eat, &c. Herein also our Lord
quaerere quid manducetis, aut strongly recommends the study of holy
quid bibatis. In hoc etiam dominus preaching, bidding His disciples to cast
consuluit non modicum studio away all human cares.
sacrarum praedicationum,
monens discipulos sollicitudinem
humanam abicere.
Beda: Notandum tamen est, quod BEDE; It must however be observed,

non ait: nolite quaerere, aut that He says not, Do not seek or take
solliciti esse de cibo, aut potu, aut thought about meat, or drink, or raiment,
indumento; sed quid manducetis but what you shall eat or drink, in which
aut bibatis: ubi mihi videntur argui He seems to me to reprove those who,
qui, spreto victu vel vestitu despising the common food and clothing,
communi, lautiora sibi vel seek for themselves either more delicate
austeriora prae his cum quibus or coarser food and clothing than theirs
vitam ducunt, alimenta vel with whom they live.
indumenta requirunt.
Gregorius Nyssenus: Sed GREG NYSS. Some have obtained

dicetur: aliqui obtinuerunt dominia, dominion and honors and riches by
honores et divitias, cum orassent; praying for them, how then do you forbid;
qualiter ergo prohibes nos talia us to seek such things in prayer? And
orando quaerere? Et quidem quod indeed that all these things belong to the
omnia haec ad divinum consilium Divine counsel is plain to every one, yet
pertineant, omnibus patet; haec are they conferred by God upon those
tamen a Deo conferuntur that seek them, in order that by learning
petentibus, ut discentes Deum nos that God listens to our lower petitions,
exaudire in minoribus petitionibus, we may be raised to the desire of higher
elevemur ad altiorem affectum; things, just as we see in children, who as
sicut in pueris videmus, qui mox soon as they are born cling to their
nati maternis adhaerent uberibus; mother’s breasts, but when the child
si vero pubuerit parvulus, spernit grows up it despises the milk, and seeks
mammas, quaerit autem monile, after a necklace or some such thing with
aut aliquid talium, quibus oculus which the eye is delighted; and again
delectatur; postquam autem mens when the mind has advanced together
cum corpore creverit, cedens with the body, giving up all childish
cunctis puerilibus desideriis, desires, he seeks from his parents those
quaerit a parentibus quae things which are adapted to a perfect life.
conveniunt vitae perfectae.
Augustinus de quaest. Evang: AUG. Now having forbidden all thought

Prohibita autem sollicitudine de about food, he next goes on to warn men
alimentis, consequenter ne not to be puffed up, saying, Neither be
extollantur admonuit, dicens nolite you lifted up, for man first seeks these
in sublime tolli. Primo enim haec things to satisfy his wants, but when he
ad necessitatem complendam is filled, he begins to be puffed up
homo quaerit; cum autem his concerning them. This is just as if a
abundaverit, incipit de talibus wounded man should boast that he had
superbire. Tale est hoc ac si se many plasters in his house, whereas it
vulneratus aliquis iactet, quia were well for him that he had no wounds,
habeat multa emplastra in domo, and needed not even one plaster.
cum illi bonum esset ut vulnera
non haberet, et ne uno quidem
indigeret emplastro.
Theophylactus: Vel elevationem THEOPHYL. Or by being lifted up he

nihil aliud vocat quam vagum means nothing else but an unsteady
mentis motum, alias aliud motion of the mind, meditating first one
meditantis, et ex hoc salientis ad thing, then another, and jumping from
aliud, et sublimia cogitantis. this to that, and imagining lofty things.
Basilius: Et ut intelligas BASIL; And that you may understand an

huiusmodi elevationem, memento elation of this kind, remember the vanity
vanitatis propriae iuventutis; si of your own youth; if at any time while by
quando manens solus cogitasti de yourself you have thought about life and
vita et promotionibus, discurrens a promotions, passing rapidly from one
principatu in principatum, dignity to another, have grasped riches,
amplexus es divitias, aedificasti have built palaces, benefited friends,
palatia, amicis bene fecisti, ultus been revenged upon enemies. Now such
es inimicos. Est autem peccatum abstraction is sin, for to have our delights
talis abstractio: intenta enim circa fixed upon useless things, leads away
superflua delectatio a veritate from the truth. Hence He goes on to add,
seducit; unde convenienter subdit For all these things do the nations of the
haec enim omnia gentes mundi world seek after, &c.
quaerunt, scilicet voluptatem,
divitias et huiusmodi.
Gregorius Nyssenus: Adhibere GREG NYSS. For to be careful about

enim sollicitudinem rebus visible things is the part of those who
apparentibus proprium est eorum possess no hope of a future life, no fear
qui nullam supponunt spem futuri of judgment to come.
saeculi, neque metum iudicii.
Basilius: Sed de necessariis vitae BASIL, But with respect to the

subdit pater autem vester scit necessaries of life, He adds, And your
quoniam his indigetis. Father knows that you have need of
these things.
Chrysostomus in Matthaeum: CHRYS. He said not “God,” but your

Non dixit: Deus, sed pater, ut Father, to incite them to greater
ipsos ad maiorem promoveret confidence. For who is a father, and
fiduciam: quis enim est pater qui would not allow the want of his children
patiatur necessaria filiis non to be supplied? But He adds another
ministrare? Sed et aliud adicit. thing also; for you could not say that He
Non enim poteris dicere, quod is indeed a father, yet knows not that we
pater quidem est, ignorat tamen are in need of these things. For He who
his nos indigere; nam qui naturam has created our nature, knows its wants.
creavit, eius indigentiam novit.
Ambrosius: Ostendit autem AMBROSE; But He goes on to show,

consequenter nec ad praesens, that neither at the present time, nor
nec in reliquum fidelibus gratiam hereafter, will grace be lacking to the
defuturam, si modo qui divina faithful, if only they who desire heavenly
desiderant, terrena non quaerant. things seek not earthly; for it is unworthy
Indecorum quippe est homines for men to care for meats, who fight for a
curare de cibo, qui militant pro kingdom. The king knows wherewithal he
regno. Novit rex quemadmodum shall support and clothe his own family.
familiam suam pascat, alat et Therefore it follows, Bu seek you first the
vestiat; unde sequitur verumtamen kingdom of God, and all these things
quaerite primum regnum Dei; et shall be added to you.
haec omnia adicientur vobis.
Chrysostomus: Non modo CHRYS. Now Christ promises not only a

regnum, sed etiam opes Christus kingdom, but also riches with it; for if we
pollicetur cum eo. Si enim nos a rescue from cares those who neglecting
curis eos eripimus qui their own concerns are diligent about
praetermittentes sua, nostrorum ours, much more will God.
diligentiam habent, multo magis
Deus.
Beda: Indicat enim aliud esse BEDE; For He declares that there is one
quod principaliter datur, aliud quod thing which is primarily given, another
superadditur: quia nobis in which is superadded; that we ought to
intentione aeternitas, in usu vero make eternity our aim, the present life
temporalitas esse debet. our business.
Lectio 9
32 μὴ φοβοῦ, τὸ μικρὸν 32. Fear not, little flock; for

ποίμνιον, ὅτι εὐδόκησεν it is your Father’s good
pleasure to give you the
ὁ πατὴρ ὑμῶν δοῦναι kingdom. 33. Sell that you
ὑμῖν τὴν βασιλείαν. 33 have, and give alms;
πωλήσατε τὰ provide yourselves bags
ὑπάρχοντα ὑμῶν καὶ which wax not old, a
treasure in the heavens
δότε ἐλεημοσύνην:
that fails not, where no thief
ποιήσατε ἑαυτοῖς approaches, neither moth
βαλλάντια μὴ corrupts. 34. For where
παλαιούμενα, your treasure is, there will
θησαυρὸν ἀνέκλειπτον your heart be also.
ἐν τοῖς οὐρανοῖς, ὅπου
κλέπτης οὐκ ἐγγίζει
οὐδὲ σὴς διαφθείρει: 34
ὅπου γάρ ἐστιν ὁ
θησαυρὸς ὑμῶν, ἐκεῖ
καὶ ἡ καρδία ὑμῶν
ἔσται.
Glossa: Postquam dominus GLOSS. Our Lord having removed the

temporalium curam a cordibus care of temporal things from the hearts
discipulorum removit, hic excludit ab of His disciples, now banishes fear
eis timorem, ex quo superflua cura from them, from which superfluous
procedit, dicens nolite timere, cares proceed, saying, Fear not, &c.
pusillus grex.
Theophylactus: Pusillum gregem THEOPHYL. Bu the little flock, our

dominus vocat volentes discipulos Lord signifies those who are willing to
eius fieri: vel quia in hoc saeculo become His disciples, or because in
sancti parvi videntur causa this world the Saints seem little
voluntariae paupertatis, vel quia because of their voluntary poverty, or
superantur a multitudine Angelorum, because they are outnumbered by the
qui incomparabiliter praecellunt quae multitude of Angels, who incomparably
nostra sunt. exceed all that we can boast of.
Beda: Pusillum etiam dominus The name little our Lord gives to the
gregem electorum nominat, vel ad company of the elect, either from
comparationem maioris numeri comparison with the greater number of
reproborum, vel potius ob humilitatis the reprobate, or rather because of
devotionem. their devout humility.
Cyrillus: Quare autem timere non CYRIL; But why they ought not to fear,
debent, ostendit subdens quia He shows, adding, for it is your
complacuit patri vestro dare vobis Father’s good pleasure; as if He says,
regnum, quasi dicat: eum qui tam How shall He who gives such precious
pretiosa largitur, qualiter pigebit erga things be wearied in showing mercy
vos clementiam exercere? Quamvis towards you? For although His Flock is
enim hic grex parvus sit et natura, et little both in nature and number and
numero, et gloria, bonitas tamen renown, yet the goodness of the
patris concessit et huic pusillo gregi Father has granted even to this little
caelestium spirituum sortem, scilicet flock the lot of heavenly spirits, that is,
regnum caelorum. Ergo ut the kingdom of heaven. Therefore that
possideatis regnum caelorum, opes you may possess the kingdom of
terrenas contemnite; unde subditur heaven, despise this world’s wealth.
vendite quae possidetis et date Hence it is added, Sell that you have,
eleemosynam. &c.
Beda: Quasi dicat: nolite timere ne BEDE; As if He says, Fear not lest
propter regnum Dei militantibus they who warfare for the kingdom of
huius vitae necessaria desint; quin God, should be in want of the
etiam possessa propter necessaries of this life. But sell that
eleemosynam vendite: quod tunc you have for alms’ sake, which then is
digne fit, quando quis semel pro done worthily, when a man having
domino suo omnibus spretis, once for his Lord’s sake forsaken all
nihilominus post hoc labore manuum that he has, nevertheless afterwards
operatur, unde et victum transigere, labors with his hands that he may be
et eleemosynam dare queat. able both to gain his living, and give
alms.
Chrysostomus in Matthaeum: Non CHRYS. For there is no sin which

est enim peccatum quod almsgiving does not avail to blot out. It
eleemosyna nequeat abolere; is a salve adapted to every wound. But
antidotum est cuilibet conveniens almsgiving has to do not only with
vulneri: sed et eleemosyna non money, but with all matters also
solum in pecuniis fit, sed et in rebus, wherein man succors man, as when
dum aliquis alium protegit, dum the physician heals, and the wise man
medicus medetur, dum sapiens gives counsel.
consulit.
Gregorius Nazianzenus: Vereor GREG NAZ. Now I fear lest you

autem ne putes pietatis tibi should think deeds of mercy to be not
necessitatem non esse, sed necessary to you, but voluntary. I also
arbitrium. Opinabar et ipse hoc; sed thought so, but was alarmed at the
terrent me hoedi ad sinistram statuti, goats placed on the left hand, not
non quia rapuerunt, sed quia because they robbed, but did not
Christum in egentibus non minister to Christ among the poor.
placaverunt.
Chrysostomus: Nam sine CHRYS. For without alms it is

eleemosyna impossibile est regnum impossible to see the kingdom. For as
videre. Sicut enim fons, si aquas in a fountain if it keeps its waters within
se continuerit, vitiatur; sic et divites, itself grows foul, so also rich men
cum omnia penes se teneant. when they retain every thing in their
possession.
Basilius: Sed quaeret aliquis: quid BASIL; But some one will ask, upon
considerantem oportet vendere quae what grounds ought we to sell that
possidentur? Numquid tamquam eis which we have? Is it that these things
naturaliter noxiis, vel propter are by nature hurtful, or because of the
tentationem accidentem animabus temptation to our souls? To this we
ab eis? Ad hoc dicendum est, primo must answer, first, that every thing
quidem quod singulum eorum quae existing in the world if it were in itself
sunt, si per seipsum malum evil, would be no creation of God, for
existeret, non esset creatura Dei; every creation of God is good. And
omnis enim creatura Dei bona: next, that our Lord’s command
consequenter autem, quia teaches us not to cast away as evil
mandatum dominicum non docuit what we possess, but to distribute,
abicere tamquam mala quae saying, and give alms.
possidentur, sed dispensare, dicens
et date eleemosynam.
Cyrillus: Molestum autem forte est CYRIL; Now perhaps this command is
hoc mandatum divitibus; sanam irksome to the rich, yet to those who
tamen mentem habentibus non est are of a sound mind, it is not
inutile: thesaurizant enim sibi unprofitable, for their treasure is the
regnum caeleste; unde sequitur kingdom of heaven. Hence it follows,
facite vobis sacculos qui non Provide for yourselves bags which wax
veterascunt. not old, &c.
Beda: Eleemosynas videlicet BEDE; That is, by doing alms, the

operando, quarum merces in reward of which abides for ever; which
aeternum maneat: ubi non hoc must not be taken as a command that
praeceptum esse putandum est, ut no money be kept by the saints either
nil pecuniae reservetur a sanctis, vel for their own, or the use of the poor,
suis, vel pauperum usibus; cum et since we read that our Lord Himself, to
ipse dominus, cui Angeli whom the angels ministered, had a
ministrabant, loculos habuisse bag in which he kept the offerings of
legatur, a fidelibus oblata the faithful; but that God should not be
conservans; sed ne Deo propter ista obeyed for the sake of such things,
serviatur, et ob inopiae timorem and righteousness be not forsaken
iustitia deseratur. from fear of poverty.
Gregorius Nyssenus: Praecipit GREG NYSS. But He bids us lay up

autem sensibiles et terrenas opes our visible and earthly treasures where
sursum concedere, quo virtus the power of corruption does not
corruptiva non attingit; unde subdit reach, and hence He adds, a treasure
thesaurum non deficientem in caelis, that fails not, &c.
quo fur non appropiat, neque tinea
corrumpit.
Theophylactus: Quasi dicat: hic THEOPHYL. As if He said, “Here the

tinea demolitur, non autem in caelis. moth corrupts, but there is no
Deinde quia tinea quaedam non corruption in heaven.” Then because
demolitur, addidit de fure: aurum there are some things which the moth
does not corrupt, He goes on to speak
enim non demolitur tinea, sed fur of the thief, For gold the moth corrupts
tollit. not, but the thief takes an away.
Beda: Sive igitur hoc simpliciter BEDE; Whether then should it be

accipiendum est, quod pecunia simply understood, that money kept
servata deficiat, data autem fails, but given away to our neighbor
proximo, perennem fructum conferat bears everlasting fruit in heaven; or,
in caelis: seu ita quod thesaurus that the treasure of good works, if it be
boni operis si commodi terrestris stored up for the sake of earthly
occasione condatur, facile corruptus advantage, is soon corrupted and
intereat: at si caelesti solum perishes; but if it be laid up solely from
intentione congeratur, non exterius heavenly motives, neither outwardly by
hominum favore, quasi a fure qui the favor of men, as by the thief which
deforis rapit, non intus inani gloria, steals from without, nor inwardly by
quasi a tinea quae interius scindit, vainglory, as by the moth which
valet maculari. devours within, can it be defiled.
Glossa: Vel fures sunt haeretici, et GLOSS. Or, the thieves are heretics
Daemones, qui ad hoc intenti sunt ut and evil spirits, who are bent upon
spiritualibus nos spolient. Tinea, depriving us of spiritual things. The
quae vestes latenter rodit, invidia moth which secretly frets the garments
est, quae studium bonum lacerat, et is envy, which mars good desires, and
compactionem unitatis dissipat. bursts the bonds of charity.
Theophylactus: Porro, quia non THEOPHYL. Moreover, because all

omnia furto tolluntur, addit potiorem things are not taken away by theft, He
rationem et nullam prorsus adds a more excellent reason, and
patientem instantiam, dicens ubi one which admits of no objection
enim thesaurus vester est, ibi et cor whatever, saying, For where your
vestrum erit: quasi dicat: esto quod treasure is, there will your hearts be
nec tinea demoliatur, nec fur tollat; also; as if He says, “Suppose that
hoc ipsum quod est habere cor neither moth corrupts nor thief takes
affixum thesauro sepulto, et divinum away, yet this very thing, namely, to
opus, scilicet animam, terrae have the heart fixed in a buried
immergere, quanto est dignum treasure, and to sink to the earth a
supplicio? divine work, that is, the soul, how great
a punishment it deserves.”
Eusebius: Nam quilibet homo EUSEBIUS. For every man naturally

naturaliter dependet ab eo erga dwells upon that which is the object of
quod studet; illuc totum animum his desire, and thither he directs all his
applicat ubi totum commodum thoughts, where he supposes his
possidere putavit. Unde si quis in whole interest to rest. If any one then
rebus praesentis vitae habeat totam has his whole mind and affections,
mentem et intentionem, quam cor which he calls the heart, set on things
nominavit, in terrenis versatur: si of this present life, he lives in earthly
vero mentem applicaverit ad things. But if he has given his mind to
caelestia, ibi mentem habebit, ut heavenly things, there will his mind be;
videatur solo corpore cum hominibus so that he seems with his body only to
conversari, animo vero iam sit live with men, but with his mind to
aggressus mansiones caelestes. have already reached the heavenly
mansion.
Beda: Hoc autem non solum de BEDE; Now this must not only be felt
pecunia, sed de cunctis passionibus concerning love of money, but all the
sentiendum est: luxuriosi epulae passions. Luxurious feasts are
sunt thesauri, lascivi ludicra, treasures; also the sports of the gay
amatoris libido. and the desires of the lover.
Lectio 10
35 ἔστωσαν ὑμῶν αἱ 35. Let your loins be girded

ὀσφύες περιεζωσμέναι about, and your lights
burning; 36. And you
καὶ οἱ λύχνοι yourselves like to men that
καιόμενοι, 36 καὶ ὑμεῖς wait for their lord, when he
ὅμοιοι ἀνθρώποις will return from the wedding;
προσδεχομένοις τὸν that when he comes and
knocks, they may open to
κύριον ἑαυτῶν πότε
him immediately. 37.
ἀναλύσῃ ἐκ τῶν Blessed are those servants,
γάμων, ἵνα ἐλθόντος whom the lord when he
καὶ κρούσαντος comes shall find watching:
εὐθέως ἀνοίξωσιν verily I say to you, that he
shall gird himself, and make
αὐτῷ. 37 μακάριοι οἱ them to sit down to meat,
δοῦλοι ἐκεῖνοι, οὓς and will come forth and
ἐλθὼν ὁ κύριος serve them. 38. And if he
εὑρήσει γρηγοροῦντας: shall come in the second
watch, or in the third watch,
ἀμὴν λέγω ὑμῖν ὅτι
and find them so, blessed
περιζώσεται καὶ are those servants. 39. And
ἀνακλινεῖ αὐτοὺς καὶ this know, that if the
παρελθὼν διακονήσει goodman of the house had
αὐτοῖς. 38 κἂν ἐν τῇ known what hour the thief
would come, he would have
δευτέρᾳ κἂν ἐν τῇ watched, and not have
τρίτῃ φυλακῇ ἔλθῃ καὶ suffered his house to be
εὕρῃ οὕτως, μακάριοί broken through. 40. Be you
εἰσιν ἐκεῖνοι. 39 τοῦτο therefore ready also: for the
Son of man comes at an
δὲ γινώσκετε ὅτι εἰ ᾔδει
hour when you think not.
ὁ οἰκοδεσπότης ποίᾳ
ὥρᾳ ὁ κλέπτης ἔρχεται,
οὐκ ἂν ἀφῆκεν
διορυχθῆναι τὸν οἶκον
αὐτοῦ. 40 καὶ ὑμεῖς
γίνεσθε ἕτοιμοι, ὅτι ᾗ
ὥρᾳ οὐ δοκεῖτε ὁ υἱὸς
τοῦ ἀνθρώπου ἔρχεται.
Theophylactus: Postquam suum THEOPHYL. Our Lord having taught

discipulum modestum statuit His disciples moderation, taking from
dominus, spolians eum qualibet them all care and conceit of this life,
vitae cura et elevatione, iam nunc now leads them on to serve and obey,
ad ministrandum inducit, dicens sint saying, Let your loins be girded, that is,
lumbi vestri praecincti, idest always ready to do the work of your
semper proclives ad exequenda Lord, and your lamps burning, that is,
opera domini vestri; et lucernae do not lead a life in darkness, but have
ardentes, idest, non ducatis vitam with you the light of reason, showing
in tenebris, sed adsit vobis lux you what to do and what to avoid. For
rationis, ostendens vobis agenda et this world is the night, but they have
fugienda: est enim hic mundus nox. their loins girded, who follow a practical
Cincti vero lumbos sunt qui or active life. For such is the condition
practicam exequuntur; nam talis est of servants who must have with them
ministrantium habitus, quibus also lamps burning; that is, the gift of
oportet adesse et lucernas discernment, that the active man may
ardentes, idest discretionis donum: be able to distinguish not only what he
ut valeat dignoscere practicus non ought to do, but in what way; otherwise
solum quid oporteat agere, sed et men rush down the precipice of pride.
quomodo: alioquin in praecipitium But we must observe, that He first
superbiae homines ruunt. orders our loins to be girded, secondly,
Notandum autem quod primo iubet our lamps to be burning. For first indeed
lumbos praecingi, secundo comes action, then reflection, which is
lucernas ardere: nam primo quidem an enlightening of the mind. Let us then
est operatio, deinde speculatio, strive to exercise the virtues, that we
quae est illustratio mentis. Ideo may have two lamps burning, that is,
studeamus exercere virtutes, ut the conception of the mind ever shining
duas lucernas habeamus ardentes, forth in the soul, by which we are
scilicet conceptum mentis iugiter in ourselves enlightened, and learning,
anima emicantem, quo nos whereby we enlighten others.
illustramur, et doctrinam, qua
ceteros illuminamus.
Maximus: Vel lucernas accensas MAXIM. Or, he teaches us to keep our

docet habere per orationem et lamps burning, by prayer and
contemplation and spiritual love.
contemplationem, et spiritualem
dilectionem.
Cyrillus: Vel subcingi significat CYRIL; Or, to be girded, signifies

agilitatem et promptitudinem ad activity and readiness to undergo evils
sustinenda mala intuitu divini from regard to Divine love. But the
amoris; lucernae autem accensio burning of the lamp signifies that we
significat, ut non patiamur aliquos should not suffer any to live in the
in tenebris ignorantiae vivere. darkness of ignorance.
Gregorius in Evang: Vel aliter. GREG. Or else, we gird our loins when
Lumbos praecingimus cum carnis by continence we control the lusts of
luxuriam per continentiam the flesh. For the lust of men is in their
coarctamus: viris enim luxuria in loins, and of women in their womb; by
lumbis est, feminis in umbilico. A the name of loins, therefore, from the
principali igitur sexu lumborum principal sex, lust is signified. But
nomine luxuria designatur. Sed because it is a small thing not to do evil,
quia minus est mala non agere, nisi unless also men strive to labor in good
etiam quisque studeat bonis works, it is added, And your lamps
operibus insudare, additur et burning in your hands; for we hold
lucernae ardentes; quas in manibus burning lamps in our hands, when by
tenemus cum per bona opera, good works we show forth bright
proximis nostris lucis exempla examples to our neighbors.
monstramus.
Augustinus de quaest. Evang: AUG. Or, He teaches us also to gird our

Vel docet et lumbos praecingere loins for the sake of keeping ourselves
propter continentiam ab amore from the love of the things of this world,
rerum saecularium, et lucernas and to have our lamps burning, that this
ardentes habere, ut hoc ipsum vero thing may be done with a true end and
fine et recta intentione fiat. right intention.
Gregorius: Sed si utrumque horum GREG. But if a man has both of these,
agitur, restat ut quisquis ille est, whosoever he be, nothing remains for
totam spem suam in redemptoris him but that he should place his whole
sui adventu constituat; unde expectation on the coming of the
subditur et vos similes hominibus Redeemer. Therefore it is added, And
expectantibus dominum suum be you like to men that wait for their
quando revertatur a nuptiis. Ad Lord, when he will return from the
nuptias quippe dominus abiit, quia wedding, &c. For our Lord went to the
ascendens in caelum supernam wedding when ascending up into
sibi multitudinem Angelorum novus heaven as the Bridegroom He joined to
homo copulavit. Himself the heavenly multitude of
angels.
Theophylactus: Quotidie etiam in THEOPHYL. Daily also in the heavens

caelis desponsat sanctorum He betroths the souls of the Saints,
animas, quas ei Paulus vel alius whom Paul or another offers to Him, as
similis offert virginem castam. Redit a chaste virgin. But He returns from the
autem a nuptiis celebratis in caelis, celebration of the heavenly marriage,
forsan quidem universaliter in perhaps to all at the end of the whole
consummatione totius mundi, world, when He shall come from
quando veniet de caelo in gloria heaven in the glory of the Father;
patris; forsan etiam singulis horis perhaps also every hour standing
astans inopinate particulari suddenly present at the death of each
uniuscuiusque consummationi. individual.
Cyrillus: Considera etiam, quod a CYRIL; Now consider that He comes

nuptiis quasi a solemnitate venit, in from the wedding as from a festival,
qua semper existit divinitas: nihil which God is ever keeping; for nothing
enim potest incorruptibili naturae can cause sadness to the Incorruptible
inferre tristitiam. Nature.
Gregorius Nyssenus: Vel aliter. GREG NYSS. Or else, when the

Consummatis nuptiis, et wedding was celebrated and the
desponsata sibi Ecclesia, et Church received into the secret bridal
admissa ea in thalamum chamber, in the angels were expecting
secretorum, praestolabantur Angeli the return of the King to His own natural
reditum regis ad naturalem blessedness. And after their example
beatitudinem; quibus similem fieri we order our life, that as they living
decet nostram vitam; ut sicut illi together without evil, are prepared to
sine malitia conversantes parati welcome their Lord’s return, so we also,
fuerint dominicum regressum keeping watch at the door, should make
recipere; sic et nos vigilantes ad ourselves ready to obey Him when He
obedientiam promptos nos comes knocking; for it follows, that
faciamus cum advenerit pulsans; when he comes and knocks, they may
sequitur enim ut cum venerit et open to him immediately.
pulsaverit, confestim aperiant illi.
Gregorius in Evang: Venit quippe GREG. For He comes when He

cum ad iudicium properat; pulsat hastens to judgment, but He knocks,
vero cum iam per aegritudinis when already by the pain of sickness
molestiam esse mortem vicinam He denotes that death is at hand; to
designat. Cui confestim aperimus, whom we immediately open if we
si hunc cum amore suscipimus. receive Him with love. For he who
Aperire enim iudici pulsanti non trembles to depart from the body, has
vult, qui exire de corpore trepidat, no wish to open to the Judge knocking,
et eum quem contempsisse se and dreads to see that Judge whom he
meminit, videre iudicem formidat: remembers to have despised. But he
qui autem de sua spe et operatione who rests secure concerning his hope
securus est, pulsanti confestim and works, immediately opens to Him
aperit: quia cum tempus that knocks; for when he is aware of the
propinquae mortis agnoverit, de time of death drawing near, he grows
gloria retributionis hilarescit unde joyful, because of the glory of his
subditur beati servi illi, quos cum reward; and hence it is added, Blessed
venerit dominus, invenerit are the servants whom the Lord when
vigilantes. Vigilat qui ad aspectum he comes shall find watching. He
veri luminis mentis oculos apertos watches who keeps the eyes of his
tenet; qui servat operando quod mind open to behold the true light; who
credit; qui a se torporis et by his works maintains that which he
negligentiae tenebras repellit. beholds, who drives from himself the
darkness of sloth and carelessness.
Gregorius Nyssenus: Propter GREG NYSS. For the sake then of

hanc igitur vigiliam observandam keeping watch, our Lord advised above
supra dominus monuit, ut sint lumbi that our loins should be girded, and our
praecincti, et lucernae ardentes: lamps burning, for light when placed
lumen enim oppositum oculis pellit before the eyes drives away sleep. The
somnolentiam oculorum, lumbi loins also when tied with a girdle, make
etiam cingulo perstricti reddunt the body incapable of sleep. For he who
corpus insusceptibile somni; nam is girt about with chastity, and
qui praecinctus est castitate, et illuminated by a pure conscience,
pura conscientia illustratus, continues wakeful.
perseverat insomnis.
Cyrillus: Cum igitur dominus CYRIL; When then our Lord coming
veniens suos insomnes invenerit, et shall find us awake and girded, having
praecinctos, cor illuminatum our hearts enlightened, He will then
habentes, tunc eos promulgabit pronounce us blessed, for it follows,
beatos; sequitur enim amen dico Verily I say to you, that he shall gird
vobis, quia praecinget se: ex quo himself, from which we perceive that He
percipimus quod similia nobis will recompense us in like manner,
retribuet, dum cum succinctis se seeing that He will gird Himself with
praecinget. those that are girded.
Origenes: Erit enim praecinctus ORIGEN; For He will be girded about

iustitia circa lumbos suos, His loins with righteousness.
secundum Isaiam.
Gregorius: Per quam praecingit GREG. By which He girds Himself, that

se, idest ad retributionem se is, prepares for judgment.
praeparat.
Theophylactus: Vel praecinget se THEOPHYL. Or, He will gird Himself, in

in eo quod non totam ubertatem that He imparts not the whole fullness
bonorum largitur, sed hanc cohibet of blessings, but confines it within a
secundum certam mensuram. Quis certain measure. For who can
enim Deum capere potest quantus comprehend God how great He is?
est? Unde Seraphim velari dicuntur Therefore are the Seraphims said to
propter excellentiam divini veil their countenance, because of the
splendoris. Sequitur et faciet illos excellence of the Divine brightness. It
discumbere, idest omnino follows, and will make them to sit down;
requiescere: sicut enim for as a man sitting down causes his
discumbens totum corpus facit whole body to rest, so in the future
quiescere, sic in futuro adventu coming the Saints will have complete
sancti totaliter requiescent. Hic rest; for here they have not rest for the
enim non habuerunt requiem body, but there together with their souls
corporis, illic vero simul cum their spiritual bodies partaking of
animabus spiritualia corpora immortality will rejoice in perfect rest.
incorruptionem sortita, plena
gaudebunt quiete.
Cyrillus: Faciet igitur illos CYRIL; He will then make them to sit
discumbere, quasi fessos down as a refreshment to the weary,
refocillans, apponens spirituales setting before them spiritual
delicias, et statuens dapsilem enjoyments, and ordering a sumptuous
donorum suorum mensam. table of His gifts.
Dionysius ad Titum: Discubitum DIONYSIUS AR. The “sitting down” is

enim opinamur quietem a multis taken to be the repose from many
laboribus, et vitam sine laesione, et labors, a life without annoyance, the
conversationem divinam in lumine divine conversation of those that dwell
et regione viventium; universo in the region of light enriched with all
sancto affectu adimpletam et holy affections, and an abundant
copiosam donationem omnium pouring forth of all gifts, whereby they
donorum, secundum quam laetitia are filled with joy. For the reason why
adimplentur; hoc est enim quod Jesus makes them to sit down, is that
Iesus faciet eos recumbere, dans He might give them perpetual rest, and
eis perpetuam quietem, et distribute to them blessings without
distribuens eis bonorum number. Therefore it follows, And will
multitudinem; unde sequitur et pass over and serve them.
transiens ministrabit illis.
Theophylactus: Quasi vicem THEOPHYL. That is, Give back to

aequalem eis reddens, ut sicut ipsi them, as it were, an equal return, that
ministraverunt ei, ita et ipse eis as they served Him, so also He will
ministret. serve them.
Gregorius in Evang: Transiens GREG. But He is said to be passing

vero dictum est cum de iudicio ad over, when He returns from the
regnum redit. Vel dominus nobis judgment to His kingdom. Or the Lord
post iudicium transit, qui ab passes to us after the judgment, and
humanitatis forma in divinitatis suae raises us from the form of His humanity
contemplationem nos elevat. to a contemplation of His divinity.
Cyrillus: Novit autem dominus CYRIL; Our Lord knew the proneness
lubricum fragilitatis humanae ad of human infirmity to sin, but because
peccandum; sed quoniam bonus He is merciful, He does not allow us to
est, desperare non sinit, sed magis despair, but rather has compassion,
miseretur, et dat nobis poenitentiam and gives us repentance as a saving
in salutis antidotum; et ideo subdit remedy. And therefore He adds, And if
et si venerit in secunda vigilia, et si he shall come in the second watch, &c.
in tertia vigilia venerit, et ita For they who keep watch on the walls
invenerit, beati sunt servi illi. of cities, or observe the attacks of the
Dividunt enim excubantes in enemy, divide the night into three or
moeniis civitatum, et hostium four watches.
servantes aggressus, noctem in
tres aut quatuor vigilias.
Gregorius: Prima ergo vigilia GREG. The first watch then is the
primaevum tempus est vitae earliest time of our life, that is,
nostrae, idest pueritia; secunda, childhood, the second youth and
adolescentia vel iuventus; tertia manhood, but the third represents old
autem senectus accipitur. Qui ergo age. He then who is unwilling to watch
vigilare in prima vigilia noluit, in the first, let him keep even the
custodiat in secunda: et qui in second. And he who is unwilling in the
secunda noluit, tertiae vigiliae second, let him not lose the remedies of
remedia non amittat: ut qui converti the third watch, that he who has
in pueritia neglexit, saltem in neglected conversion in childhood, may
tempore iuventutis vel in senectute at least in the time of youth or old age
resipiscat. recover himself.
Cyrillus: De prima tamen vigilia CYRIL; Of the first watch, however, he

mentionem non facit, quia pueritia makes no mention, for childhood is not
non punitur a Deo, sed veniam punished by God, but obtains pardon;
meretur. Secunda vero et tertia but the second and third age owe
aetas, debet obedientiam Deo, et obedience to God, and the leading of
vitam honestam ducere ad an honest life according to His will.
voluntatem ipsius.
Graecus: Vel ad primam vigiliam GREEK EX. Or, to the first watch
pertinent diligentius viventes, quasi belong those who live more carefully, as
primum gradum sortiti; ad having gained the first step, but to the
secundam vero mediae second, those who keep the measure of
conversationis mensuram tenentes; a moderate conversation, but to the
ad tertiam vero qui sunt infra hos; third, those who are below these. And
et idem de quarta putandum est, et, the same must be supposed of the
si contingat, de quinta: diversae fourth, and if it should so happen also of
enim sunt conversationum the fifth. For there are different
mensurae, et bonus remunerator measures of life, and a good rewarder
metitur unicuique quod dignum est. metes out to every man according to his
deserts.
Theophylactus: Vel quia vigiliae THEOPHYL. Or since the watches are

sunt horae noctis provocantes the hours of the night which lull men to
soporem hominibus, intelligas sleep, you must understand that there
etiam in vita nostra esse quasdam are also in our life certain hours which
horas quae faciunt nos beatos, si make us happy if we are found awake.
insomnes reperti fuerimus. Rapuit Does any one seize your goods? Are
tibi aliquis facultates, defuncti sunt your children dead? Are you accused?
tibi filii, accusatus es: sed si in his But if at these times you have done
temporibus non feceris contra Dei nothing against the commandments of
mandata quidquam, vigilantem te God, He will find you watching in the
inveniet in secunda et tertia vigilia, second and third watch, that is, at the
idest in tempore malo perniciosum evil time, which brings destructive sleep
somnum animabus lentis inferente. to idle souls.
Gregorius: Ad excutiendam vero GREG. But to shake off the sloth of our
nostrae mentis desidiam, etiam minds, even our external losses are by
exteriora damna per similitudinem a similitude set before us. For it is
ad medium deducuntur; nam added, And this know, that if the
subditur hoc autem scitote: goodman of the house had known what
quoniam si sciret paterfamilias qua hour the thief would come.
hora fur veniret, vigilaret utique, et
non sineret perfodi domum suam.
Theophylactus: Quidam hunc THEOPHYL. Some understand this

furem intelligunt esse Diabolum, thief to be the devil, the house, the soul,
domum animam, patremfamilias the goodman of the house, man. This
hominem: non tamen videtur haec interpretation, however, does not seem
acceptio consonare sequentibus: to agree with what follows. For the
adventus enim domini comparatur Lord’s coming is compared to the thief
huic furi tamquam ex inopinato as suddenly at hand, according to the
proveniens, secundum illud word of the Apostle, The day of the
apostoli: dies domini sicut fur, ita in Lord so comes as a thief in the night.
nocte veniet; unde et hic subditur et And hence also it is here added, Be you
vos estote parati: quia qua hora also ready, for the Son of man comes at
non putatis filius hominis veniet. an hour when you think not.
Gregorius in Evang: Vel aliter. GREG. Or else; unknown to the master

Nesciente patrefamilias, fur domum the thief breaks into the house, because
perfodit: quia dum a sui custodia while the spirit sleeps instead of
spiritus dormit, improvisa mors guarding itself; death comes
veniens carnis nostrae habitaculum unexpectedly, and breaks into the
irrumpit; furi autem resisteret si dwelling place of our flesh. But he
vigilaret: quia adventum iudicis, qui would resist the thief if he were
occulte animam capit, praecavens, watching, because being on his guard
ei poenitendo occurreret, ne against the coming of the Judge, who
impoenitens periret. Horam vero secretly seizes his soul, he would by
ultimam dominus idcirco nobis repentance go to meet Him, lest he
voluit esse incognitam, ut dum illam should perish impenitent. But the last
praevidere non possumus, ad illam hour our Lord wishes to be unknown to
sine intermissione praeparemur. us, in order as we cannot foresee it, we
may be unceasingly preparing for it.
Lectio 11
41 εἶπεν δὲ ὁ πέτρος, 41. Then Peter said to him

κύριε, πρὸς ἡμᾶς τὴν Lord, speak you this parable
to us, or even to all? 42. And
παραβολὴν ταύτην the Lord said, Who then is
λέγεις ἢ καὶ πρὸς that faithful and wise
πάντας; 42 καὶ εἶπεν ὁ steward, whom his lord shall
κύριος, τίς ἄρα ἐστὶν ὁ make ruler over his
household, to give them their
πιστὸς οἰκονόμος ὁ
portion of meat in due
φρόνιμος, ὃν season? 43. Blessed is that
καταστήσει ὁ κύριος servant, whom his lord when
ἐπὶ τῆς θεραπείας he comes shall find so doing.
αὐτοῦ τοῦ διδόναι ἐν 44. Of a truth I say to you,
that he will make him ruler
καιρῷ [τὸ] over all that he has. 45. But
σιτομέτριον; 43 and if that servant say in his
μακάριος ὁ δοῦλος heart, My lord delays his
ἐκεῖνος, ὃν ἐλθὼν ὁ coming; and shall begin to
beat the menservants and
κύριος αὐτοῦ εὑρήσει
maidens, and to eat and
ποιοῦντα οὕτως: 44 drink, and to be drunken; 46.
ἀληθῶς λέγω ὑμῖν ὅτι The lord of that servant will
ἐπὶ πᾶσιν τοῖς come in a day when he looks
ὑπάρχουσιν αὐτοῦ not for him, and at an hour
when he is not aware, and
καταστήσει αὐτόν. 45 will cut him in sunder, and will
ἐὰν δὲ εἴπῃ ὁ δοῦλος appoint him his portion with
ἐκεῖνος ἐν τῇ καρδίᾳ the unbelievers.
αὐτοῦ, χρονίζει ὁ
κύριός μου ἔρχεσθαι,
καὶ ἄρξηται τύπτειν
τοὺς παῖδας καὶ τὰς
παιδίσκας, ἐσθίειν τε
καὶ πίνειν καὶ
μεθύσκεσθαι, 46 ἥξει
ὁ κύριος τοῦ δούλου
ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ
προσδοκᾷ καὶ ἐν ὥρᾳ
ᾗ οὐ γινώσκει, καὶ
διχοτομήσει αὐτὸν καὶ
τὸ μέρος αὐτοῦ μετὰ
τῶν ἀπίστων θήσει.
Theophylactus: Petrus, cui iam THEOPHYL. Peter, to whom the Church

commissa Ecclesia fuerat, quasi had already been committed, as having
omnium curam gerens, inquirit the care of all things, inquires whether
utrum ad omnes dominus our Lord put forth this parable to all. As it
parabolam protulisset; unde dicitur follows, Then Peter said to him, Lord,
ait autem ei Petrus: domine, ad speak you this parable to us, or to all?
nos dicis parabolam hanc, an ad
omnes?
Beda: Duo dominus in praemissa BEDE; Our Lord had taught two things in
parabola monuerat; et se videlicet the preceding parable to all, even that
subito venturum, et illum eos He would come suddenly, and that they
paratos expectare debere. Sed de ought to be ready and waiting for Him.
quo horum, an de utroque Petrus But it is not very plain concerning which
interrogaverit, quosve sibi of these, or whether both, Peter asked
sociisque suis comparaverit, cum the question, or whom he compared to
ait ad nos dicis, an ad omnes? himself and his companions, when he
Non facile patet. Et quidem in eo said’ Speak you to us, or to all? Yet in
quod ait nos, et omnes, non alios truth by these words, us and all, he must
quam apostolos apostolorumque be supposed to mean none other than
similes et ceteros fideles; vel the Apostles, and those like to the
Christianos et infideles, vel eos qui Apostles, and all other faithful men; or
viritim, idest sigillatim morientes, Christians, and unbelievers; or those
sui iudicis adventum nolentes who dying separately, that is, singly, both
volentesque suscipiunt, et eos qui unwillingly indeed and willingly, receive
in universali iudicio vivi sunt in the coming of their Judge, and those
carne reperiendi, significare who when the universal judgment comes
putandum est. Mirum est autem si are to be found alive in the flesh. Now it
Petrus dubitavit, vel omnibus is marvelous if Peter doubted that all
sobrie et pie et iuste vivendum must live soberly, piously, and justly, who
expectantibus beatam spem; vel wait for a blessed hope, or that the
inopinatum singulorum et omnium judgment will to each and all be
futurum esse iudicium. Unde restat unexpected. It therefore remains to be
intelligi, his scilicet duobus iam supposed, that knowing these two
bene cognitis, ea quae nescire things, he asked about that which he
poterat, quaesisse; videlicet si might not know, namely, whether those
sublimia illa vitae caelestis sublime commands of a heavenly life in
instituta, quibus possessa which He bade us sell what we have and
vendere, sacculos qui non provide bags which wax not old, and
veterascerent facere, lumbis watch with our loins girded, and lamps
praecinctis lucernisque ardentibus burning, belonged to the Apostles only,
vigilare praeceperat, ad apostolos and those like to them, or to all who
solum similesque eorum, aut ad were to be saved.
omnes qui salvandi sunt,
pertineant.
Cyrillus: Validam autem mentem CYRIL; Now to the courageous rightly

habentibus conveniunt ardua et belong the great and difficult of God’s
excellentia mandatorum holy commandments, but to those who
sanctorum; his vero qui nondum have not yet attained to such virtue,
ad hanc virtutem attigerunt belong those things from which all
conveniunt ea a quibus difficultas difficulty is excluded. Our Lord therefore
excluditur: unde dominus exemplo uses a very obvious example, to show
manifestissimo utitur, ostendens that the above-mentioned command is
mandatum praemissum convenire suited to those who have been admitted
his qui admissi sunt in gradum into the rank of disciples, for it follows,
discipulorum; sequitur enim dixit And the Lord said, Who then is that
autem dominus: quis, putas, est faithful steward?
fidelis dispensator?
Ambrosius: Vel aliter. Superioris AMBROSE; Or else, the form of the first
quidem in omnes praecepti forma command is a general one adapted to
est generalis; verum series all, but the following example seems to
sequentis exempli be proposed to the stewards, that is, the
dispensatoribus, hoc est priests; and therefore it follows, And the
sacerdotibus, videtur esse Lord said, Who then is that faithful and
proposita; unde sequitur dixit wise steward, whom his Lord shall make
autem dominus: quis, putas, est ruler over his household, to give them
fidelis dispensator et prudens their portion of meat in due season?
quem constituit dominus super
familiam suam, ut det illis in
tempore tritici mensuram?
Theophylactus: Quasi dicat: THEOPHYL. The above-mentioned

praedicta parabola communiter parable relates to all the faithful in
omnes fideles attingit; sed quid common, but now hear what suits the
vobis apostolis et doctoribus Apostles and teachers. For I ask, where
conveniat, audiatis. Quaero enim will be found the steward that possesses
quis dispensator inveniatur in se in himself faithfulness and wisdom? for
habens fidelitatem et prudentiam: as in the management of goods, whether
sicut enim in dispensationibus a man be careless yet faithful to his
facultatum, sive aliquis incautus sit master, or else wise yet unfaithful, the
fidelis domino existens, sive etiam things of the master perish; so also in
prudens sit et infidelis, dispereunt the things of God there is need of
res domini; sic et in rebus divinis faithfulness and wisdom. For I have
opus est fidelitate et prudentia: known many servants of God, and
novi enim multos Deum colentes faithful men, who because they were
et fideles; quia vero non poterant unable to manage ecclesiastical affairs,
prudenter ecclesiastica tractare have destroyed not only possessions,
negotia, non solum possessiones, but souls, exercising towards sinners
sed etiam animas destruebant, indiscreet virtue by extravagant rules of
utentes in peccatores indiscreta penance or unseasonable indulgence.
virtute per immoderata
poenitentiae mandata, vel
importunam mansuetudinem.
Chrysostomus in Matthaeum: CHRYS. But our Lord here asks the

Quaerit autem hic dominus non question not as ignorant, who was a
quasi fidelem et prudentem faithful and wise steward, but wishing to
dispensatorem ignorans, sed imply the rareness of such, and the
volens innuere raritatem rei, et greatness of this kind of chief
huiusmodi praesulatus government.
magnitudinem.
Theophylactus: Quisquis ergo THEOPHYL. Whosoever then has been

fidelis fuerit inventus et prudens, found a faithful and wise steward, let him
praesideat familiae domini, ut bear rule over the Lord’s household that
singulis temporibus det tritici he may give them their portion of meat in
mensuram, vel sermonem due season, either the word of doctrine
doctrinae, quo pascantur animae, by which their souls are fed, or the
vel operum exemplum, quo vita example of works by which their life is
informetur. fashioned.
Augustinus de quaest. Evang: AUG. Now he says portion, because of

Mensuram autem dicit propter suiting His measure to the capacity of
modum capacitatis his several hearers.
quorumcumque audientium.
Isidorus: Additum est etiam in ISIDORE PELEUS; It was added also in

tempore, quod beneficium non suo their due season, because a benefit not
tempore datum redditur cassum, conferred at its proper time is rendered
et nomen beneficii perdit. Idem vain, and loses the name of a benefit.
panis esurienti quidem appetibilis The same bread is not equally coveted
est, satiato autem non multum. De by the hungry man, and him that is
huius autem servi dispensatoris satisfied. But with respect to this
praemio subdit, dicens beatus ille servant’s reward for his stewardship, He
servus quem cum venerit adds, Blessed is that servant whom his
dominus, invenerit sic facientem. Lord when he comes shall find so doing.
Basilius: Non dicit agentem a BASIL; He says not, ‘doing,’ as if by

casu, sed sic facientem: non enim chance, but so doing. For not only
vincere solum convenit, sed etiam conquest is honorable, but to contend
certare legitime: hoc autem est sic lawfully, which is to perform each thing
singula exequi sicut recipimus in as we have been commanded.
mandatis.
Cyrillus: Sic ergo fidelis servus et CYRIL; Thus the faithful and wise
prudens, opportuno tempore servant prudently giving out in due
distribuens prudenter cibaria season the servants’ food, that is, their
famulis, hoc est spirituales escas, spiritual meat, will be blessed according
beatus erit, iuxta dictum salvatoris: to the Savior’s word, in that he will
in hoc scilicet quod obtinebit obtain still greater things, and will be
adhuc maiora, et merebitur thought worthy of the rewards which are
praemia familiaribus debita; unde due to friends. Hence it follows, Of a
sequitur vere dico vobis, quia truth I say to you, that he will make him
super omnia quae possidet ruler over all that he has.
constituet illum.
Beda: Quanta enim inter bonos BEDE; For whatever difference there is
auditores et bonos doctores est in the merits of good hearers and good
meritorum distantia, tanta est teachers, such also there is in their
etiam praemiorum: hos enim, rewards; for the one whom when He
adveniens, cum vigilantes comes He finds watching, He will make
invenerit, faciet discumbere; illos to sit down; but the others whom He
autem cum fideliter prudenterque finds faithful and wise stewards, He will
dispensantes invenerit, super place over all that He has, that is, over
omnia quae possidet constituet, all the joys of the kingdom of heaven,
idest super omnia caelestis regni not certainly that they alone shall have
gaudia: non utique ut horum soli power over them, but that they shall
dominium teneant; sed ut eorum more abundantly than the other saints
abundantius ceteris sanctis enjoy eternal possession of them.
aeterna possessione fruantur.
Theophylactus: Vel super omnia THEOPHYL. Or, he will make him ruler
bona sua constituet eum, non over all that he has, not only over His
solum super suam familiam, sed ut own household, but that earthly things
tam terrena quam caelestia ei as well as heavenly shall obey him. As it
obediant; qualis fuit Iesus Nave et was with Joshua the son of Nun, and
Elias; alter soli, alter nubibus Elias, the one commanding the sun, the
mandans: et omnes sancti, quasi other the clouds; and all the Saints as
Dei amici, rebus Dei utuntur. God’s friends use the things of God.
Quicumque etiam vitam virtuose Whosoever also passes his life
peragit, et servos suos, idest iram virtuously, and has kept in due
et concupiscentiam, recte submission his servants, that is, anger
disposuit, exhibens temporibus and desire, supplies to them their portion
singulis mensuram frumenti, irae of food in due season; to anger indeed
quidem, ut afficiatur in habentes that he may feel it against those who
odio Deum, concupiscentiae vero hate God, but to desire that he may
ut necessaria utatur carnis exercise the necessary provision for the
provisione, ordinans eam in Deum: flesh, ordering it to God. Such an one, I
talis, inquam, constituetur super say, will be set over all things which the
omnia quae possidet dominus, Lord has, being thought worthy to look
dignus omnia per speculativum into all things by the light of
intellectum intueri. contemplation.
Chrysostomus in Matthaeum: CHRYS. But our Lord not only by the
Dominus autem non solum ex honors kept in store for the good, but by
honore bonis reservato, sed ex threats of punishment upon the bad,
minis poenae in malos corrigit leads the hearer to correction, as it
auditorem; unde sequitur quod si follows, But if that servant shall say in
dixerit servus ille in corde suo: his heart, My Lord delays his coming.
moram facit dominus meus venire.
Beda: Nota, inter vitia servi mali BEDE; Observe that it is counted among
ascriptum quod tardum domini sui the vices of a bad servant that he
reditum putaverit; non autem inter thought the coming of his Lord slow, yet
boni virtutes annumeratum, quod it is not numbered among the virtues of
hunc citum speraverit, sed tantum the good that he hoped it would come
fideliter ministraverit. Nil ergo quickly, but only that he ministered
melius est quam ut patienter faithfully. There is nothing then better
sustineamus ignorare quod sciri than to submit patiently to be ignorant of
non potest; sed tantum laboremus that which can not be known, but to
ut idonei inveniamur. strive only that we be found worthy.
Theophylactus: Ex eo autem THEOPHYL. Now from not considering

quod non consideratur hora finis, the time of our departure, there proceed
multa peccata eveniunt: nam si many evils. For surely if we thought that
cogitaremus dominum venire, et our Lord was coming, and that the end
praesto esse terminum vitae of our life was as at hand, we should sin
nostrae, minus utique the less. Hence it follows, And shall
peccaremus; unde sequitur et begin to strike the man servants and
coeperit percutere pueros et maidens, and to eat and drink and be
ancillas, et edere, et bibere, et drunken.
inebriari.
Beda: In hoc servo cunctorum BEDE; In this servant is declared the

praesulum malorum narratur condemnation of all evil rulers, who,
damnatio: qui neglecto domini forsaking the fear of the Lord, not only
timore, non modo ipsi luxuriae give themselves up to pleasures, but
vacant, sed etiam subditos iniuriis also provoke with injuries those who are
stimulant; quamvis et typice possit put under them. Although these words
intelligi pueros et ancillas may be also understood figuratively,
percutere, corda infirmorum pravo meaning to corrupt the hearts of the
exemplo vitiare; edere autem, weak by an evil example; and to eat,
bibere et inebriari, facinoribus et drink, and be drunken, to be absorbed in
saeculi illecebris, quae hominem the vices and allurements of the world,
dementant, occupari. De eius which overthrow the mind of man. But
autem poena subditur veniet concerning his punishment it is added,
dominus servi illius die qua non The Lord of that servant will come in a
sperat, scilicet iudicii vel mortis, et day when he looks not for him, that is,
dividet eum. the day of his judgment or death, and
will cut him in sunder.
Basilius: Non quidem dividitur BASIL; The body indeed is not divided,
corpus, ut hoc quidem exponatur so that one part indeed should be
tormentis, illud vero dimittatur: exposed to torments, the other escape.
nam fabulosum est hoc, neque For this is a fable, nor is it a part of just
iusti iudicii, cum deliquerit totum, judgment when the whole has offended
dimidium pati poenam: nec anima that half only should suffer punishment;
secatur, tota criminosam nor is the soul cut in sunder, seeing that
conscientiam possidens, et cum the whole possesses a guilty
corpore mala cooperans; sed consciousness, and cooperates with the
divisio eius est perpetua alienatio body to work evil; but its division is the
animae a spiritu. Nunc enim etsi eternal severing of the soul from the
non sit gratia spiritus indignis, Spirit. For now although the grace of the
videtur tamen utcumque adesse, Spirit is not in the unworthy, yet it seems
conversionem eorum expectans ever to be at hand expecting their
ad salutem; tunc vero totaliter turning to salvation, but at that time it will
amputabitur ab anima. Spiritus be altogether cut off from the soul. The
ergo sanctus et bravium est Holy Spirit then is the prize of the just,
iustorum, et prima condemnatio and the chief condemnation of sinners,
peccatorum, quoniam eum indigni since they who are unworthy will lose
amittent. Him.
Beda: Vel dividet eum, a fidelium BEDE; Or He will cut him in sunder, by
consortio segregando, et eis qui separating him from the communion of
nunquam ad fidem pertinuerant the faithful, and dismissing him to those
sociando; unde sequitur who have never attained to the faith.
partemque eius cum infidelibus Hence it follows, And will appoint him his
ponet; quia qui suorum et portion with the unbelievers; for he who
domesticorum curam non habet, has no care for his own and those of his
fidem negavit, et est infideli own house, has denied the faith, and is
deterior, ut ait apostolus. worse than an infidel.
Theophylactus: Recte etiam THEOPHYL., Rightly also shall the

infidelis dispensator cum unbelieving steward receive his portion
infidelibus partem accipiet, quia with the unbelievers, because he was
vera caruit fide. without true faith.
Lectio 12
47 ἐκεῖνος δὲ ὁ δοῦλος ὁ γνοὺς 47. And that

τὸ θέλημα τοῦ κυρίου αὐτοῦ καὶ servant, which
knew his lord’s will,
μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ and prepared not
θέλημα αὐτοῦ δαρήσεται himself, neither did
πολλάς: 48 ὁ δὲ μὴ γνούς, according to his
will, shall be
ποιήσας δὲ ἄξια πληγῶν, beaten with many
δαρήσεται ὀλίγας. παντὶ δὲ ᾧ stripes. 48. But he
that knew not, and
ἐδόθη πολύ, πολὺ ζητηθήσεται did commit things
παρ' αὐτοῦ, καὶ ᾧ παρέθεντο worthy of stripes,
πολύ, περισσότερον αἰτήσουσιν shall he beaten
αὐτόν. 49 πῦρ ἦλθον βαλεῖν ἐπὶ with few stripes.
For to whomsoever
τὴν γῆν, καὶ τί θέλω εἰ ἤδη
much is given, of
ἀνήφθη. 50 βάπτισμα δὲ ἔχω him shall be much
βαπτισθῆναι, καὶ πῶς required: and to
συνέχομαι ἕως ὅτου τελεσθῇ. 51 whom men have
δοκεῖτε ὅτι εἰρήνην committed much,
of him they will ask
παρεγενόμην δοῦναι ἐν τῇ γῇ; the more.
οὐχί, λέγω ὑμῖν, ἀλλ' ἢ
διαμερισμόν. 52 ἔσονται γὰρ
ἀπὸ τοῦ νῦν πέντε ἐν ἑνὶ οἴκῳ
διαμεμερισμένοι, τρεῖς ἐπὶ δυσὶν
καὶ δύο ἐπὶ τρισίν, 53
διαμερισθήσονται πατὴρ ἐπὶ
υἱῷ καὶ υἱὸς ἐπὶ πατρί, μήτηρ
ἐπὶ τὴν θυγατέρα καὶ θυγάτηρ
ἐπὶ τὴν μητέρα, πενθερὰ ἐπὶ
τὴν νύμφην αὐτῆς καὶ νύμφη
ἐπὶ τὴν πενθεράν.
Theophylactus: Hic nobis dominus maius THEOPHYL. Our Lord here

aliquid et terribilius ostendit; non enim solum points to something still
dispensator infidelis accepta privabitur gratia, greater and more terrible, for
ut nihil eum iuvet ad vitandum supplicia; sed the unfaithful steward shall not
magis fiet ei damnationis causa dignitatis only be deprived of the grace
immensitas; unde dicitur ille autem servus, he had, so that it should profit
qui cognovit voluntatem domini sui, et non him nothing in escaping
fecit secundum voluntatem eius, plagis punishment, but the greatness
vapulabit multis. of his dignity shall the rather
become a cause of his
condemnation. Hence it is
said, And that servant who
knew his lord’s will and did it
not, shall be beaten with many
stripes.
Chrysostomus in Matthaeum: Non enim CHRYS. For all things are not
similiter in omnibus omnia iudicantur, sed judged alike in all, but greater
maior cognitio fit maioris poenae materia: knowledge is an occasion of
unde sacerdos eadem peccans cum populo, greater punishment. Therefore
multo graviora patietur. shall the Priest, committing
the same sin with the people,
suffer a far heavier penalty.
Cyrillus: Homo enim perspicax, qui CYRIL; For the man of

turpioribus suam voluntatem inclinavit, understanding who has given
inexcusabile peccatum commisit, quasi up his will to baser things will
propter malitiam recedens a domini shamelessly implore pardon,
voluntate; sed homo rusticanus rationabilius because he has committed an
implorabit veniam vindicantis; unde subditur inexcusable sin, departing as
qui autem non cognovit, et fecit digna, plagis it were maliciously from the
vapulabit paucis. will of God, but the rude or
unlearned man will more
reasonably ask for pardon of
the avenger. Hence it is
added, But he that knew not,
and did commit things worthy
of stripes, shall be beaten with
few stripes
Theophylactus: Hic obiciunt aliqui: merito THEOPHYL. Here some

punitur qui sciens voluntatem domini, non object, saying, He is
prosequitur; sed cur punitur ignorans? Quia deservedly punished who,
cum ipse scire potuisset, noluit; sed pigritans knowing the will of His Lord,
ipse fuit ignorantiae suae causa. pursues it not; but why is the
ignorant punished? Because
when he might have known,
he would not, but being
himself slothful, was the cause
of his own ignorance.
Basilius: Sed dices: si hic quidem multa BASIL; But you will say, If the
sustinet verbera, hic autem pauca, qualiter one indeed received many
dicunt quidam, quod non imponit finem stripes, and the other few, how
suppliciis? Sed sciendum est, quod hoc quod do some say He assigns no
hic dicitur non numerum poenarum, sed end to punishments? But we
differentiam indicat: potest enim aliquis esse must know, that what is here
dignus inextinguibili flamma, vel remissiori, said assigns neither measure
vel intensiori; et indeficienti verme, vel mitius nor end of punishments, but
torquente, vel fortius. their differences. For a man
may deserve unquenchable
fire, to either a slight or more
intense degree of heat, and
the worm that dies not with
greater or more violent
gnawings.
Theophylactus: Ostenditur autem THEOPHYL. But he goes on

consequenter quare doctoribus et scientibus to show why teachers and
intensior poena debeatur, cum dicitur omni learned men deserve a
autem cui multum datum est, multum severer punishment, as it is
quaeretur ab eo, et cui commendaverunt said, For to whomsoever
multum, plus petent ab eo. Datur quidem much is given, of him shall be
doctoribus gratia faciendi miracula; sed much required. Teachers
commendatur eis sermonis et doctrinae indeed are given the grace to
gratia. Sed in dato quidem non dicit aliquid perform miracles, but
plus petendum, sed in commendato sive entrusted the grace of speech
deposito: nam gratia verbi incremento eget, and learning. But not in that
et a doctore requiritur amplius: non enim which is given, He says, is any
decet eum torpere, sed augere verbi thing more to be sought, but in
talentum. that which is entrusted or
deposited; for the grace of the
word needs increase. But from
a teacher more is required, for
he should not lie idle, but
improve the talent of the word.
Beda: Vel aliter. Multum saepe datur etiam BEDE; Or else, much is often
quibusdam privatis, quibus etiam cognitio given also to certain
dominicae voluntatis et exequendi quae individuals, upon whom is
cognoscunt facultas impenditur; multum bestowed the knowledge of
autem commendatur illi cui cum sua salute God’s will, and the means of
dominici quoque gregis pascendi cura performing what they know;
committitur. Maiori ergo gratia donatos, si much also is given to him to
deliquerint, maior vindicta sequetur; whom, together with his own
mitissima autem omnium poena erit eorum salvation, is committed the
qui praeter peccatum quod originaliter care also of feeding our Lord’s
traxerunt, nullum insuper addiderunt; et in flock. Upon those then who
ceteris qui addiderunt tanto quilibet ibi are gifted with more abundant
tolerabiliorem habebit damnationem, quanto grace a heavier penalty falls;
hic minorem habuit iniquitatem. but the mildest punishment of
all will be theirs, who, beyond
the guilt they originally
contracted, have added none
besides; and in all who have
added, theirs will be the more
tolerable who have committed
fewest iniquities.
Lectio 13
54 ἔλεγεν δὲ καὶ τοῖς 54. And he said also to the
ὄχλοις, ὅταν ἴδητε people, When you see a
cloud rise out of the west,
[τὴν] νεφέλην straightway you say, There
ἀνατέλλουσαν ἐπὶ comes a shower; and so it
δυσμῶν, εὐθέως is. 55. And when you see
λέγετε ὅτι ὄμβρος the south wind blow, you say
here will be heat; and it
ἔρχεται, καὶ γίνεται
comes to pass. 56. You
οὕτως: 55 καὶ ὅταν hypocrites, you can discern
νότον πνέοντα, λέγετε the face of the sky and of
ὅτι καύσων ἔσται, καὶ the earth; but how is it that
γίνεται. 56 ὑποκριταί, you do not discern this time?
57. Yes, and why even of
τὸ πρόσωπον τῆς γῆς yourselves judge you not
καὶ τοῦ οὐρανοῦ οἴδατε what is right?
δοκιμάζειν, τὸν καιρὸν
δὲ τοῦτον πῶς οὐκ
οἴδατε δοκιμάζειν;
57 τί δὲ καὶ ἀφ' ἑαυτῶν

οὐ κρίνετε τὸ δίκαιον;
Theophylactus: Cum de THEOPHYL. When He spoke about

praedicatione disceptasset, et eam preaching, and called it a sword, His
nominasset gladium, poterant hearers may have been troubled, not
audientes turbari, nescientes quid knowing what He meant. And therefore
diceret; et ideo dominus subdit, our Lord adds, that as men determine
quod sicut aereas dispositiones per the state of the weather by certain
quaedam signa cognoscunt, sic signs, so ought they to know His
deberent eius adventum coming. And this is what he means by
cognoscere; et hoc est quod dicit saying, When you see a cloud rise out
cum videritis nubem orientem ab of the west, straightway you say, There
occasu, statim dicitis: nimbus venit, comes a shower. And when you see the
et ita fit; et cum Austrum flantem, south wind blowing, you say, There will
dicitis, quia aestus erit, et ita fit; be heat, &c. As if He says, Your words
quasi dicat: verba mea et opera and works show me to be opposed to
mea me indicant contrarium vobis: you. You may therefore suppose that I
potestis igitur coniectare quia non came not to give peace, but the storm
veni pacem dare, sed imbrem et and whirlwind. For I am a cloud, and I
turbinem. Ego enim sum nubes, et come out of the west, that is, from
venio ab occasu, idest ab humana human nature; which has been long
natura pridem multa induta since clothed with the thick darkness of
peccatorum caligine: veni etiam sin. I came also to send fire, that is, to
ponere ignem, idest aestum stir up heat. For I am the strong south
incitare: sum enim Auster ventus wind, opposed to the northern coldness.
calidus, et oppositus boreali
frigiditati.
Beda: Vel qui ex elementorum BEDE; Or, they who from the change of
immutatione flatum aurarum, quia the elements can easily when they like
voluerunt, facillime praenoscere predetermine the state of the weather,
potuerunt, possent etiam si vellent might if they wished also understand
tempus adventus domini ex dictis the time of our Lord’s coming from the
intelligere prophetarum. words of the Prophets.
Cyrillus: Prophetae enim multifarie CYRIL; For the prophets have in many
praenuntiaverunt Christi mysterium. ways foretold the mystery of Christ; it
Decebat ergo, si prudentes essent, became them therefore, if they were
ad futura prospectum intendere; wise, to stretch their prospect beyond to
nec ignorare futuras tempestates the future, nor will ignorance of the time
post vitam praesentem valerent: to come avail them after the present life.
erit enim ventus et pluvia et For there will be wind and rain, and a
supplicium futurum per ignem; et future punishment by fire; and this is
hoc significatur cum dicitur nimbus signified when it is said, A shower
venit. Decebat etiam salutis tempus comes. It became them also not to be
non ignorare, scilicet adventum ignorant of the time of salvation, that is,
salvatoris, per quem perfecta the coming of the Savior, through whom
pietas intravit mundum; et hoc perfect piety entered into the world. And
significatur cum dicitur dicitis, quia this is meant when it is said, You say
aestus erit. Unde in eorum that there will be heat. Whence it
reprehensionem subditur follows in censure of them, You
hypocritae, faciem caeli et terrae hypocrites, you can discern the face of
nostis probare; hoc autem tempus the sky and the earth, but how is it that
quomodo non probatis? you do not discern this time.
Basilius in Exameron: Est autem BASIL; Now we must observe, that

notandum, quod necessariae sunt conjectures concerning the stars are
humanae vitae siderum necessary to the life of man, as long as
coniecturae, dummodo quis ultra we do not push our searches into their
mensuram non perquirat eorum signs beyond due limits. For it is
indicia. Est enim nonnulla de pluviis possible to discover some things with
futuris percipere; plura quoque de respect to coming rain, still more
aestibus, et impetu ventorum, vel concerning heat and the force of the
particularibus vel universalibus, vel winds, whether partial or universal,
violentis vel levibus. Quanta vero stormy or gentle. But the great
commoditas ex eorum coniectura advantage that is rendered to life by
vitae praestetur, quis nescit? these conjectures is known to every
Interest enim nautae pronosticari one. For it is of importance to the sailor
procellarum pericula, viatori to prognosticate the dangers of storms,
mutationem aeris, colono fructuum to the traveler the changes of the
copiam.
weather, to the husbandmen the
abundant supply of his fruits.
Beda: Sed ne aliqui de turba se BEDE; But lest any of the people
propheticae lectionis ignaros, should allege their ignorance of the
temporum cursus probare non prophetical books as a reason why they
posse causarentur, vigilanter could not discern the courses of the
adiungit quid autem et a vobis ipsis times, He carefully adds, And why even
non iudicatis quod iustum est? of yourselves judge you not what is
Ostendens eos, etsi litteras right, showing them that although
nesciant, naturali tamen ingenio unlearned they might still by their
posse dignoscere eum, qui opera natural ability discern Him, who did
fecit quae nullus alius fecisset, works such as none other man did, to
supra hominem et Deum esse: be above man, and to be God, and that
unde post huius saeculi iniustitias, therefore after the injustice of this world,
iustum creatoris iudicium esse the just judgment of the creation would
venturum. come.
Origenes in Lucam: Nisi autem ORIGEN; But had it not been implanted
esset nobis natura insitum id quod in our nature to judge what is right, our
iustum est iudicare, nunquam Lord would never have said this.
salvator hoc diceret.
Lectio 14
58 ὡς γὰρ ὑπάγεις μετὰ 58. When you go with

τοῦ ἀντιδίκου σου ἐπ' your adversary to the
magistrate, as you are in
ἄρχοντα, ἐν τῇ ὁδῷ δὸς the way, give diligence
ἐργασίαν ἀπηλλάχθαι that you may be delivered
ἀπ' αὐτοῦ, μήποτε from him; lest he hale you
κατασύρῃ σε πρὸς τὸν to the judge, and the
judge deliver you to the
κριτήν, καὶ ὁ κριτής σε
officer, and the officer
παραδώσει τῷ πράκτορι, cast you into prison. 59. I
καὶ ὁ πράκτωρ σε βαλεῖ tell you, you shall not
εἰς φυλακήν. 59 λέγω σοι, depart thence, till you
οὐ μὴ ἐξέλθῃς ἐκεῖθεν have paid the very last
mite.
ἕως καὶ τὸ ἔσχατον
λεπτὸν ἀποδῷς.
Theophylactus: Postquam ostendit THEOPHYL. Our Lord having
dominus laudabilem discordiam, ex described a rightful difference, next
hinc docet laudabilem pacem, cum teaches us a rightful reconciliation,
dicit cum autem vadis cum adversario saying, When you go with your
tuo ad principem, in via da operam adversary to the magistrate, as you
liberari ab illo; quasi dicat: cum trahit are in the way, give diligence that
te adversarius ad iudicium, da you may be delivered from him, &c.
operam, idest omnibus modis As if He says, When your adversary
excogites, ut absolvaris ab illo. Vel da is bringing you to judgment, give
operam; idest, etsi nihil habeas, diligence, that is, try every method, to
mutuum accipe, ut absolvaris ab illo, be released from him. Or give
ne te coram iudice conveniat; unde diligence, that is, although you have
sequitur ne forte trahat te apud nothing, borrow in order that you
iudicem, et iudex tradat te exactori, et may be released from him, lest he
exactor mittat te in carcerem. summon you before the judge as it
follows, Lest he hale you to the
judge, and the judge deliver you to
the officer, and the officer cast you
into prison.
Cyrillus: In quo angustias patieris CYRIL; Where you will suffer want
donec etiam novissimum assem until you pay the last farthing; and
exigent: et hoc est quod subdit dico this is what He adds, I say to you,
tibi, non exibis inde, donec etiam you shall not depart hence.
novissimum minutum reddas.
Chrysostomus in Matthaeum: CHRYS. It seems to me that He is

Videtur mihi de praesentibus iudicibus speaking of the present judges, and
dicere, et de itinere ad praesens of the way to the present judgment,
iudicium et de carcere huius mundi: and of the prison of this world. For by
per haec enim quae apparent et in these things which are visible and at
promptu sunt, irrationabiles homines hand, ignorant men are wont to gain
se corrigere consueverunt: frequenter improvement. For often He gives a
enim non solum ex futuris bonis vel lesson, not only from future good and
malis commonet, sed etiam ex evil but from present, for the sake of
praesentibus, propter grossiores His ruder hearers.
auditores.
Ambrosius: Vel adversarius noster AMBROSE; Or our adversary is the

Diabolus est, qui serit illecebras devil, who lays his baits for sin, that
delictorum, ut habeat in supplicio he may have those his partners in
participes quos habuit in errore punishment who were his
consortes: adversarius etiam nobis est accomplices in crime; our adversary
omnis vitiorum usus: denique is also every vicious practice. Lastly,
adversaria est nobis mala conscientia, our adversary is an evil conscience,
quae nos et hic afficit, et in futurum which affects us both in this world,
accusabit et prodet. Demus igitur and will accuse and betray us in the
operam ut dum in hoc sumus vitae next. Let us then give heed, while we
curriculo constituti, tamquam a malo are in this life’s course, that we may
adversario, ita ab improbo liberemur be delivered from every bad act as
actu; ne dum imus cum adversario ad from an evil enemy. Nay, while we
magistratum, in via nostrum are going with our adversary to the
condemnet errorem. Quis autem est magistrate, as we are in the way, we
magistratus nisi penes quem omnis should condemn our fault. But who is
potestas est? Hic autem magistratus the magistrate, but He in whose
tradit reum iudici, ei scilicet cui hands is all power? But the
vivorum et mortuorum tribuit Magistrate delivers the guilty to the
potestatem, scilicet Iesu Christo, per Judge, that is, to Him, to whom He
quem occulta redarguuntur, et improbi gives the power over the quick and
operis poena mandatur. Ipse exactori dead, namely, Jesus Christ, through
tradit, et in carcerem mittit; dicit enim: Whom the secrets are made
tollite et mittite illum in tenebras manifest, and the punishment of
exteriores. Et exactores suos monstrat wicked works awarded. He delivers
esse Angelos, de quibus dicit: exibunt to the officer, and the officer casts
Angeli, et separabunt malos de medio into prison, for He says, Bind him
iustorum, et mittent eos in caminum hand and foot, and cast him into
ignis. Sed subditur dico tibi: non exies outer darkness. And he shows that
inde donec etiam novissimum His officers are the angels, of whom
minutum reddas. Si enim qui he says, The angels shall come forth,
pecuniam solvunt, non prius evacuant and sever the wicked from among
fenoris nomen quam totius sortis the just, and shall cast them into the
usque ad minimum quocumque furnace of fire; but it is added, I tell
solutionis genere quantitas universa you, you shall not depart thence till
solvatur; sic compensatione caritatis you have paid the very last mite. For
actuumque reliquorum, vel as they who pay money on interest
satisfactione quacumque peccati do not get rid of the debt of interest
poena dissolvitur. before that the amount of the whole
principal is paid even up to the least
sum in every kind of payment, so by
the compensation of love and the
other acts, or by each particular kind
of satisfaction the punishment of sin
is canceled.
Origenes: Vel aliter. Quatuor ORIGEN; Or else, He here

personas hic ponit, adversarii, introduces four characters, the
principis, exactoris, et iudicis; apud adversary, the magistrate the officer,
Matthaeum vero persona and the judge. But with Matthew the
praetermissa est principis, et pro character of the magistrate is left out,
exactore minister insertus. Discrepant and instead of the officer a servant is
etiam, quod ille quadrantem, iste introduced. They differ also in that
minutum posuit; uterque autem dixit the one has written a farthing , the
novissimum. Cunctis autem hominibus other a mite, but each has called it
duos Angelos adesse legimus; malum the last. Now we say that all men
qui adversa exhortatur, bonum qui have present with them two angels, a
optima persuadet. Ille autem bad one who encourages them to
adversarius noster, quotiescumque wicked deeds, a good one who
peccamus, exultat, sciens quoniam persuades all that is best. Now the
habet potestatem apud principem former, our adversary whenever we
saeculi huius, qui se miserat, sin rejoices, knowing that he has an
exultandi et gloriandi. In Graeco occasion for exaltations and boasting
autem cum articulo tu, qui with the prince of the world, who sent
singularitatis significator est, him. But in the Greek, “the
adversarium posuit, ut ostenderet adversary” is written with the article,
singulis hominibus singulos to signify that he is one out of many,
adversarios esse, qui ubique eos seeing that each individual is under
sequantur; principem vero sine the ruler of his nation. Give diligence
articulo posuit, ne certum videretur then that you may be delivered from
ostendere, sed unum de pluribus: non your adversary, or from the ruler to
enim unusquisque nostrum habet whom the adversary drags you, by
proprium principem, sed suae genti having wisdom, justice, fortitude, and
communem. Da ergo operam ut temperance. But if you have given
libereris ab adversario tuo, sive a diligence, let it be in Him who says, I
principe, ad quem te adversarius am the life, otherwise the adversary
trahit, habendo sapientiam, iustitiam, will hale you to the judge. Now he
fortitudinem et temperantiam. Si says, hale, to point out that they are
autem dederis operam, esto in eo qui forced unwillingly to condemnation.
dicit: ego sum via; alioquin trahet te But I know no other judge but our
adversarius ad iudicem. Dicit autem Lord Jesus Christ who delivers to the
trahit, ut ostendat nolentes ad officer. Each of us have our own
condemnationem compelli. Iudicem officers; the officers exercise rule
autem alium nescio nisi dominum over us, if we owe any thing. If I paid
nostrum Iesum Christum, qui tradit every man every thing, I come to the
exactori. Singuli exactores proprios of officers and answer with a fearless
habemus: dominantur exactores, si heart, “I owe them nothing.” But if I
debuerimus aliquid: si omnibus am a debtor, the officer will cast me
universa reddidero, nemo exactor est, into prison, nor will he suffer me to
et intrepida mente respondeo: nihil tibi go out from thence until I have paid
debeo. Quod si debitor fuero, mittet every debt. For the officer has no
me exactor in carcerem, nec patietur power to let me off even a farthing.
exire, nisi debitum omne persolvero: He who forgave one debtor five
non enim habet exactor potestatem ut hundred pence and another fifty, was
mihi saltem quadrantem concedat. the Lord, but the exactor is not the
Qui donavit debitori quingentos master, but one appointed by the
denarios, et alii quinquaginta, master to demand the debts. But the
dominus erat; iste qui exactor est, last mite he calls slight and small, for
dominus non est; sed a domino ad our sins are either heavy or slight.
exigenda debita praepositus. Happy then is he who sin not, and
Novissimum autem minutum dicit next in happiness he who has sinned
gracile et tenue: peccata enim nostra slightly. Even among slight sins there
aut pinguia sunt, aut tenuia. Beatus is diversity, otherwise he would not
igitur est qui non peccat. Secundo say until he has paid the last mite.
autem si tenue peccatum habeat, inter For if he owes a little, he shall not
ipsa quoque tenuia diversitas est: come out till he pays the last mite.
alioquin non diceret donec But he who has been guilty of a great
novissimum redderet minutum. Si
enim parum debet, non egredietur nisi debt, will have endless ages for his
solvat minimum quadrantem; qui payment.
autem magno debito fuit obnoxius,
infinita ei ad reddendum saecula
numerabuntur.
Beda: Vel aliter. Adversarius noster in BEDE; Or else, our adversary in the
via est sermo Dei contrarius nostris way is the word of God, which
carnalibus desideriis in praesenti vita: opposes our carnal desires in this
a quo liberatur qui praeceptis eius life; from which he is delivered who is
subditur: alioquin tradetur iudici, quia subject to its precepts. Else he will
sermone domini contempto, peccator be delivered to the judge, for of
reus tenebitur in examine iudicis: contempt of God’s word the sinner
quem iudex exactori tradet, idest will be accounted guilty in the
maligno spiritui, ad ultionem: qui judgment of the judge. The judge will
mittetur in carcerem, idest in Infernum; deliver him to the officer, that is, the
ubi quia semper solvere poenas evil spirit for punishment. He will then
patiendo, sed nunquam persolvendo, be cast into prison, that is, to hell,
veniam consequi non poterit, where because he will ever have to
numquam exinde exibit; sed cum pay the penalty by suffering, but
terribilissimo serpente Diabolo never by paying it obtain pardon, he
perpetuas poenas luet will never come out from thence, but
with that most terrible serpent the
devil, will expiate everlasting
punishment.
Caput 13 CHAPTER XIII
Lectio 1
1 παρῆσαν δέ τινες 1. There were present at that

ἐν αὐτῷ τῷ καιρῷ season some that told him of
the Galileans, whose blood
ἀπαγγέλλοντες Pilate had mingled with their
αὐτῷ περὶ τῶν sacrifices. 2. And Jesus
γαλιλαίων ὧν τὸ answering said to them,
αἷμα πιλᾶτος ἔμιξεν Suppose you that these
Galileans were sinners above
μετὰ τῶν θυσιῶν
all the Galileans, because they
αὐτῶν. 2 καὶ suffered such things? 3. I tell
ἀποκριθεὶς εἶπεν you, Nay: but, except you
αὐτοῖς, δοκεῖτε ὅτι οἱ repent, you shall all likewise
γαλιλαῖοι οὗτοι perish. 4. Or those eighteen,
upon whom the tower in
ἁμαρτωλοὶ παρὰ Siloam fell, and slew them,
πάντας τοὺς think you that they were siners
γαλιλαίους above all men that dwelt in
ἐγένοντο, ὅτι ταῦτα Jerusalem? 5. I tell you, Nay:
but, except you repent, you
πεπόνθασιν; 3 οὐχί, shall all likewise perish.
λέγω ὑμῖν, ἀλλ' ἐὰν
μὴ μετανοῆτε
πάντες ὁμοίως
ἀπολεῖσθε. 4 ἢ
ἐκεῖνοι οἱ δεκαοκτὼ
ἐφ' οὓς ἔπεσεν ὁ
πύργος ἐν τῷ
σιλωὰμ καὶ
ἀπέκτεινεν αὐτούς,
δοκεῖτε ὅτι αὐτοὶ
ὀφειλέται ἐγένοντο
παρὰ πάντας τοὺς
ἀνθρώπους τοὺς
κατοικοῦντας
ἰερουσαλήμ; 5 οὐχί,
λέγω ὑμῖν, ἀλλ' ἐὰν
μὴ μετανοῆτε
πάντες ὡσαύτως
ἀπολεῖσθε.
Glossa: Quia de poenis GLOSS. As He had been speaking of the

peccantium fecerat mentionem, punishments of sinners, the story is fitly
opportune nuntiatur quorumdam told Him of the punishment of certain
peccantium poena, ex cuius particular sinners, from which He takes
exemplo etiam aliis peccatoribus occasion to denounce vengeance also
poenam comminatur; unde dicitur against other sinners: as it is said, There
aderant quidam ipso in tempore were present at that season some that
nuntiantes illi de Galilaeis, told him of the Galileans, whose blood
quorum sanguinem miscuit Pilate had mingled with their sacrifices.
Pilatus cum sacrificiis eorum.
Cyrillus: Erant enim sequaces CYRIL; For these were followers of the
dogmatum Iudae Galilaei, cuius opinions of Judas of Galilee, of whom
mentionem Lucas in actibus Luke makes mention in the Acts of the
apostolorum fecit, qui dicebat: Apostles, who said, that we ought to call
non oportet quemquam vocari no man master. Great numbers of them
dominum: unde quamplures refusing to acknowledge Caesar as their
eorum, quia Caesarem non master, were therefore punished by Pilate.
fatebantur dominum, a Pilato They said also that men ought not to offer
puniti sunt. Dicebant etiam non God any sacrifices that were not ordained
oportere alias a statutis victimis in the law of Moses, and so forbade to
in lege Moysi offerre Deo; unde offer the sacrifices appointed by the
prohibebant statutas a populo people for the safety of the Emperor and
victimas pro salute imperatoris et the Roman people. Pilate then, being
populi Romani offerre. Pilatus enraged against the Galileans, ordered
ergo indignatus in Galilaeos, them to be slain in the midst of the very
iussit inter ipsas victimas, quas victims which they thought they might
ritu legis se offerre putabant, offer according to the custom of their law;
occidi, ita quod sanguis so that the blood of the offerers was
offerentium oblatis victimis mingled with that of the victims offered.
misceretur. Credente autem Now it being generally believed that these
vulgo, iustissime praedictos talia Galileans were most justly punished, as
passos esse, quasi scandala sowing offences among the people, the
seminantes in populo, incitantes rulers, eager to excite against Him the
principes in odium subditorum, hatred of the people, relate these things to
narraverunt haec salvatori, the Savior, wishing to discover what He
volentes percipere quid ei super thought about them. But He, admitting
hoc videretur. Ipse autem them to be sinners, does not however
peccatores hos esse ponit; non judge them to have suffered such things,
tamen hic asserit talia passos as though they were worse than those
esse, tamquam peiores non who suffered not. Whence it follows, And
patientibus; unde sequitur et he answered an said to them, Suppose
respondens dixit illis: putatis you that these Galileans were sinners
quod hi Galilaei prae omnibus above all the Galileans, &c.
Galilaeis peccatores fuerunt, quia
talia passi sunt? Non, dico vobis.
Chrysostomus: Punit enim CHRYS. For God punishes some sinners

Deus quosdam peccatorum, by cutting off their iniquities, and
amputans eorum nequitiam, et appointing to them hereafter a lighter
poenam illis statuens leviorem, et punishment, or perhaps even entirely
plene semovens eos ab aliis, et releasing them, and correcting those who
viventes in malitia corrigens per are living in wickedness by their
horum damnationem. Rursus punishment. Again, he does not punish
alios hic non punit, ut si sibi others, that if they take heed to
caverint poenitentes, praesentem themselves by repentance they may
poenam effugiant, et futurum escape both the present penalty and
supplicium: si vero future punishment, but if they continue in
perseveraverint, maius patiantur their sins, suffer still greater torment.
tormentum.
Titus: Manifestat et hic, quia TITUS BOST. And he here plainly shows,
quaecumque ex iudiciis accidunt that whatever judgments are passed for
in reorum supplicium, non solum the punishment of the guilty, happen not
iudicantium potestate, sed etiam only by the authority of the judges, but the
nutu Dei contingunt; unde sive will of God. Whether therefore the judge
iusta conscientia puniat iudex, punishes upon the strict grounds of
sive aliud intendens condemnet, conscience, or has some other object in
commendandum est negotium his condemnation, we must ascribe the
divinae censurae. work to the Divine appointment.
Cyrillus: Removens ergo CYRIL; To save therefore the multitudes,

populares ab intestinis insidiis from the intestine seditions, which were
occasione religionis concitatis, excited for the sake of religion, He adds,
subiungit sed nisi poenitentiam but unless you repent, and unless you
habueritis, et nisi cessaveritis cease to conspire against your rulers, for
conspirare contra principes, quod which you have no divine guidance, You
nutu divino non agitis, omnes shall all likewise perish, and your blood
simul, vel similiter, peribitis, et shall be united to that of your sacrifices.
vester sanguis vestris victimis
coniungetur.
Chrysostomus: In hoc autem CHRYS. And herein he shows that He

ostendit quod illos permisit talia permitted them to suffer such things, that
pati, ut viventes alienis periculis the heirs of the kingdom yet living might
territi fierent regni heredes. Quid be dismayed by the dangers of others.
igitur, dices, ut melior ego fiam, “What then,” you will say, “is this man
ille punitur? Non ideo; sed punished, that I might become better?”
punitur quidem propter propria Nay, but he is punished for his own
crimina; fit vero ex hoc videntibus crimes, and hence arises an opportunity
salutis materia. of salvation to those who see it.
Beda: Sed quia poenitentiam BEDE; But because they repented not in
non habuerunt, quadragesimo the fortieth year of our Lord’s Passion, the
dominicae passionis anno Romans coming, (whom Pilate
venientes Romani, quos represented, as belonging to their nation,)
designabat Pilatus ad eorum and beginning from Galilee, (whence our
gentes pertinens, et incipientes a Lord’s preaching had begun,) utterly
Galilaea, unde dominica destroyed that wicked nation, and defiled
praedicatio coeperat, radicitus with human blood not only the courts of
impiam gentem deleverunt; et the temples, where they were wont to
non solum atria templi, quo offer sacrifices, but also the inner parts of
sacrificia deferri consueverant, the doors, (where there was no entrance
sed interiora domus humano to the Galileans.)
sanguine foedarunt.
Chrysostomus: Iterum autem CHRYS. Again, there had been eighteen

alii decem et octo obruti fuerant a others crushed to death by the falling of a
quadam turre; de quibus eadem tower, of whom He adds the same things,
subdit, dicens sicut illi decem et as it follows, Or those eighteen upon
octo super quos cecidit turris in whom the tower of Siloam fell and slew
Siloa, et occidit eos, putatis quia them, think you that they were sinners
et ipsi debitores fuerunt praeter above all men that dwelt in Jerusalem? I
omnes homines habitantes in tell you, Nay, For he does not punish all in
Ierusalem? Non, dico vobis. Non this life, giving them a time meet for
enim hic omnes punit, dans aliis repentance. Nor however does he reserve
inducias poenitendi; nec tamen all for future punishment, lest men should
cunctos futurae punitioni deny His providence.
reservat, ne plures providentiam
abnegarent.
Titus: Una autem turris TITUS BOST. Now one tower is

comparatur toti civitati, ut pars compared to the whole city, that the
totum perterreat; unde subditur destruction of a part may alarm the whole.
sed si non poenitentiam egeritis, Hence it is added, But, except you repent,
omnes similiter peribitis; quasi you shall all likewise perish; as if He said,
dicat: tota civitas paulo post The whole city shall shortly be smitten if
occupabitur, si perseveraverint the inhabitants continue in impenitence.
indigenae in infidelitate.
Ambrosius: Mystice autem in AMBROSE; In those whose blood Pilate

illis, quorum sanguinem Pilatus mingled with the sacrifices, there seems
miscuit cum sacrificiis eorum, to be a certain mystical type, which
figura quaedam videtur, eos concerns all who by the compulsion of the
tangens, qui coactu diabolico non Devil offer not a pure sacrifice, whose
pure offerunt sacrificium, quorum prayer is for a sin, as it was written of
oratio est in peccatum, sicut de Judas, who when he was amongst the
Iuda scriptum est, qui sacrifices devised the betrayal of our
proditionem sanguinis dominici Lord’s blood.
inter sacrificia positus cogitabat.
Beda: Pilatus enim, qui BEDE; For Pilate, who is interpreted, “The
interpretatur os malleatoris, mouth of the hammerer,” signifies the
Diabolum significat, semper devil ever ready to strike. The blood
caedere paratum; sanguis expresses sin, the sacrifices good actions.
peccatum, sacrificia bonas Pilate then mingles the blood of the
actiones exprimunt. Pilatus ergo Galileans with their sacrifices when the
sanguinem Galilaeorum cum devil stains the alms and other good
sacrificiis eorum miscet, quando works of the faithful either by carnal
Diabolus eleemosynam et cetera indulgence, or by courting the praise of
bona fidelium, vel carnis men, or any other defilement. Those men
delectatione, vel humanae laudis of Jerusalem also who were crushed by
ambitione, vel qualibet alia peste the falling of the tower, signify that the
commaculat. Illi etiam Jews who refuse to repent will perish
Hierosolimytae a ruina turris within their own walls. Nor without
oppressi significant Iudaeos, qui meaning is the number eighteen given,
poenitere noluerunt, cum (which number among the Greeks is
moenibus suis esse perituros. made up of I and H, that is, of the same
Non frustra decem et octo, qui letters with which the name of Jesus
numerus apud Graecos ex i et e, begins.) And it signifies that the Jews
hoc est eisdem litteris quibus were chiefly to perish, because they
nomen Iesu incipit, exprimitur: would not receive the name of the Savior.
significat enim Iudaeos hinc That tower represents Him who is the
maxime perituros, quod nomen tower of strength. And this is rightly in
salvatoris recipere noluerunt. Illa Siloam, which is interpreted, “sent;” for it
turris significat illum qui est turris signifies Him who, sent by the Father,
fortitudinis, quae merito est in came into the world, and who shall grind
Siloe, quae interpretatur missus; to powder all on whom He falls.
significat enim eum qui missus a
patre venit in mundum, qui
omnes super quos cecidit
conteret.
Lectio 2
6 ἔλεγεν δὲ ταύτην 6. He spoke also this parable;

τὴν παραβολήν: A certain man had a fig tree
planted in his vineyard; and
συκῆν εἶχέν τις he came and sought fruit
πεφυτευμένην ἐν τῷ thereon, and found none. 7.
ἀμπελῶνι αὐτοῦ, καὶ Then said he to the dresser
ἦλθεν ζητῶν καρπὸν of his vineyard, Behold, these
three years I come seeking
ἐν αὐτῇ καὶ οὐχ εὗρεν.
fruit on this fig tree, and find
7 εἶπεν δὲ πρὸς τὸν none; cut it down: why
ἀμπελουργόν, ἰδοὺ cumbers it the ground? 8.
τρία ἔτη ἀφ' οὗ And he answering; said to
ἔρχομαι ζητῶν him, Lord, let it alone this
year also, till I shall dig about
καρπὸν ἐν τῇ συκῇ it, and dung it: 9. And if it
ταύτῃ καὶ οὐχ bear fruit, well: and if not,
εὑρίσκω. ἔκκοψον then after that you shall cut it
[οὖν] αὐτήν: ἱνατί καὶ down.
τὴν γῆν καταργεῖ; 8 ὁ
δὲ ἀποκριθεὶς λέγει
αὐτῷ, κύριε, ἄφες
αὐτὴν καὶ τοῦτο τὸ
ἔτος, ἕως ὅτου σκάψω
περὶ αὐτὴν καὶ βάλω
κόπρια: 9 κἂν μὲν
ποιήσῃ καρπὸν εἰς τὸ
μέλλον — εἰ δὲ μή γε,
ἐκκόψεις αὐτήν.
Titus: Iactabant se Iudaei ex eo TITUS BOST. The Jews were boasting,
quod decem et octo perierant; ipsi that while the eighteen had perished,
vero omnes remanserunt illaesi; they all remained unhurt. He therefore
unde proponit eis fici parabolam; sets before them the parable of the fig
dicit enim dicebat autem hanc tree, for it follows, He spoke also this
similitudinem: arborem fici parable; A certain man had a fig tree
habebat quidam plantatam in planted in his vineyard.
vinea sua.
Ambrosius: Vinea domini AMBROSE; There was a vineyard of the

Sabaoth erat quam dedit in Lord of hosts, which He gave for a spoil
rapinam gentium. Apta autem to the Gentiles. And the comparison of
synagogae arboris istius the fig tree to the synagogue is well
comparatio est: quia sicut arbor chosen, because as that tree abounds
ista redundans foliis fluentibus, with wide and spreading foliage, and
spem possessoribus suis cassa deceives the hopes of its possessor with
speratorum proventuum the vain expectation of promised fruit, so
expectatione destituit: ita etiam in also in the synagogue, while its teachers
synagoga dum doctores eius are unfruitful in good works, yet magnify
operibus infecundi, verbis tamen themselves with words as with abundant
velut foliis redundantibus leaves, the empty shadow of the law
gloriantur, inanis umbra legis stretches far and wide. This tree also is
exuberat. Haec etiam sola arbor the only one which puts forth fruit in
ab initio germinat poma pro place of flowers. And the fruit falls, that
floribus, et poma decident ut poma other fruit may succeed; yet some few of
succedant; manent tamen aliqua the former remain, and do not fall. For
priorum perrara, nec decidunt. the first people of the synagogue fell off
Etenim primus synagogae populus as a useless fruit, in order that out of the
velut inutilis decidit fructus ut de fruitfulness of the old religion might arise
pinguedine religionis antiquae the new people of the Church; yet they
novus Ecclesiae populus who were the first out of Israel whom a
emergeret; primo tamen ex Israel, branch of a stronger nature bore, under
grossi maturescentis exemplo, the shadow of the law and the cross, in
pulcherrimorum gratia fructuum the bosom of both, stained with a double
caeteris praestiterunt: quibus juice after the example of a ripening fig,
dicitur: sedebitis super duodecim surpassed all others in the grace of most
thronos. Nonnulli tamen ficum excellent fruits; to whom it is said, You
istam non synagogae, sed malitiae shall sit upon twelve thrones. Some
et improbitatis figuram putant: hi however think the fig tree to be a figure
tamen in nullo distant, nisi quod not of the synagogue, but of wickedness
pro specie genus eligunt. and treachery; yet these differ in nothing
from what has gone before, except that
they choose the genus instead of the
species.
Beda: Ipse autem dominus BEDE; The Lord Himself who
synagogam per Moysen instituit, in established the synagogue by Moses,
carne natus apparuit, et crebrius in came born in the flesh, and frequently
synagoga docens fructum fidei teaching in the synagogue, sought for
quaesivit, sed in Pharisaeorum the fruits of faith, but in the hearts of the
mente non invenit; unde sequitur Pharisees found none; therefore it
et venit fructum quaerens in illa, et follows, And came seeking fruit on it, and
non invenit. found none.
Ambrosius: Quaerebat autem AMBROSE; But our Lord sought, not

dominus, non quia fructum because He was ignorant that the fig
ficulneae deesse nesciret; sed ut tree had no fruit, but that He might show
ostenderet in figura, quia fructum in a figure that the synagogue ought by
synagoga iam habere deberet. this time to have fruit. Lastly, from what
Denique ex sequentibus docet non follows, He teaches that He Himself
se ante tempus venisse, qui per came not before the time who came after
triennium venit; sic enim habes: three years. For so it is said, Then said
dixit autem ad cultorem vineae: he to the dresser of the vineyard,
ecce anni tres sunt ex quo venio Behold, these three years I come
quaerens fructum in ficulnea hac seeking fruit on this fig tree, and find
et non invenio. Venit ad Abraham, none. He came to Abraham, He came to
venit ad Moysen, venit ad Mariam, Moses, He came to Mary, that is, He
hoc est, venit in signaculo, venit in came in the seal of the covenant, He
lege, venit in corpore: adventum came in the law, He came in the body.
eius ex beneficiis recognoscimus: We recognise His coming by His gifts; at
alibi purificatio, alibi sanctificatio, one time purification, at another
alibi iustificatio est; circumcisio sanctification, at another justification.
purificavit, lex sanctificavit, gratia Circumcision purified, the law sanctified,
iustificavit. Ergo populus grace justified. The Jewish people then
Iudaeorum neque purificari potuit, could not be purified because they had
quia circumcisionem corporis, non not the circumcision of the heart, but of
animi habuit; neque sanctificari, the body; nor be sanctified, because
quia virtutem legis ignorans, ignorant of the meaning of the law, they
carnalia magis quam spiritualia followed carnal things rather than
sequebatur; neque iustificari, quia spiritual; nor justified, because not
delictorum suorum poenitentiam working repentance for the their
non gerens, gratiam nesciebat. offences, they knew nothing of grace.
Merito ergo nullus fructus in Rightly then was there no fruit found in
synagoga inventus est; et ideo the synagogue, and consequently it is
iubetur excidi; sequitur enim ordered to be cut down; for it follows, Cut
succide ergo illam: ut quid etiam it down, why cumbers it the ground? But
terram occupat? Bonus autem the merciful dresser, perhaps meaning
cultor, et fortassis ille in quo him on whom the Church is founded,
Ecclesiae fundamentum est, foreseeing that another would be sent to
praesagiens, alterum ad gentes, the Gentiles, but he himself to them who
se autem ad eos qui ex were of the circumcision, piously
circumcisione sunt, esse intercedes that it may not be cut off;
mittendum, religiose ne excidatur trusting to his calling, that the Jewish
intervenit, fretus vocatione sua people also might be saved through the
etiam populum Iudaeorum per Church. Hence it follows, And he
Ecclesiam posse salvari; unde answering said to him, Lord, let it alone
sequitur at ille respondens, dixit this year also. He soon perceived
illi: domine, dimitte illam et hoc hardness of bears and pride to be the
anno. Cito duritiam superbiamque causes of the barrenness of the Jews.
Iudaeorum causas esse sterilitatis He knew therefore how to discipline, who
agnovit. Itaque venit excolere qui knew how to censure faults. Therefore
novit vitia reprehendere; unde adds He, till I shall dig about it. He
subdit usque dum fodiam circa promises that the hardness of their
illam. Pollicetur dura cordis eorum hearts shall be dug about by the
apostolicis ligonibus esse Apostles’ spades, lest a heap of earth
fodienda, ne radicem sapientiae, cover up and obscure the root of
terrarum acervus obruat et wisdom. And He adds, and dung it, that
abscondat. Subdit autem et is, by the grace of humility, by which
mittam stercora, idest humilitatis even the fig is thought to become fruitful
affectum, per quem in Evangelium toward the Gospel of Christ. Hence He
Christi etiam Iudaeus fore adds, And if it bear fruit, well, that is, it
existimatur fructuosus; unde shall be well, but if not, then after that
subdit et si quidem fecerit fructum, you shall cut it down.
bene scilicet erit; sin autem, in
futurum succides illam.
Beda: Quod quidem per Romanos BEDE; Which indeed came to pass
factum est, a quibus gens Iudaea under the Romans, by whom the Jewish
succisa, et a terra promissionis nation was cut off, and thrust out from
expulsa est. the land of promise.
Augustinus de Verb. Dom: Vel AUG. Or, in another sense, the fig tree is
aliter totum. Arbor ficulnea genus the race of mankind. For the first man
humanum est. Primus enim homo after he had sinned concealed with fig
qui peccavit, foliis ficulneae leaves his nakedness, that is, the
pudenda velavit, hoc est membra members from which we derive our birth.
unde nati sumus.
Theophylactus: Sed et quisque THEOPHYL. But each one of us also is

nostrum ficus est in vinea Dei, hoc a fig tree planted in the vineyard of God,
est in Ecclesia, vel in hoc mundo that is, in the Church, or in the world.
plantata.
Gregorius in Evang: Tertio autem GREG. But our Lord came three times to
dominus ad ficulneam venit: quia the fig tree, because He sought after
naturam generis humani ante man’s nature before the law, under the
legem, sub lege, sub gratia, law, and under grace, by waiting,
expectando, admonendo, admonishing, visiting; but yet He
visitando requisivit: sed tamen complains that for three years he found
tribus annis fructum se non no fruit, for there are some wicked men
invenisse conqueritur: quia whose hearts are neither corrected by
quorumdam pravorum mentes nec the law of nature breathed into them, nor
inspirata lex naturalis corrigit, nec instructed by precepts, nor converted by
praecepta erudiunt, nec the miracles of His incarnation.
incarnationis eius miracula
convertunt.
Theophylactus: Tertio autem THEOPHYL. Our nature yields no fruit

natura nostra fructum petita non though three times sought for; once
tribuit: semel quidem cum in indeed when we transgressed the
Paradiso praevaricati sumus commandment in paradise; the second
praeceptum, secundo cum in lege time, when they made the molten calf
vitulum conflaverunt, tertio cum under the law; thirdly, when they rejected
salvatorem renuerunt. Sed id the Savior. But that three years’ time
triennium intelligendum est pro must be understood to mean also the
tribus aetatibus, puerili, virili, et three ages of life, boyhood, manhood,
senili. and old age.
Gregorius: Sed cum magno GREG. But with great fear and trembling
timore audiendum est quod dicitur should we hear the word which follows,
succide ergo illam: ut quid etiam Cut it down, why cumbers it the ground.
terram occupat? Unusquisque For every one according to his measure,
enim iuxta modum suum, in whatsoever station of life he is, except
inquantum locum vitae praesentis he show forth the fruits of good works,
tenet, si fructum bonae operationis like an unfruitful tree, cumbers the
non exhibet, velut infructuosa ground; for wherever he is himself
arbor terram occupat: quia in eo placed, he there denies to another the
loco in quo ipse est, aliis operandi opportunity of working.
occasionem negat.
Basilius: Proprium enim est PSEUDO-BASIL; For it is the part of

divinae propitiationis non silenter God’s mercy not silently to inflict
poenas infligere, sed praemittere punishment, but to send forth
minas, revocando ad threatenings to recall the sinner to
poenitentiam; sicut Ninivitis fecit, repentance, as He did to the men of
et nunc cultori dicens succide Nineveh, and now to the dresser of the
eam: provocans quidem ipsum ad vineyard, saying, Cut it down, exciting
curam eius, suscitans vero him indeed to the care of it, and stirring
sterilem animam ad producendos up the barren soil to bring forth the
debitos fructus. proper fruits.
Gregorius Nazianzenus: Igitur GREG NAZ. Let us not then strike

nec nos feriamus subito, sed suddenly, but overcome by gentleness,
praevaleamus misericordia; ne lest we cut down the fig tree still able to
secemus ficum potentem adhuc bear fruit, which the care perhaps of a
fructum facere, quam forsitan skillful dresser will restore. Hence it is
curabit periti custodis studium; also here added, And he answering said
unde et hic subditur at ille to him, Lord, let alone, &c.
respondens dixit illi: dimitte illam
hoc anno, usque dum fodiam circa
illam.
Gregorius: Per cultorem vineae GREG. By the dresser of the vineyard is

praepositorum ordo exprimitur, qui represented the order of Bishops, who,
dum praesunt Ecclesiae, by ruling over the Church, take care of
dominicae vineae curam gerunt. our Lord’s vineyard.
Theophylactus: Vel paterfamilias THEOPHYL. Or the master of the

Deus pater est, cultor vero household is God the Father, the dresser
Christus, qui ficum amputari ut is Christ, who will not have the fig tree
sterilem non permittit; quasi ad cut down as barren, as if saying to the
patrem diceret: si per legem et Father, Although through the Law and
prophetas fructum poenitentiae the Prophets they gave no fruit of
non dederunt, meis eos irrigabo repentance, I will water them with My
passionibus et doctrinis; et forsitan sufferings and teaching, and perhaps
dabunt obedientiae fructum. they will yield us fruits of obedience.
Augustinus de Verb. Dom: Vel AUG. Or, the husbandmen who

colonus, qui intercedit, est omnis intercedes is every holy man who ho
sanctus qui intra Ecclesiam orat within the Church prays for them that are
pro eis qui sunt extra Ecclesiam, without the Church, saying, O Lord, O
dicens domine, dimitte illam hoc Lord, let it alone this year, that is, for that
anno, idest tempore isto sub time vouchsafed under grace, until I dig
gratia, usque dum fodiam circa about it. To dig about it, is to teach
illam. Circumfodere est humility and patience, for the ground
humilitatem et patientiam docere. which has been dug is lowly. The dung
Fossa enim est humilis terra, signifies the soiled garments, but they
stercus autem in bono intellige: bring forth fruit. The soiled garment of
sordes sunt, sed fructum dant: the dresser, is the grief and mourning of
sordes cultoris dolor est sinners; for they who do penance and do
peccatoris. Qui autem agunt it truly are in soiled garments.
poenitentiam, in sordibus agant et
veraciter agant.
Gregorius: Vel peccata carnis, GREG. Or, the sins of the flesh are
stercora vocantur. Ex stercore called the dung. From this then the tree
igitur ad fructum reviviscit arbor, revives to bear fruit again, for from the
quia de consideratione peccati, ad remembrance of sin the soul quickens
bona se opera resuscitat animus. itself to good works. But there are very
Sed sunt plerique qui many who hear reproof, and yet despise
increpationes audiunt, et tamen ad the return to repentance; wherefore it is
poenitentiam redire contemnunt; added, And if it bear fruit, well.
propter quod subditur et si quidem
fecerit fructum.
Augustinus de Verb. Dom: Bene AUG. That is, it will be well, but if not,
scilicet erit; sin autem, in futurum then after that you shall cut it down;
succides eam, quando scilicet in namely, when you shall come to judge
iudicio venies iudicare vivos et the quick and the dead. In the mean time
mortuos. Interim modo parcitur. it is now spared.
Gregorius: Qui autem nunc non GREG. But he who will not by correction
vult ad fecunditatem pinguescere grow rich to fruitfulness, falls to that
per increpationem, illic cadit unde place from whence he is no more able to
iam resurgere per poenitentiam rise again by repentance.
non valet.
Lectio 3
10 ἦν δὲ διδάσκων ἐν 10. And he was teaching in

μιᾷ τῶν συναγωγῶν one of the synagogues on the
sabbath. 11. And, behold,
ἐν τοῖς σάββασιν. 11 there was a woman which had
καὶ ἰδοὺ γυνὴ a spirit of infirmity eighteen
πνεῦμα ἔχουσα years, and was bowed
ἀσθενείας ἔτη together, and could in no wise
lift up herself. 12. And when
δεκαοκτώ, καὶ ἦν
Jesus saw her, he called her
συγκύπτουσα καὶ μὴ to him, and said to her,
δυναμένη ἀνακύψαι Woman, you are loosed from
εἰς τὸ παντελές. 12 your infirmity. 13. And he laid
ἰδὼν δὲ αὐτὴν ὁ his hands on her: and
immediately she was made
Ἰησοῦς straight, and glorified God. 14.
προσεφώνησεν καὶ And the ruler of the
εἶπεν αὐτῇ, γύναι, synagogue answered with
ἀπολέλυσαι τῆς indignation, because that
Jesus had healed on the
ἀσθενείας σου, 13 καὶ
sabbath day, and said to the
ἐπέθηκεν αὐτῇ τὰς people, There are six days in
χεῖρας: καὶ which men ought to work: in
παραχρῆμα them therefore come and be
ἀνωρθώθη, καὶ healed, and not on the
sabbath day. 15. The Lord
ἐδόξαζεν τὸν θεόν. then answered him, and said,
14 ἀποκριθεὶς δὲ ὁ you hypocrite, do not each
ἀρχισυνάγωγος, one of you on the sabbath
ἀγανακτῶν ὅτι τῷ loose his ox or or ass from the
stall, and lead him away to
σαββάτῳ
watering? 16. And ought not
ἐθεράπευσεν ὁ this woman, being a daughter
Ἰησοῦς, ἔλεγεν τῷ of Abraham, whom Satan has
ὄχλῳ ὅτι ἓξ ἡμέραι bound, lo, these eighteen
εἰσὶν ἐν αἷς δεῖ years, be loosed from this
bond on the sabbath day? 17.
ἐργάζεσθαι: ἐν And when he had said these
αὐταῖς οὖν ἐρχόμενοι things, all his adversaries
θεραπεύεσθε καὶ μὴ were ashamed: and all the
τῇ ἡμέρᾳ τοῦ people rejoiced for all the
glorious things that were done
σαββάτου. 15
by him.
ἀπεκρίθη δὲ αὐτῷ ὁ
κύριος καὶ εἶπεν,
ὑποκριταί, ἕκαστος
ὑμῶν τῷ σαββάτῳ οὐ
λύει τὸν βοῦν αὐτοῦ
ἢ τὸν ὄνον ἀπὸ τῆς
φάτνης καὶ
ἀπαγαγὼν ποτίζει;
16 ταύτην δὲ
θυγατέρα ἀβραὰμ
οὖσαν, ἣν ἔδησεν ὁ
σατανᾶς ἰδοὺ δέκα
καὶ ὀκτὼ ἔτη, οὐκ
ἔδει λυθῆναι ἀπὸ τοῦ
δεσμοῦ τούτου τῇ
ἡμέρᾳ τοῦ σαββάτου;
17 καὶ ταῦτα
λέγοντος αὐτοῦ
κατῃσχύνοντο
πάντες οἱ
ἀντικείμενοι αὐτῷ,
καὶ πᾶς ὁ ὄχλος
ἔχαιρεν ἐπὶ πᾶσιν
τοῖς ἐνδόξοις τοῖς
γινομένοις ὑπ' αὐτοῦ.
Ambrosius: Cito quod de AMBROSE; He soon explained that He

synagoga dixerat indicavit; ad had been speaking of the synagogue,
ipsam utique arborem venisse se showing, that He truly came to it, who
monstrat qui in eadem preached in it, as it is said, And he was
praedicabat; unde dicitur erat teaching in one of the synagogues.
autem docens in synagoga
eorum sabbatis.
Chrysostomus: Docet quidem CHRYS. He teaches indeed not

non seorsum, sed in synagogis separately, but in the synagogues; calmly,
secure, in nullo dubitans, nec neither wavering in any thing, nor
aliquid contra legem Moysi determining aught against the law of
statuens; sabbato autem, quia Moses; on the Sabbath also, because the
tunc Iudaei legi vacabant. Jews were then engaged in the hearing
of the law.
Cyrillus: Ad expugnationem CYRIL; Now that the Incarnation of the

autem corruptionis, et mortis, et Word was manifested to destroy
invidiae Diaboli contra nos, prodiit corruption and death, and the hatred of
incarnatio verbi; et hoc apparet the devil against us, is plain from the
ex ipsis eventibus; sequitur enim actual events; for it follows, And behold
et ecce mulier quae habebat there was a woman which had a spirit of
spiritum infirmitatis annis decem infirmity, &c. He says spirit of infirmity,
et octo. Dicit autem spiritum because the woman suffered from the
infirmitatis, quia mulier haec cruelty of the devil, forsaken by God
patiebatur atrocitate Diaboli, because of her own crimes or for the
derelicta a Deo propter propria transgression of Adam, on account of
crimina, vel propter which the bodies of men incur infirmity
transgressionem Adae, ob quam and death. But God gives this power to
humana corpora infirmitatem et the Devil, to the end that men when
mortem incurrerunt. Dat autem pressed down by the weight of their
super hoc Deus Diabolo adversity might betake them to better
potestatem, ut homines mole things. He points out the nature of her
adversitatis depressi, velint ad infirmity, saying, And was bowed
meliora transire. Genus autem together, and could in no wise lift up
infirmitatis ostendit, dicens et erat herself.
inclinata, nec omnino poterat
sursum respicere.
Basilius: Brutorum siquidem BASIL; Because the head of the brutes is

caput humi deflexum est, terram bent down towards the ground and looks
cernit; caput hominis erectum est upon the earth, but the head of man was
in caelum, oculi superna made erect towards the heaven, his eyes
conspiciunt: convenit enim ei tending upward. For it becomes us to
quaerere superna, transcendere seek what is above, and with our sight to
terrena intuitu. pierce beyond earthly things.
Cyrillus: Ostendens autem CYRIL; But our Lord, to show that His
dominus adventum suum in hunc coming into this world was to be the
mundum dissolutivum esse loosing of human infirmities, healed this
humanarum passionum, woman. Hence it follows, And when
mulierem sanavit; unde sequitur Jesus saw her, he called her to him, and
quam cum vidisset Iesus, vocavit said to her, Woman, you are loosed from
eam ad se, et ait illi: mulier, your infirmity. A word most suitable to
dimissa es ab infirmitate tua. Vox God, full of heavenly majesty; for by His
aptissima Deo, plena maiestate royal assent He dispels the disease. He
superna: fugat enim morbum also laid His hands upon her, for it
imperatorio motu: qui etiam follows, He laid his hands on her, and
manus illi imponit; sequitur enim immediately she was made straight, and
imposuit illi manus; et confestim glorified God. We should here answer,
erecta est, et glorificabat Deum: that the Divine power had put on the
in quo oportet perpendere sacred flesh. For it was the flesh of God
sacram carnem induisse virtutem Himself, and of no other, as if the Son of
divinam: erat enim ipsius Dei Man existed apart from the Son of God,
caro, non autem alicuius alterius, as some have falsely thought. But the
quasi separatim existente filio ungrateful ruler of the synagogue, when
hominis a filio Dei, sicut falso he saw the woman, who before was
aliquibus visum est. Sed ingratae creeping on the ground, now by Christ’s
synagogae praesul, postquam single touch made upright, and relating
vidit feminam humi repentem solo the mighty works of God, sullies his zeal
tactu erectam, et divina for the glory of the Lord with envy, and
referentem magnalia, ardens condemns the miracle, that he might
domini gloria, irretitur invidia, appear to be jealous for the Sabbath.
As
arguitque miraculum, quasi it follows, And the ruler of the synagogue
videretur sollicitari pro sabbato; answered with indignation, because that
unde sequitur respondens autem Jesus had healed on the sabbath day,
archisynagogus indignans quia and said to the people, There are six
sabbato curasset hominem Iesus, days in which men ought to work, and not
dicebat turbae: sex dies sunt in on the sabbath-day. He would have those
quibus oportet operari; in his who are dispersed about on the other
venite et curamini, et non in die days, and engaged in their own works,
sabbati. Hortatur ceteris diebus not come on the Sabbath to see and
dispersos, et propriis vacantes admire our Lord’s miracles, lest by
operibus, non sabbato, videre et chance they should believe. But the law
mirari prodigia domini, ne forte has not forbidden all manual work on the
credant. Sed dic, lex prohibuit ab Sabbath-day, and has it forbidden that
opere manuali die sabbati which is done by a word or the mouth?
abstinere; numquid ab eo quod Cease then both to eat and drink and
verbo et ore fit? Cesses ergo speak and sing. And if you read not the
comedere et potare ac loqui et law, how is it a Sabbath to you? But
psallere in sabbato. Et si nec supposing the law has forbidden manual
legem legis, cur tibi sabbatum? works, how is it a manual work to raise a
Ceterum, si manuale opus lex woman upright by a word?
prohibuit, quomodo manuale
opus est feminam verbo erigere?
Ambrosius: Denique et Deus ab AMBROSE; Lastly, God rested from the

operibus mundi quievit, non works of the world not from holy works,
operibus quibus sempiterna et for His working is constant and
iugis operatio est, sicut filius ait: everlasting; as the Son says, My Father
pater meus usque modo operatur, works until now, and I work; that after the
et ego operor, ut ad similitudinem likeness of God our worldly, not our
Dei saecularia nostra opera, non religious, works should cease.
religiosa cessarent. Unde Accordingly our Lord pointedly answered
dominus specialiter ei respondit; him, as it follows, You hypocrite, do not
sequitur enim respondit autem ad each on of you on the sabbath-day loose
illum dominus, et dixit: hypocritae, his ox or his ass? &c.
unusquisque vestrum in sabbato
non solvit bovem suum aut
asinum a praesepio, et ducit
adaquare?
Basilius: Hypocrita est qui in BASIL; The hypocrite is one who on the
theatro assumit alienam stage assumes a different character from
personam; sic et in vita praesenti his own. So also in this life some men
quidam alia gerunt in corde, et carry one thing in their heart, and show
alia superficialiter ostendunt another on the surface to the world.
hominibus.
Chrysostomus: Bene igitur dicit CHRYS. Well then does he call the ruler
hypocritam principem synagogae: of the synagogue a hypocrite, for he had
quia faciem habebat legis cultoris, the appearance of an observer of the law,
mens vero eius erat versuti et but in his heart was a crafty and envious
invidi: non enim turbatur propter man. For it troubles him not that the
sabbatum, quia violatur, sed Sabbath is broken, but that Christ is
propter Christum, quia glorificatur. glorified. Now observe, that whenever
Tu tamen attende, quod ubi Christ orders a work to be done, (as
quidem opus fieri iussit, sicut cum when He ordered the man sick of the
paralytico iussit grabatum tollere, palsy to take up his bed,) He raises His
transtulit sermonem ad maius, words to something higher, convincing
convincens eos per dignitatem men by the majesty of the Father, as He
patris, cum dicit: pater meus says, My Father works until now, and I
usque modo operatur, et ego work. But in this place, as doing every
operor; hic autem ubi totum thing by word, He adds nothing further,
faciens verbo, nihil aliud adicit, ex refuting their calumny by the very things
his quae ipsi faciebant, which they themselves did.
calumniam solvit.
Cyrillus: Arguitur autem CYRIL; Now the ruler of the synagogue is

archisynagogus ut hypocrita, dum convicted a hypocrite, in that he leads his
bruta quidem adaquat in sabbato, cattle to watering on the Sabbath-day, but
mulierem vero non magis genere this woman, not more by birth than by
quam fide filiam Abrahae, non faith the daughter of Abraham, he thought
dignam putat solvi ab aegritudinis unworthy to be loosed from the chain of
vinculo; unde subdit hanc autem her infirmity. Therefore He adds, And
filiam Abrahae, quam alligavit ought not this woman, being a daughter
Satanas ecce decem et octo of Abraham whom Satan has bound lo,
annis, non oportuit solvi a vinculo these eighteen years, to be loosed from
isto die sabbati? Malebat this bond on the sabbath-day? The ruler
siquidem mulierem tamquam preferred that this woman should like the
quadrupedia cernere terram, beasts rather look upon the earth than
quam hominum staturam receive her natural stature, provided that
recipere, dummodo Christus non Christ was not magnified. But they had
magnificaretur. Non autem erat nothing to answer; they themselves
eis quid responderent; sed ipsi unanswerably condemned themselves.
sibi ipsis erant irrefragabilis Hence it follows, And when he had said
reprehensio; unde sequitur et these things, all his adversaries were
cum haec diceret, erubescebant ashamed. But the people, reaping great
omnes adversarii eius; sed good from His miracles, rejoiced at the
populus, quasi commoda ex signs which they saw, as it follows, And
miraculis consequens, laetabatur all the people rejoiced;. For the glory of
de signis; unde sequitur et omnis His works vanquished every scruple in
populus gaudebat in universis them who sought Him not with corrupt
quae gloriose fiebant ab eo. Nam hearts.
claritas operum omnem
quaestionem solvebat apud eos
qui non quaerebant mentibus
perversis.
Gregorius in Evang: Mystice GREG. Mystically the unfruitful fig tree

autem hoc significat ficulnea signifies the woman that was bowed
infructuosa quod mulier inclinata: down. For human nature of its own will
humana enim natura ad rushes into sin, and as it would not bring
peccatum ex voluntate corruens, forth the fruit of obedience, has lost the
quia fructum obedientiae ferre state of uprightness. The same fig tree
noluit, statum rectitudinis amisit; preserved signifies the woman made
et hoc significat ficulnea reservata upright.
quod mulier erecta.
Ambrosius: Vel ficus synagogam AMBROSE; Or the fig tree represents the
figurat. Denique in muliere infirma synagogue; afterwards in the infirm
quasi Ecclesiae figura succedit; woman there follows as it were a figure of
quae cum mensuram legis et the Church, which having fulfilled the
resurrectionis impleverit, in illa measure of the law and the resurrection,
quiete perpetua in sublime erecta and now raised up on high in that eternal
fastigium, inclinationem nostrae resting place, can no more experience
infirmitatis sentire non potuit. Nec the frailty of our weak inclinations. Nor
aliter curari potuisset haec mulier, could this woman be healed except she
nisi quia legem implevit et had fulfilled the law and grace. For in ten
gratiam: nam in decem verbis sentences is contained the perfection of
legis perfectio est, in octavo the law, and in the number eight the
numero resurrectionis plenitudo. fullness of the resurrection.
Gregorius: Vel aliter. Sexto die GREG. Or else; man was made on the
homo factus est, atque eodem sixth day, and on the same sixth day were
sexto die opera cuncta domini all the works of the Lord finished, but the
perfecta sunt. Senarius autem number six multiplied three times makes
numerus in trigonum ductus, eighteen. Because then man who was
decem et octo facit. Quia ergo made on the sixth day was unwilling to do
homo qui sexto die factus est, perfect works, but before the law, under
perfecta opera habere noluit, sed the law, and at the beginning of grace,
ante legem, sub lege, atque in was weak, the woman was bowed down
exordio inchoantis gratiae eighteen years.
infirmus extitit, decem et octo
annis mulier curva fuit.
Augustinus de Verb. Dom: AUG. That which the three years signified
Quod ergo significat triennium in in the tree, the eighteen did in the
arbore, hoc decem et octo anni in woman, for three times six is eighteen.
illa muliere, quia ter seni decem But she was crooked and could not look
et octo faciunt. Curva autem erat, up, for in vain she heard the words, lift up
sursum aspicere non poterat, your hearts.
quia sursum corda sine causa
audiebat.
Gregorius: Omnis enim peccator GREG. For every sinner who thinks
terrena cogitans, caelestia non earthly things, not seeking those that are
requirens, sursum respicere non in heaven, is unable to look up. For while
valet; quia dum desideria inferiora pursuing his baser desires, he declines
sequitur, a mentis suae from the uprightness of his state; or his
rectitudine curvatur; et hoc heart is bent crooked, and he ever looks
semper videt, et sine upon that which he unceasingly thinks
intermissione cogitat. Vocavit about. The Lord called her and made her
eam dominus et erexit: quia upright, for He enlightened her and
illuminavit et audivit. Vocat enim succored her. He sometimes calls but
quandoque, sed non erigit: quia does not make upright, for when we are
plerumque videmus quae agenda enlightened by grace, we oft-times see
sunt, sed opera non implemus: what should be done, but because of sin
usitata enim culpa obligat do not practice it. For habitual sin binds
mentem, ut nequaquam surgere down the mind, so that it cannot rise to
possit ad rectitudinem. Conatur, uprightness. It makes attempts and fails,
et labitur: quia ubi diu sponte because when it has long stood by its
perstitit, ibi cum noluerit cadit. own will, when the will is lacking, it falls.
Ambrosius: Opus autem sabbati AMBROSE; Now this miracle is a sign of

signum futuri est, quod the coming sabbath, when every one who
unusquisque perfunctus lege et has fulfilled the law and grace, shall by
gratia, per misericordiam Dei the mercy of God put off the toils of this
corporeae fragilitatis molestiis weak body. But why did He not mention
exuetur. Cur autem aliud animal any more animals, save to show that the
indicavit, nisi ut ostenderet time would come when the Jewish and
futurum ut Iudaicus et gentilis Gentile nations should quench their
populus, sitim corporis, bodily thirst, and this world’s heat in the
aestusque mundi huius, dominici fullness of the fountain of the Lord, and
fontis ubertate deponat; et sic per
vocationem duorum populorum so through the calling forth of two nations,
Ecclesiam salvam futuram? the Church should be saved.
Beda: Filia autem Abrahae est BEDE; But the daughter of Abraham is
anima quaecumque fidelis, vel every faithful soul, or the Church
Ecclesia de utroque populo ad gathered out of both nations into the unity
fidei unitatem collecta. Idem ergo of the faith. There is the same mystery
mystice est bovem vel asinum then in the ox or ass being loosed and led
solutum a praesepio potum duci, to water, as in the daughter of Abraham
quod est filiam Abrahae a vinculo being released from the bondage of our
nostrae inclinationis erigi. affections.
Lectio 4
18 ἔλεγεν οὖν, τίνι 18. Then said he, to what is

ὁμοία ἐστὶν ἡ the kingdom of God like? and
whereunto shall I resemble it?
βασιλεία τοῦ θεοῦ, 19. It is like a grain of mustard
καὶ τίνι ὁμοιώσω seed, which a man took, and
αὐτήν; 19 ὁμοία cast into his garden; and it
ἐστὶν κόκκῳ grew, and waxed a great tree;
and the fowls of the air lodged
σινάπεως, ὃν λαβὼν
in the branches of it. 20. And
ἄνθρωπος ἔβαλεν again he said, Whereunto shall
εἰς κῆπον ἑαυτοῦ, I liken the kingdom of God? 21.
καὶ ηὔξησεν καὶ It is like leaven, which a
ἐγένετο εἰς δένδρον, woman took and hid in three
measures of meal, till the
καὶ τὰ πετεινὰ τοῦ whole was leavened.
οὐρανοῦ
κατεσκήνωσεν ἐν
τοῖς κλάδοις αὐτοῦ.
20 καὶ πάλιν εἶπεν,
τίνι ὁμοιώσω τὴν
βασιλείαν τοῦ θεοῦ;
21 ὁμοία ἐστὶν ζύμῃ,
ἣν λαβοῦσα γυνὴ
[ἐν]έκρυψεν εἰς
ἀλεύρου σάτα τρία
ἕως οὗ ἐζυμώθη
ὅλον.
Glossa: Erubescentibus GLOSS. While His adversaries were
adversariis, et populo gaudente ashamed, and the people rejoiced, at the
de his quae gloriose fiebant a glorious things that were done by Christ,
Christo, profectum Evangelii He proceeds to explain the progress of the
consequenter sub quibusdam Gospel under certain similitudes, as it
similitudinibus manifestat; unde follows, Then said he, to what is the
dicitur dicebat ergo: cui simile est kingdom of God like? It is like a grain of
regnum Dei, et cui simile mustard seed, &c.
aestimabo illud? Simile est grano
sinapis.
Ambrosius: Alio loco granum AMBROSE; In another place, a grain of

sinapis legitur, ubi confertur. mustard seed is introduced where it is
Ergo si regnum caelorum sicut compared to faith. If then the mustard
granum sinapis est, et fides sicut seed is the kingdom of God, and faith is
granum sinapis, fides est utique as the grain of mustard seed; faith is truly
regnum caelorum quod intra nos the kingdom of heaven, which is within us.
est. Granum quidem sinapis res A grain of mustard seed is indeed a mean
est vilis et simplex: si teri and trifling thing, but as soon as it is
coeperit, vim suam fundit: et crushed, it pours forth its power. And faith
fides simplex primo videtur: sed at first seems simple, but when it is
si atteratur adversis, gratiam buffeted by adversity, pours forth the
suae virtutis effundit. Grana grace of its virtue. The martyrs are grains
sinapis martyres sunt. Habebant of mustard seed. They have about them
odorem fidei, sed latebat: venit the sweet odor of faith, but it is hidden.
persecutio, contriti sunt gladio, Persecution comes; they are smitten by
per totius mundi terminos grana the sword; and to the farthest boundaries
sui sparsere martyrii. Ipse etiam of the whole world they have scattered the
dominus granum est sinapis: teri seeds of their martyrdom. The Lord
voluit, ut diceremus: Christi Himself also is a grain of mustard seed;
bonus odor sumus; seminari He wished to be bruised that we might see
voluit velut granum sinapis, quod that we are a sweet savor of Christ. He
acceptum homo misit in hortum wishes to be sown as a grain of mustard
suum: in horto enim Christus seed, which when a man takes he puts it
captus et sepultus est, ubi etiam into his garden. For Christ was taken and
resurrexit et factus est arbor; buried in a garden, where also he rose
unde sequitur et factum est in again and became a tree, as it follows,
arborem magnam. Dominus And it waxed into a great tree. For our
enim noster granum est cum Lord is a grain when He is buried in the
sepelitur in terra, arbor cum earth, a tree when He is lifted up into the
elevatur in caelum. Est etiam heaven. He is also a tree overshadowing
arbor mundum obumbrans; unde the world, as it follows, And the fowls of
sequitur et requieverunt volucres the air rested in his branches; that is, the
caeli in ramis eius, idest heavenly powers and they whoever (for
potestates caelorum, et their spiritual deeds) have been thought
quicumque spiritualibus factis worthy to fly forth. Peter is a branch, Paul
evolare meruerunt. Ramus est is a branch, into whose arms, by certain
Petrus, ramus est Paulus, in hidden ways of disputation, we who were
quorum sinus per quosdam afar off now fly, having taken up the wings
disputationum recessus, qui of the virtues. Sow then Christ in your
eramus longe, assumptis garden; a garden is truly a place full of
virtutum remigiis advolamus. flowers, wherein the grace of your work
Ergo semina in horto tuo may blossom; and the manifold odor of
Christum. Hortus utique locus est your different virtues be breathed forth.
plenus florum, in quo gratia tui Wherever is the fruit of the seed, there is
operis effloreat, et multiplex odor Christ.
variae virtutis exhalet. Ibi ergo
Christus ubi fructus est seminis.
Cyrillus: Vel aliter. Regnum Dei CYRIL Or else; The kingdom of God is the
est Evangelium, per quod Gospel, through which we gain the power
acquirimus posse regnare cum of reigning with Christ. As then the
Christo. Sicut igitur sinapis mustard seed is surpassed in size by the
semen superatur quidem seeds of other herbs, yet so increases as
quantitate a seminibus olerum, to become the shelter of many birds; so
crescit autem adeo ut plurium fiat also the life-giving doctrine was at first in
umbraculum avium; sic et the possession only of few? but
salvatoris doctrina penes paucos afterwards spread itself abroad.
erat in principio, sed postea
recepit augmentum.
Beda: Homo autem Christus est, BEDE; Now the man, is Christ, the
hortus est Ecclesia, eius garden, His Church, to be cultivated by
disciplinis colenda; qui bene His discipline. He is well said to have
dicitur granum accepisse, quia taken the grain, because the gifts which
dona quae nobis cum patre He together with the Father gave to us
tribuit ex divinitate, nobiscum from His divinity, He took from His
accipit ex humanitate. Crevit humanity. But the preaching of the Gospel
autem Evangelii praedicatio grew and was disseminated throughout
cunctum disseminata per orbem; the whole world. It grows also in the mind
crescit et in mente cuiusque of every believer, for no one is suddenly
credentis, quia nemo repente fit made perfect. But in its growth, not like
perfectus. Crescendo autem non the grass, (which soon withers,) but it
herbarum, quae velociter rises up like the trees. The branches of
arescunt, sed arborum instar this tree are the manifold doctrines, on
exurgit. Rami huius arboris which the chaste souls, soaring upwards
dogmatum sunt diversitates, in on the wings of virtue, build and repose.
quibus animae castae virtutum
pennis ad superna tendentes
nidificant et requiescunt.
Theophylactus: Vel homo THEOPHYL. Or, any man receiving a

quilibet granum sinapis, idest grain of mustard seed, that is, the word of
evangelicum sermonem, the Gospel, and sowing it in the garden of
accipiens, et in horto animae his soul, makes it a great tree, so as to
suae serens, arborem magnam bring forth branches, and the birds of the
facit, ut et ramos producat, et air (that is, they who soar above the earth)
caeli volatilia, idest qui terrenis rest in the branches, (that is, in sublime
supereminent, in ramis contemplation.) For Paul received the
praedicationis, idest in expansis instruction of Ananias as it were a small
considerationibus, requiescunt. grain, but planting it in his garden, he
Paulus enim quasi granum brought forth many good doctrines, in
modicum accepit Ananiae which they dwell who have high heavenly
rudimentum; sed plantans illud in thoughts, as Dionysius, Hierotheus, and
viridario suo, produxit multas et many others.
He next likens the kingdom
bonas doctrinas, in quibus of God to leaven, for it follows, And again
habitant qui sunt intellectu he says, if Whereunto shall I liken it? It is
excelsi, puta Dionysius, like to leaven, &c.
Hierotheus, et alii quamplures.
Deinde simile dicit fermento
regnum Dei; sequitur enim et
dixit: cui simile aestimabo illud?
Simile est fermento.
Ambrosius: Plerique fermentum AMBROSE; Many think Christ is the

Christum putant, quia fermentum leaven, for leaven which is made from
ex farina virtute, non specie meal, excels its kind in strength, not in
generi suo praestat: sic et appearance. So also Christ (according to
Christus patribus aequalis the fathers) shone forth above others
corpore, sed dignitate equal in body, but unapproachable in
incomparabilis praeeminebat. excellence. The Holy Church therefore
Igitur sancta Ecclesia typum represents the type of the woman, of
mulieris figurat, de qua subditur whom it is added, Which a woman took
quod acceptum mulier abscondit and hid in three measures of meal, fill the
in farinae sata tria, donec whole was leavened.
fermentaretur totum.
Beda: Satum est genus BEDE; The Satum is a kind of measure in

mensurae, iuxta morem use in the province of Palestine, holding
provinciae Palaestinae, unum et about a bushel and a half.
dimidium modium capiens.
Ambrosius: Farina huius AMBROSE; But we are the meal of the

mulieris nos sumus, quae woman which hide the Lord Jesus in the
dominum Iesum in interioribus secrets of our hearts, until the heat of
nostrae mentis abscondit, donec heavenly wisdom penetrates our
nostra secreta penetralia calor innermost recesses. And since He says it
sapientiae caelestis abducat. Et was hid in three measures, it seems fitting
quia in tribus mensuris that we should believe the Son of God to
absconditum dicit esse have been hid in the Law, veiled in the
fermentum, congrue visum est ut Prophets, manifested in the preaching of
Dei filium crederemus the Gospel. Here however I am invited to
absconditum in lege, ac opertum proceed farther, because our Lord Himself
in prophetis, evangelicis has taught us, that the leaven is the
praedicationibus adimpletum. Me spiritual teaching of the Church. Now the
tamen sequi iuvat quod ipse Church sanctifies with its spiritual leaven
dominus docuit, fermentum esse the man who is renewed in body, soul,
spiritualem doctrinam Ecclesiae. and spirit, seeing that these three are
Ecclesia autem renatum united in a certain equal measure of
hominem in corpore et anima et desire, and there breathes forth a
spiritu, fermento spirituali complete harmony of the will. If then in
sanctificat, cum tria haec pari this life the three measures abide in the
quadam cupiditatum lance same person until they are leavened and
consentiunt, et aequalis aspirat become one, there will be hereafter an
concordia voluptatum. Itaque si incorruptible communion with them that
in hac vita tres mensurae in love Christ.
eodem manserint donec
fermententur et fiant unum, erit in
futurum diligentibus Christum
incorrupta communio.
Theophylactus: Vel pro femina THEOPHYL. Or, for the woman you must
intelligas animam; tria vero sata understand the soul; but the three
trinam partem eius, rationabilem, measures, its three parts, the reasoning
irascibilem et concupiscibilem. Si part, the affections, and the desires. If
igitur aliquis in hac trina parte then any one has hidden in these three
condiderit verbum Dei, faciet hoc the word of God, he will make the whole
totum spirituale, ut nec rationale spiritual, so as not by his reason to lie in
peccet in documentis, nec ira aut argument, nor by his anger or desire to be
concupiscentia enormiter transported beyond control, but to be
ferantur, sed conformentur verbo conformed to the word of God.
Dei.
Augustinus de Verb. Dom: Vel AUG. Or, the three measures of meal are
tria sata farinae, genus the race of mankind, which was restored
humanum est; quod de tribus out of the three sons of Noah. The woman
Noe filiis est reparatum. Mulier who hid the leaven is the wisdom of God.
quae abscondit fermentum, Dei
sapientia est.
Eusebius: Vel aliter. Fermentum EUSEBIUS; Or else, by the leaven our

dominus nominat spiritum Lord means the Holy Spirit, the Sower
sanctum, quasi virtutem proceeding (as it were) from the seed,
procedentem ex semine, idest which is the word of God. But the three
verbo Dei. Tria autem sata measures of meal, signify the knowledge
farinae significant notitiam patris of the Father, and the Son, and the Holy
et filii et spiritus sancti, quam Spirit, which the woman, that is, Divine
mulier, idest divina sapientia, et wisdom, and the Holy Spirit, impart.
spiritus sanctus largitur.
Beda: Vel fermentum BEDE; Or, by the leaven He speaks of
dilectionem dicit, quae fervere love, which kindles and stirs up the heart;
facit, et excitat mentem. the woman, that is, the Church, hides the
Abscondit ergo mulier, idest leaven of love in three measures, because
Ecclesia, fermentum dilectionis she bids us love God with all our hearts,
in sata tria: quia praecepit ut all our minds, and all our strength. And
diligamus Deum ex toto corde, this until the whole is leavened, that is,
ex tota anima et ex tota virtute. until love moves the whole soul into the
Et hoc donec fermentetur totum, perfection of itself, which begins here, but
idest donec caritas totam will be completed hereafter.
mentem in sui perfectionem
commutet; quod hic inchoatur,
sed in futurum perficietur.
Lectio 5
22 καὶ διεπορεύετο κατὰ 22. And he went through

πόλεις καὶ κώμας the cities and villages,
teaching, and journeying
διδάσκων καὶ πορείαν toward Jerusalem. 23.
ποιούμενος εἰς Then said one to him, Lord,
ἱεροσόλυμα. 23 εἶπεν δέ are there few that be
τις αὐτῷ, κύριε, εἰ ὀλίγοι saved? And he said to
them, 24. Strive to enter in
οἱ σῳζόμενοι; ὁ δὲ εἶπεν
at the strait gate: for many,
πρὸς αὐτούς, 24 I say to you, will seek to
ἀγωνίζεσθε εἰσελθεῖν enter in, and shall not be
διὰ τῆς στενῆς θύρας, able. 25. When once the
ὅτι πολλοί, λέγω ὑμῖν, master of the house is
risen up, and has shut to
ζητήσουσιν εἰσελθεῖν the door, and you begin to
καὶ οὐκ ἰσχύσουσιν. 25 stand without, and to knock
ἀφ' οὗ ἂν ἐγερθῇ ὁ at the door, saying, Lord,
οἰκοδεσπότης καὶ Lord, open to us; and he
shall answer and say to
ἀποκλείσῃ τὴν θύραν,
you, I know you not
καὶ ἄρξησθε ἔξω whence you are: 26. Then
ἑστάναι καὶ κρούειν τὴν shall you begin to say, We
θύραν λέγοντες, κύριε, have eaten and drunk in
ἄνοιξον ἡμῖν: καὶ your presence, and you
have taught in our streets.
ἀποκριθεὶς ἐρεῖ ὑμῖν, 27. But he shall say, I tell
οὐκ οἶδα ὑμᾶς πόθεν you, I know you not
ἐστέ. 26 τότε ἄρξεσθε whence you are; depart
λέγειν, ἐφάγομεν from me, all you workers of
iniquity. 28. There shall be
ἐνώπιόν σου καὶ
weeping and gnashing of
ἐπίομεν, καὶ ἐν ταῖς teeth, when you shall see
πλατείαις ἡμῶν Abraham, and Isaac, and
Jacob, and all the
ἐδίδαξας: 27 καὶ ἐρεῖ prophets, in the kingdom of
λέγων ὑμῖν, οὐκ οἶδα God, and you yourselves
[ὑμᾶς] πόθεν ἐστέ: thrust out. 29. And they
ἀπόστητε ἀπ' ἐμοῦ, shall come from the east,
and from the west, and
πάντες ἐργάται ἀδικίας.
from the north, and from
28 ἐκεῖ ἔσται ὁ the south, and shall sit
κλαυθμὸς καὶ ὁ down in the kingdom of
βρυγμὸς τῶν ὀδόντων, God. 30. And, behold,
ὅταν ὄψησθε ἀβραὰμ there are last which shall
be first, and there are first
καὶ ἰσαὰκ καὶ ἰακὼβ καὶ which shall be last.
πάντας τοὺς προφήτας
ἐν τῇ βασιλείᾳ τοῦ θεοῦ,
ὑμᾶς δὲ ἐκβαλλομένους
ἔξω. 29 καὶ ἥξουσιν ἀπὸ
ἀνατολῶν καὶ δυσμῶν
καὶ ἀπὸ βορρᾶ καὶ
νότου καὶ
ἀνακλιθήσονται ἐν τῇ
βασιλείᾳ τοῦ θεοῦ. 30
καὶ ἰδοὺ εἰσὶν ἔσχατοι οἳ
ἔσονται πρῶτοι, καὶ
εἰσὶν πρῶτοι οἳ ἔσονται
ἔσχατοι.
Glossa: Praemissis similitudinibus GLOSS. Having spoken in parables

de multiplicatione evangelicae concerning the increase of the
doctrinae, eius diffusioni ubique teaching of the Gospel, he every
praedicando intendit; unde dicitur et where endeavors to spread it by
ibat per civitates et castella, docens, preaching. Hence it is said, And he
et iter faciens in Ierusalem. went through the cities and villages.
Theophylactus: Non enim sola THEOPHYL. For he did not visit the
parva loca visitabat, sicut faciunt qui small places only, as they do who wish
simplices fallere volunt, neque solas to deceive the simple, nor the cities
civitates, ut ostentatores faciunt et only, as they who are fond of show,
gloriam quaerentes; sed sicut and seek their own glory; but as their
communis dominus et pater omnibus common Lord and Father providing for
providens, omnia circuibat. Non all, He went about every where. Nor
autem visitabat municipia, vitans again did He visit the country towns
Ierusalem, ac si timeret only, avoiding Jerusalem, as if He
legisperitorum reprehensiones, aut feared the cavils of the lawyers, or
mortem, quae poterat inde death, which might follow therefrom;
contingere; unde subdit et iter and hence he adds, And journeying
faciens in Ierusalem. Nam ubi plures towards Jerusalem. For where there
erant aegroti, ibi se medicus magis were many sick, there the Physician
ingerebat. Sequitur ait autem quidam chiefly showed Himself. It follows,
illi: domine, si pauci sunt qui Then said one to him, Lord, are there
salvantur? few that be saved?
Glossa: Quae quidem quaestio ad GLOSS. This question seems to have

hoc pertinere videtur de quo supra reference to what had gone before.
agebatur: nam in praemissa For in the parable which was given
similitudine dixerat, quod above, He had said, that the birds of
requieverunt volucres caeli in ramis the air rested on its branches, by
eius; per quod intelligi potest multos which it might be supposed that there
esse qui salutis requiem would be many who would obtain the
consequentur. Et quia ille unus pro rest of salvation. And because one
omnibus quaesierat, dominus non had asked the question for all, the
singulariter ei respondet; unde Lord does not answer him individually,
sequitur ipse autem dixit ad illos: as it follows, And he said to them,
contendite intrare per angustam Strive to enter in at the strait gate.
portam.
Basilius: Sicut enim in via terrena BASIL; For as in earthly life the
exitus a recto multam latitudinem departure from right is exceeding
habet; sic qui egreditur a tramite broad, so he who goes out of the path
ducente ad regnum caelorum, in which leads to the kingdom of heaven,
multa latitudine erroris reperitur. finds himself in a vast extent of error.
Rectum autem iter est angustum, But the right way is narrow, the
qualibet declinatione periculosa slightest turning aside being full of
existente, sive dextrorsum, sive danger, whether to the right or to the
sinistrorsum; sicut in ponte, a quo left, as on a bridge, where he who
utrinque divertens flumini immergitur. slips on either side is thrown into the
river.
Cyrillus: Angusta etiam porta CYRIL; The narrow gate also

aerumnam et patientiam sanctorum represents the toils and sufferings of
significat. Sicut enim pugnarum the saints. For as a victory in battle
victoria attestatur militis strenuitati, bears witness to the strength of the
sic praeclarum efficiet valida soldiers, so a courageous endurance
perpessio laborum et tentationum. of labors and temptations will make a
man strong.
Chrysostomus in Matthaeum: Quid CHRYS. What then is that which our

est ergo quod dominus alibi dicit: Lord says elsewhere, My yoke is easy,
iugum meum suave est, et onus and my burden is light? There is
meum leve? Non quidem contradicit; indeed no contradiction, but the one
sed hoc dictum est propter was said because of the nature of
tentationum naturam, illud vero temptations, the other with respect to
propter affectum transeuntium. Est the feeling of those who overcame
enim molestum aliquid naturae, them. For whatever is troublesome to
facile reputari quando id affectanter our nature may be considered easy
amplectimur. Si etiam via salutis when we undertake it heartily. Besides
angusta erit in introitu, tamen per also, though the way of salvation is
eam pervenitur ad latitudinem; e narrow at its entrance, yet through it
contrario vero lata deducit ad we come into a large space, but on the
interitum. contrary the broad way leads to
destruction.
Gregorius Moralium: Dicturus GREG. Now when He was about to

autem angustae portae introitum, speak of the entrance of the narrow
praemisit contendite: quia nisi mentis gate, He said first, strive, for unless
contentio ferveat, unda mundi non the mind struggles manfully, the wave
vincitur, per quam anima semper ad of the world is not overcome, by which
ima revocatur. the soul is ever thrown back again into
the deep.
Cyrillus: Non videtur autem CYRIL; Now our Lord does not seem
dominus satisfacere quaerenti utrum to satisfy him who asked whether
pauci sint qui salventur, dum there are few that be saved, when He
declarat viam per quam quisque declares the way by which man may
potest fieri iustus. Sed dicendum, become righteous. But it must be
quod mos erat salvatoris non observed, that it was our Savior’s
respondere interrogantibus custom to answer those who asked
secundum quod eis videbatur, Him, not according as they might
quoties inutilia quaerebant, sed judge light, as often as they put to Him
respiciendo quod utile audientibus useless questions, but with regard to
foret. Quid autem commodi what might be profitable to His
proveniret audientibus scire an multi hearers. And what advantage would it
sint qui salventur, an pauci? have been to His hearers to know
Necessarium autem magis erat scire whether there should be many or few
modum quo aliquis pervenit ad who would be saved. But it was more
salutem. Dispensative ergo ad necessary to know the way by which
quaestionis vaniloquium nihil dicit, man may come to salvation. Purposely
sed transfert suum sermonem ad then He says nothing in answer to the
rem magis necessariam. idle question, but turns His discourse
to a more important subject.
Augustinus de Verb. Dom: Vel AUG. Or else, our Lord confirmed the
aliter. Confirmavit dominus quod words He heard, that is, by saying that
audivit, scilicet quod pauci sunt qui there are few who are saved for few
salvantur, quia per angustam portam enter by the strait gate, but in another
pauci intrant. Alio autem loco hoc place He says this very thing, Narrow
idem ipse ait: arcta est via quae is the way which leads to life, and few
ducit ad vitam, et pauci sunt qui there are who enter into it. Therefore
ingrediuntur per illam; unde subditur He adds, For many I say to you shall
quia multi, dico vobis, quaerent seek to enter;
intrare.
Beda: Salutis amore provocati; et BEDE; Urged thereto by their love of

non poterunt, itineris asperitate safety, yet shall not be able, frightened
deterriti. by the roughness of the road.
Basilius: Vacillat enim anima, BASIL; For the soul wavers to and fro,
quando quidem considerat aeterna, at one time choosing virtue when it
eligendo virtutem: quando considers eternity, at another
praesentia respicit, praeferendo preferring pleasures when it looks to
illecebras: hic intuetur otia carnis, the present. Here it beholds ease, or
illic subiectionem ipsius; hic the delights of the flesh, there its
ebrietatem, illic sobrietatem; hic subjection or captive bondage; here
dissolutos risus, illic copiam drunkenness, there sobriety; here
lacrymarum; hic choreas, illic wanton mirth, there overflowing of
orationes; hic fistulas, illic fletus; hic tears; here dancing, there praying;
luxuriam, illic castimoniam. here the sound of the pipe, there
weeping; here lust, there chastity.
Augustinus de Verb. Dom: Non AUG. Now our Lord in no wise

autem contrarius sibi est dominus, contradicts Himself when He says,
qui dixit, quod pauci sunt qui intrant that there are few who enter in at the
per angustam portam; et alibi dicit: strait gate, and elsewhere, Many shall
multi ab oriente et occidente venient. come from the east and the west; for
Pauci sunt in comparatione there are few in comparison with those
perditorum, multi in societate who are lost, many when united with
Angelorum. Vix videntur grana the angels. Scarcely do they seem a
quando area trituratur; sed tanta grain when the threshing floor is
massa processura est de area hac swept, but so great a mass will come
ut impleat horreum caeli. forth from this floor, that it will fill the
granary of heaven.
Cyrillus: Quod autem detestabiles CYRIL; But that they who cannot enter
sint qui intrare non possunt, per are regarded with wrath, He has
evidens exemplum declaravit, strewn by an obvious example, as
subdens cum autem intraverit follows, When once the master of the
paterfamilias, et clauserit ostium, house has risen up, &c. as if when the
incipietis foris stare, et pulsare master of the house who has called
ostium, dicentes: domine, aperi many to the banquet has entered in
nobis. Sicut si patrefamilias, qui with his guests, and shut to the door,
multos ad convivium vocavit, then shall come afterwards men
ingresso cum convivis, et ostio knocking.
recluso, postmodum pulsantes
adveniant.
Beda: Est autem paterfamilias BEDE; The master of the house is

Christus, qui cum ubique ex Christ, who since as very God He is
divinitate sit, illis iam intus esse every where, is already said to be
dicitur quos in caelo praesens sua within those whom though He is in
visione laetificat; sed quasi foris est heaven He gladdens with His visible
his quos in hac peregrinatione presence, but is as it were without to
certantes occultus adiuvat. Intrabit those whom while contending in this
vero cum totam Ecclesiam ad sui pilgrimage, He helps in secret. But He
contemplationem perducet; claudet will enter in when He shall bring the
ostium, cum reprobis locum whole Church to the contemplation of
poenitentiae tollet; qui foris stantes Himself. He will shut the door when He
pulsabunt, idest a iustis segregati shall take away from the reprobate all
misericordiam quam contempserunt, room for repentance. Who standing
frustra implorabunt; unde sequitur et without will knock, that is, separated
respondens dicet vobis: nescio vos from the righteous will in vain implore
unde sitis. that mercy which they have despised.
Therefore it follows, And he will
answer and say to you, I know you not
whence you are.
Gregorius Moralium: Nescire Dei GREG. For God not to know is for Him
improbare est; sicut et nescire to reject, as also a man who speaks
mentiri vir verax dicitur qui labi per the truth is said not to know how to lie,
mendacium dedignatur: non quod, si for he disdains to sin by telling a lie,
mentiri velit, nesciat, sed quod falsa not that if he wished to lie he knew not
loqui veritatis amore contemnat. how, but that from love of truth he
Veritatis igitur lumen tenebras, quas scorns to speak what is false.
reprobat, ignorat. Sequitur tunc Therefore the light of truth knows not
incipietis dicere: manducavimus the darkness which it condemns. It
coram te, et bibimus, et in plateis follows, Then shall you begin to say,
nostris docuisti. We have eaten and drunk in your
presence, &c.
Cyrillus: Hoc Israelitis convenit, qui CYRIL; This refers to the Israelites,
secundum ritum legis offerentes Deo who, according to the practice of their
victimas edebant et gaudebant. law, when offering victims to God, eat
Audiebant quoque in synagogis and are merry. They heard also in the
libros Moysi, qui in suis scriptis non synagogues the books of Moses, who
quae sua sunt, sed quae Dei in his writings delivered not his own
tradebat. words, but the words of God.
Theophylactus: Vel simpliciter ad THEOPHYL. Or it is said to the

Israelitas dicitur: eo quod ex eis Israelites, simply because Christ was
Christus secundum carnem natus born of them according to the flesh,
est, et cum eo comedebant et and they ate and drank with Him, and
bibebant, et eum praedicantem heard Him preaching. But these things
audiebant. Sed et Christianis haec also apply to Christians. For we eat
congruunt; nos enim comedimus the body of Christ and drink His blood
corpus Christi et bibimus sanguinem as often as we approach the mystic
eius quotidie, ad mensam mysticam table, and He teaches in the streets of
accedentes, docetque in plateis our souls, which are open to receive
animarum nostrarum. Him.
Beda: Vel mystice manducat coram BEDE; Or mystically, he eats and

domino et bibit qui verbi pabulum drinks in the Lord’s presence who
avide suscipit; unde quasi eagerly receives the food of the word.
exponendo subditur in plateis nostris Hence it is added for explanation, You
docuisti. Scriptura enim in have taught in our streets. For
obscurioribus cibus est, quia quasi Scripture in its more obscure places is
exponendo frangitur, et manducando food, since by being expounded it is
glutitur; potus est in apertioribus, ubi as it were broken and swallowed. In
ita sorbetur sicut invenitur. Non the clearer places it is drink, where it is
autem festivitatum epulatio iuvat taken down just as it is found. But at a
quem fidei pietas non commendat; feast the banquet does not delight him
non scientia Scripturarum notum whom the piety of faith commends not.
Deo facit quem operum iniquitas The knowledge of the Scriptures does
indignum ostendit; unde subditur et not make him known to God, whom
dicet vobis: nescio vos unde sitis. the iniquity of his works proves to be
Discedite a me, operarii iniquitatis. unworthy; as it follows, And he will say
to you, I know not whence you are;
depart from me.
Basilius: Illis forsitan loquitur quos BASIL; He perhaps speaks to those

describit apostolus in propria whom the Apostle describes in his
persona, dicens: si linguis hominum own person, saying, If I speak with the
loquar et Angelorum, et habeam tongues of men and of angels, and
omnem scientiam, et distribuero have all knowledge, and give all my
omnes facultates meas in cibos goods to feed the poor, but have not
pauperum, caritatem autem non charity, it profits me nothing. For
habuero, nihil mihi prodest. Quod whatever is done not from regard to
enim non fit divini amoris intuitu, sed the love of God, but to gain praise
ad acquirendam ab hominibus from men, obtains no praise from God.
laudem, non invenit laudem apud
Deum.
Theophylactus: Attende etiam quod THEOPHYL. Observe also that they

detestabiles sunt illi in quorum are objects of wrath in whose street
plateis dominus docet: unde si the Lord teaches. If then we have
docentem eum audierimus, non in heard Him teaching not in the streets,
plateis sed in angustiis, et humilibus but in poor and lowly hearts, we shall
cordibus, non erimus detestabiles. not be regarded with wrath.
Beda: Duplex autem ostenditur BEDE; But the twofold punishment of
Gehennae poena; scilicet frigoris et hell is here described, that is, the
fervoris; unde sequitur ibi erit fletus feeling cold and heat. For weeping is
et stridor dentium: fletus enim de wont to be excited by heat, gnashing
ardore, stridor dentium de frigore of teeth by cold. Or gnashing of teeth
solet excitari. Vel stridor dentium betrays the feeling of indignation, that
prodit indignantis affectum, quod qui he who repents too late, is too late
sero poenitet, sero sibi irascatur. angry with himself.
Glossa: Vel stridebunt dentes qui hic GLOSS; Or the teeth will gnash which
de edacitate gaudebant, flebunt oculi here delighted in eating, the eyes will
qui hic per concupiscentias weep which here wandered with
vagabantur. Per utrumque autem desire. By each He represents the real
veram impiorum resurrectionem resurrection of the wicked.
designat.
Theophylactus: Pertinet etiam hoc THEOPHYL. This also refers to the

ad Israelitas, cum quibus loquebatur; Israelites with whom He was speaking,
qui ex hoc maxime percelluntur quod who receive from this their severest
gentiles cum patribus requiescunt, blow, that the Gentiles have rest with
ipsi vero excluduntur; unde addidit the fathers, while they themselves are
cum videritis Abraham, Isaac et shut out. Hence He adds, When you
Iacob, et omnes prophetas in regno shall see Abraham, Isaac, and Jacob,
Dei, vos autem expelli foras. Et in the kingdom of God, &c.
venient ab oriente et occidente, et ab
Aquilone et Austro, et accumbent in
regno Dei.
Eusebius: Praedicti enim patres EUSEBIUS. For the Fathers above

ante tempora legis, secundum mentioned, before the times of the
evangelicam formam errorem Law, forsaking the sins of many gods
multorum deorum derelinquentes, to follow the Gospel way, received the
assumpserunt sublimis Dei notitiam, knowledge of the most high God; to
quibus pares facti sunt multi whom many of the Gentiles were
gentilium ob similem vitam; filii conformed through a similar manner of
autem eorum alienationem sunt life, but their children suffered
passi ab evangelica disciplina; unde estrangement from the Gospel rules;
sequitur et ecce sunt novissimi qui and herein it follows, And behold they
erant primi, et sunt primi qui erant are last which shall be first, and they
novissimi. are first which shall be last.
Cyrillus: Iudaeis enim, qui primum CYRIL; For to the Jews who held the
locum tenebant, praelatae sunt first place have the Gentiles been
gentes. preferred.
Theophylactus: Nos autem, ut THEOPHYL. But we as it seems are

videtur, primi sumus, qui ab ipsis the first who have received from our
cunabulis rudimenta accepimus; et very cradles the rudiments of Christian
forsitan erimus novissimi respectu teaching, and perhaps shall be last in
gentilium, qui circa finem vitae respect of the heathens who have
crediderunt. believed at the end of life.
Beda: Multi etiam prius ferventes, BEDE; Many also at first burning with
postea torpent: multi prius frigidi, zeal, afterwards grow cold; many at
subito inardescunt; multi in saeculo first cold, on a sudden become warm;
despecti, in futuro sunt glorificandi; many despised in this world, will be
alii apud homines gloriosi, in fine glorified in the world to come; others
sunt damnandi. renowned among men, will in the end
be condemned.
Lectio 6
31 ἐν αὐτῇ τῇ ὥρᾳ 31. The same day there

προσῆλθάν τινες came certain of the
Pharisees, saying to him,
φαρισαῖοι λέγοντες Get you out, and depart
αὐτῷ, ἔξελθε καὶ hence: for Herod will kill you.
πορεύου ἐντεῦθεν, ὅτι 32. And he said to them, Go
ἡρῴδης θέλει σε you, and tell that fox, Behold,
I cast out devils, and I do
ἀποκτεῖναι. 32 καὶ
cures today and tomorrow,
εἶπεν αὐτοῖς, and the third day I shall be
πορευθέντες εἴπατε τῇ perfected. 33. Nevertheless I
ἀλώπεκι ταύτῃ, ἰδοὺ must walk today, and
ἐκβάλλω δαιμόνια καὶ tomorrow, and the day
following: for it cannot be
ἰάσεις ἀποτελῶ that a prophet perish out of
σήμερον καὶ αὔριον, Jerusalem. 34. O Jerusalem,
καὶ τῇ τρίτῃ Jerusalem, which kills the
τελειοῦμαι. 33 πλὴν prophets, and stones them
that are sent to you; how
δεῖ με σήμερον καὶ
often would I have gathered
αὔριον καὶ τῇ ἐχομένῃ your children together, as a
πορεύεσθαι, ὅτι οὐκ hen doth gather her brood
ἐνδέχεται προφήτην under her wings, and you
ἀπολέσθαι ἔξω would not! 35. Behold, your
house is left to you desolate:
ἰερουσαλήμ. 34 and verily I say to you, You
ἰερουσαλὴμ shall not see me until the
ἰερουσαλήμ, ἡ time come when you shall
ἀποκτείνουσα τοὺς say, Blessed is he that
comes in the name of the
προφήτας καὶ
Lord.
λιθοβολοῦσα τοὺς
ἀπεσταλμένους πρὸς
αὐτήν, ποσάκις
ἠθέλησα ἐπισυνάξαι
τὰ τέκνα σου ὃν
τρόπον ὄρνις τὴν
ἑαυτῆς νοσσιὰν ὑπὸ
τὰς πτέρυγας, καὶ οὐκ
ἠθελήσατε. 35 ἰδοὺ
ἀφίεται ὑμῖν ὁ οἶκος
ὑμῶν. λέγω [δὲ] ὑμῖν,
οὐ μὴ ἴδητέ με ἕως
[ἥξει ὅτε] εἴπητε,
εὐλογημένος ὁ
ἐρχόμενος ἐν ὀνόματι
κυρίου.
Cyrillus: Praedicta domini verba, CYRIL; The preceding words of our

Pharisaeorum animos Lord roused the Pharisees to anger. For
provocaverunt ad iram; videbant they perceived that the people were now
enim populos iam contritos fidem smitten in their hearts, and eagerly
eius arripere. Itaque quasi receiving His faith. For fear then of
perdentes officium populis losing their office as rulers of the people,
praesidendi et deficientes in lucro, and lacking their gains, with pretended
simulantes se eum diligere, love for Him, they persuade Him to
suadent illi ut inde discederet; depart from hence, as it is said, The
unde dicitur in ipsa die accesserunt same day there came certain of the
quidam Pharisaeorum dicentes illi: Pharisees, saying to him, Get you out
exi et vade hinc, quia Herodes vult and depart hence, for Herod will kill you:
occidere te. Christus autem qui but Christ, who searches the heart and
renes et corda scrutatur, eis leniter the reins, answers them meekly and
et figuraliter respondet; unde under figure. Hence it follows, And he
sequitur et ait illis: ite et dicite vulpi said to them, Go you and tell that fox.
illi.
Beda: Propter dolos et insidias BEDE; Because of his wires end

Herodem vulpem appellat, quod stratagems He calls Herod a fox, which
plenum fraudis est animal, in fovea is an animal full of craft, concealing itself
propter insidias latens, odore in a ditch because of snares, having a
foetens, nunquam rectis itineribus noisome smell, never walking in straight
incedens; quae omnia haereticis paths, all which things belong to
conveniunt, quorum typum heretics, of whom Herod is a type, who
Herodes tenet, qui Christum, idest endeavors to destroy Christ (that is, the
humilitatem Christianae fidei in humility of the Christian faith) in the
credentibus, conantur extinguere. hearts of believers.
Cyrillus: Vel aliter. Videtur hic CYRIL; Or else the discourse seems to
sermo mutatus esse, et non change here, and not to refer so much
spectare ad personam Herodis, ut to the character of Herod as some think,
aliqui putaverunt, sed magis ad as to the lies of the Pharisees. For He
pharisaicas fictiones: pene enim almost represents the Pharisees
ipsum Pharisaeum ostendit prope themselves to be standing near, when
manentem, dum dixit ite et dicite He said, Go tell this fox, as it is in the
vulpi huic, sicut in Graeco habetur; Greek. Therefore he commanded them
unde hoc praecepit dicendum, to say that which might rouse the
quod poterat urgere Pharisaeorum multitude of Pharisees. Behold, said He,
turbam: ecce, inquit, eicio I cast out devils, and I do cures to day
Daemonia, et sanitates perficio and to morrow, and on the third day I
hodie et cras, et tertia die shall be perfected. He promises to do
consummor. Hoc se promittit what was displeasing to the Jews,
operaturum quod Iudaeis namely, to command the evil spirits, and
displicebat: scilicet quod immundis deliver the sick from disease, until in His
imperaret spiritibus, et eriperet a own person He should undergo the
morbis infirmantes, usque dum suffering of the cross. But because the
propria sponte sustineret crucis Pharisees thought that He who was the
patibulum. Quia vero Pharisaei Lord of hosts, feared the hand of Herod.
credebant quod manum trepidaret He refutes this, saying, Nevertheless I
Herodis qui dominus erat virtutum, must walk today and tomorrow, and the
hoc excludit dicens verumtamen day following. When He says must, He
oportet me hodie et cras et by no means implies a necessity
sequenti die ambulare. Quod dicit imposed upon Him, but rather that He
oportet, nequaquam sibi walked where He liked according to the
necessitatem ingruentem ostendit, inclination of His wild, until He should
sed magis arbitrio propriae come to the end of the dreadful cross,
voluntatis pergere quo volebat, the time of which Christ shows to be
quousque finem venerandae crucis now drawing near, when He says, Today
subiret, cuius iam Christus and tomorrow,
imminere tempus ostendit cum
dixit hodie et cras.
Theophylactus: Ac si dicat: quid THEOPHYL. As if He says, What think

de morte mea cogitatis? Ecce fiet you of My death? Behold, a little while,
post modicum. Quod autem dicitur and it will come to pass. But by the
hodie et cras, hoc multos dies words, Today and tomorrow, are
significat, sicut et nos in communi signified many days; as we also are
sermone soliti sumus dicere: hodie wont to say in common conversation,
et cras fit hoc, quod fiat in tanta “Today and tomorrow such a thing takes
distantia temporis. Et ut place,” not that it happens in that
evangelicum sermonem evidentius interval of time. And to explain more
exponamus, non intelligas quod clearly the words of the Gospel, you
oportet me hodie et cras ambulare, must not understand them to be, I must
sed sistas in hodie et cras, deinde walk to day and to morrow, but place a
subiungas et sequenti die stop after today and tomorrow, then add,
ambulare; sicut et pluries and walk on the day following, as
numerando consuevimus dicere: frequently in reckoning we are
die dominica, et secunda feria, et accustomed to say, “The Lord’s day and
tertia egrediar, quasi computando the day after, and on the third I will go
duas, ut tertia denotetur, sic et out,” as if by reckoning two, to denote
dominus quasi computando dicit the third. So also our Lord speaks as if
oportet me hodie et cras, et postea calculating, I must do so to day, and so
tertia die ire Ierusalem. to morrow, and then afterward on the
third day I must go to Jerusalem.
Augustinus de Cons. Evang: Vel AUG. Or these things are understood to

mystice ab illo haec dicta have been spoken mystically by Him, so
intelliguntur, ut referantur ad as to refer to His body, which is the
corpus eius, quod est Ecclesia. Church. For devils are cast out when the
Expelluntur enim Daemonia, cum Gentiles having forsaken their
relictis illis superstitionibus, credunt superstition, believe in Him. And cures
in eum gentes; et perficiuntur are perfected when according to His
sanitates, cum secundum commands, after having renounced the
praecepta eius, posteaquam fuerit devil and this world until the end of the
Diabolo et huic saeculo resurrection, (by which as it were the
renuntiatum, usque in finem third day will be completed,) the Church
resurrectionis, qua tamquam tertia shall be perfected in angelical fullness
consummabitur, ad plenitudinem by the immortality also of the body.
angelicam per corporis etiam
immortalitatem perficietur Ecclesia.
Theophylactus: Sed quia illi THEOPHYL. But because they said to

dicebant ei exeas hinc, quia Him, Depart from hence, for Herod
Herodes quaerit te occidere: in seeks to kill you, speaking in Galilee
Galilaea loquentes, ubi regnabat where Herod reigned, He shows that not
Herodes, ostendit quod non in in Galilee, but in Jerusalem it had been
Galilaea, sed in Ierusalem fore-ordained that He should suffer.
praeordinatum fuerat ei pati; unde Hence it follows, For it can not be that a
sequitur quia non capit prophetam prophet perish out of Jerusalem. When
perire extra Ierusalem. Cum audis you hear, It can not be (or it is not fitting)
non capit, idest non decet extra that a prophet should perish out of
Ierusalem prophetam interimi, non Jerusalem, think not that any violent
putes vim coactivam Iudaeis constraint was imposed upon the Jews,
inductam, sed quantum ad eorum but He says this seasonably with
affectum sanguinis avidum reference to their eager desire after
convenienter hoc dicit; velut si quis blood; just as if any one seeing a most
praedonem atrocissimum videns savage robber, should say, the road on
dicat: non oportet hanc viam, in which this robber lurks can not be
qua praedo insidiatur viatoribus, without bloodshed to travelers. So also
immunem esse a sanguine: sic et no where else but in the abode of
non oportebat alibi quam ubi robbers must the Lord of the prophets
morabantur praedones perire perish. For accustomed to the blood of
dominum prophetarum: nam His prophets, they will also kill the Lord;
assueti prophetarum sanguinibus as it follows, O Jerusalem, which kills
occident et dominum; unde the prophets.
sequitur Ierusalem, Ierusalem,
quae occidis prophetas, et lapidas
eos qui mittuntur ad te.
Beda: Ierusalem non saxa et BEDE; In calling upon Jerusalem, He

aedificia civitatis, sed habitatores addresses not the stones and buildings
vocat, quam patris plangit affectu. of the city, but the dwellers therein, and
He weeps over it with the affection of a
father.
Chrysostomus: Geminatio enim CHRYS. For the twice repeated word

verbi, miserantis est, aut nimium betokens compassion or very great love.
diligentis: nam tamquam ad For the Lord speaks, if we may say it, as
amicam negligentem amatorem, et a lover would to his mistress who
ideo puniendam, dominus loquitur. despised him, and was therefore about
to be punished.
Graecus: Sed et nominis GREEK EX. But the repetition of the

geminatio vehementem name also shows the rebuke to be
reprehensionem ostendit: nam severe. For she who knew God, how
quae novit Deum, quomodo Dei does she persecute God’s ministers?
ministros persequitur?
Chrysostomus: Quod autem CYRIL; Now that they were unmindful of

essent immemores divinorum the Divine blessings He proves as
bonorum ostendit subdens quoties follows, How often would I have
volui congregare filios tuos, gathered your children together as a
quemadmodum avis nidum suum hen doth gather her brood under her
sub pennis, et noluisti? Manuduxit wings, and you would not. He led them
eos per sapientissimum Moysen, by the hand of Moses out of all wisdom,
monuit per prophetas, voluit sub He warns them by His prophets, He
alis, idest sub tegmine suae wished to have them under His wings,
virtutis, illos habere; at illi caruerunt (i.e. under the shelter of His power,) but
tam desiderabilibus bonis ingrati they deprived themselves of these
existentes. choice blessings, through their
ingratitude.
Augustinus in Enchir: Dicit AUG. As many as I gathered together, it

autem: ego volui, et tu noluisti; was done by my all prevailing will, yet
quasi dicat: quotquot aggregavi your unwillingness, for you were ever
mea voluntate semper efficaci, te ungrateful.
nolente feci, quia ingrata semper
fuisti.
Beda: Pulchre autem qui Herodem BEDE; Now He who aptly had called
de sua nece tractantem vulpem Herod a fox, who was plotting His death,
vocaverat, seipsum avi comparat: compares Himself to a bird, for foxes
quia vulpes fraudulenter semper are ever lying in wait for birds.
avibus insidias intendunt.
Basilius: Filios etiam Ierusalem BASIL; He compared also the sons of

pullis in nido comparavit; ac si Jerusalem to birds in n the net, as if He
dicat: aves quae in altum said, Birds who are used to fly in the air
consueverunt volare, exceptae are caught by the treacherous devices
sunt a nocumentis insidiantium; tu of the catchers, but you shall be as a
tamen eris ut pullus egens alieno chicken in want of another’s protection;
suffragio. Matre igitur avolante when your mother then has fled away,
aufereris a nido, quasi impotens ad you are taken from your nest as too
tutelam et debilis ad fugam; unde weak to defend yourself; too feeble to
sequitur ecce relinquetur domus fly; as it follows, Behold, your house is
vestra deserta. left to you desolate.
Beda: Ipsam civitatem, quam BEDE; The city itself which He had
nidum vocaverat, etiam nunc called the nest, He now calls the house
domum Iudaeorum appellat. of the Jews; for when our Lord was
Occiso enim domino venerunt slain, the Romans came, and plundering
Romani, et quasi nidum vacuum it as a deserted nest, took away both
diripientes, tulerunt eorum locum, their place, nation, and kingdom.
gentem et regnum.
Theophylactus: Vel domus vestra, THEOPHYL. Or your house, (that is,

idest templum; ac si dicat: quamdiu temple,) as if He says, As long as there
virtus erat in vobis, templum erat was virtue in you, it was my temple, but
meum; sed postquam fecistis after that you made it a den of thieves, it
ipsum speluncam latronum, non was no more my house but yours. Or by
est de cetero domus mea, sed house He meant the whole Jewish
vestra. Vel domum dicit totam nation, according to the Psalm, O house
gentem Iudaeorum, iuxta illud: of Jacob, bless you the Lord, by which
domus Iacob, benedicite domino, he shows that it was He Himself who
per quod ostendit quod ipse erat governed them, and took them out of
qui gubernabat eos, et eripiebat ab the hand of their enemies. It follows,
hostium manibus. Sequitur dico And verily I say to you, &c.
autem vobis, quia non videbitis me
donec veniat, cum dicetis:
benedictus qui venit in nomine
domini.
Augustinus de Cons. Evang: AUG. There seems nothing opposed to

Huic narrationi Lucae non videtur St. Luke’s narrative, in what the
adversari quod turbae dixerunt, multitudes said when our Lord came to
veniente domino in Ierusalem: Jerusalem, Blessed is he who comes in
benedictus qui venit in nomine the name of the Lord, for He had not as
domini: quia nondum illuc venerat, yet come thither nor had this yet been
et nondum dictum erat. spoken.
Cyrillus: Discesserat enim CYRIL; For our Lord had departed from
dominus a Hierosolymis, tamquam Jerusalem, as it were abandoning those
indignos existentes sui praesentia who were unworthy of His presence,
deserens; deinde multis miraculis and afterwards returned to Jerusalem,
factis, rursum Hierosolymam redit, having performed many miracles, when
ubi ei turba occurrit dicens: that crowd meets Him, saying, Osanna
hosanna filio David: benedictus qui to the Son of David, blessed is he that
venit in nomine domini. comes in the name of the Lord.
Augustinus: Sed quia non dicit AUG. At But as Luke does not say to
Lucas quo inde tunc accessit what place our Lord went from thence,
dominus, ut non veniret nisi eo so that He should not come except at
tempore quo iam illud diceretur that time, (for when this was spoken He
(perseverat quippe in itinere suo was journeying onward until He should
donec veniat Ierusalem); de illo come to Jerusalem,) He means
suo adventu quo in claritate therefore to refer to that coming of His,
venturus est, hoc significat. when He should appear in glory.
Theophylactus: Tunc enim et THEOPHYL. For then also will they

inviti confitebuntur eum salvatorem unwillingly confess Him to be their Lord
et dominum, quando nullus erit eis and Savior, when there shall be no
inde profectus. Dicens autem non departure hence. But in saying, You
videbitis me donec veniat etc., non shall not see me until he shall come, &c.
significat illam horam, sed tempus does not signify that present hour, but
crucis; quasi dicat: postquam the time of His cross; as if He says,
crucifixeritis me, non amplius When you have crucified Me, you shall
videbitis me, donec iterum veniam. no more see Me until I come again.
Augustinus: Intelligendus est ergo AUG. Luke must be understood then as

Lucas velle praeoccupasse, wishing to anticipate here, before his
antequam eius narratio dominum narrative brought our Lord to Jerusalem,
perduceret Ierusalem, aut eidem or to make Him when approaching the
civitati iam appropinquantem talia same city, give an answer to those who
respondisse monentibus ut caveret told Him to beware of Herod, like to that
Herodem, qualia Matthaeus dicit which Matthew says He gave when He
esse locutum cum iam pervenisset had already reached Jerusalem.
Ierusalem.
Beda: Vel dicit non me videbitis, BEDE; you shall not see, that is, unless
quasi dicat: nisi poenitentiam you have worked repentance, and
egeritis, et confessi fueritis me confessed Me to be the Son of the
filium omnipotentis patris, in Father Almighty, you shall not see My
secundo adventu faciem meam face at the second coming.
non videbitis.
Caput CHAPTER XIV
Lectio 1

ἐλθεῖν αὐτὸν εἰς οἶκόν he went into the house of
one of the chief Pharisees
τινος τῶν ἀρχόντων to eat bread on the sabbath
[τῶν] φαρισαίων day, that they watched him.
σαββάτῳ φαγεῖν ἄρτον 2. And, behold, there was a
καὶ αὐτοὶ ἦσαν certain man before him
which had the dropsy. 3.
παρατηρούμενοι αὐτόν.
And Jesus answering spoke
2 καὶ ἰδοὺ ἄνθρωπός τις to the Lawyers and
ἦν ὑδρωπικὸς Pharisees, saying, Is it
ἔμπροσθεν αὐτοῦ. 3 καὶ lawful to heal on the
ἀποκριθεὶς ὁ Ἰησοῦς sabbath day? 4. And they
held their peace. And he
εἶπεν πρὸς τοὺς took him, and healed him,
νομικοὺς καὶ and let him go; 5. And
φαρισαίους λέγων, answered them, saying,
ἔξεστιν τῷ σαββάτῳ Which of you shall have an
ass or an ox fallen into a pit,
θεραπεῦσαι ἢ οὔ; 4 οἱ δὲ
and will not straightway pull
ἡσύχασαν. καὶ him out on the sabbath
ἐπιλαβόμενος ἰάσατο day? 6. And they could not
αὐτὸν καὶ ἀπέλυσεν. 5 answer him again to these
καὶ πρὸς αὐτοὺς εἶπεν, things.
τίνος ὑμῶν υἱὸς ἢ βοῦς
εἰς φρέαρ πεσεῖται, καὶ
οὐκ εὐθέως ἀνασπάσει
αὐτὸν ἐν ἡμέρᾳ τοῦ
σαββάτου; 6 καὶ οὐκ
ἴσχυσαν
ἀνταποκριθῆναι πρὸς
ταῦτα.
Cyrillus: Quamvis dominus CYRIL; Although our Lord knew the
malitiam Pharisaeorum malice of the Pharisees, yet He
cognosceret, tamen eorum fiebat became their guest, that He might
conviva, ut prodesset praesentibus benefit by His words and miracles
per verba et miracula; unde subditur those who were present. Whence it
et factum est cum introisset Iesus in follows, And it came to pass, as he
domum cuiusdam principis went into the house of one of the chief
Pharisaeorum sabbato manducare Pharisees to eat bread on the sabbath
panem, et ipsi observabant eum: si day, that they watched him; to see
scilicet reverentiam legis whether He would despise the
contemneret, et an quicquam observance of the law, or do any thing
prohibitorum faceret in die sabbati. that was forbidden on the sabbath day.
Itaque hydropico veniente in When then the man with the dropsy
medium, interrogatione reprehendit came into the midst of them, He
insolentiam Pharisaeorum, eum rebukes by a question the insolence of
arguere volentium; unde dicitur et the Pharisees, who wished to detect
ecce homo quidam hydropicus erat Him; as it is said, And, behold, there
ante illum. Et respondens Iesus dixit was a certain man before him which
ad legisperitos et Pharisaeos, si had the dropsy. And Jesus answering,
licet sabbato curare. &c.
Beda: Quod dicitur respondisse BEDE; When it is said that Jesus

Iesus, ad hoc respicit quod answered, there is a reference to the
praemissum est: et ipsi observabant words which went before, And they
eum: dominus enim novit watched him. For the Lord knew the
cogitationes hominum. thoughts of men.
Theophylactus: In sua autem THEOPHYL. But by His question He

interrogatione deridet eos, sicut exposes their folly. For while God
amentes: Deo enim benedicente blessed the sabbath, they forbade to
sabbatum, ipsi prohibent operari do good on the sabbath; but the day
bona in eo; dies autem quae which does not admit the works of the
bonorum operam non admittit, good is accursed.
maledicta est.
Beda: Sed merito interrogati tacent, BEDE; But the, who were asked, are
quia contra se dictum, quicquid rightly silent, for they perceived that
dixerit, vident. Nam si licet sabbato whatever they said, would be against
curare, quare salvatorem an curet themselves. For if it is lawful to heal on
observant? Si non licet, quare ipsi the sabbath day, wily did they watch
sabbato pecora curant? Unde the Savior whether He would heal? If it
sequitur at illi tacuerunt. is not lawful, why do they take care of
their cattle on the sabbath? Hence it
follows, But they held their peace.
Cyrillus: Neglectis igitur Iudaeorum CYRIL; Disregarding then the snares

insidiis, liberat a morbo hydropicum: of the Jews, He cures the dropsical,
qui metu Pharisaeorum remedia who from fear of the Pharisees did not
non postulabat propter sabbatum, ask to be healed on account of the
sed solum astabat, ut ex aspectu sabbath, but only stood up, that when
misertus eius salvaret eum: quod Jesus beheld him, He might have
dominus cognoscens, non postulat compassion on him and heal him. And
ab eo si vellet salvus fieri; sed the Lord knowing this, asked not
protinus eum sanavit; unde sequitur whether he wished to be made whole,
ipse vero apprehensum sanavit eum but forthwith healed him. Whence it
ac dimisit. follows; And he took him, and healed
him, and let him go.
Theophylactus: In quo non hoc Wherein our Lord took no thought not
prospexit dominus, ne scandalizaret to offend the Pharisees, but only that
Pharisaeos; sed ut benefaciat He might benefit him who needed
egenti remediis: decet enim nos, healing. For it becomes us, when a
cum magna resultat utilitas, non great good is the result, not to care if
curare si stulti scandalizentur. fools take offense.
Cyrillus: Sed quia Pharisaei inepte CYRIL; But seeing the Pharisees
tacuerunt, solvit Christus awkwardly silent, Christ baffles their
inflexibilem eorum impudentiam, determined impudence by some
considerationibus seriis ad hoc important considerations. As it follows;
utens; unde sequitur et respondens And he answered and said to them,
ad illos dixit: cuius vestrum asinus Which of you shall have an ass or an
aut bos in puteum cadet, et non ox fallen into a pit, and will not
continuo extrahet illum die sabbati? straightway pull him out on the sabbath
day?
Theophylactus: Quasi dicat: si THEOPHYL. As though He said, If the

prohibuit lex misereri in sabbato, ne law forbids to have mercy on the
curam habeas filii tui periclitantis in sabbath-day, have no care of your son
sabbato; sed quid dico, filii, quando when in danger on the sabbath-day.
nec bovem praeteris, si But why speak I of a son, when you do
periclitantem videris? not even neglect an ox if you see it in
danger?
Beda: In quo sic observatores suos BEDE; By these words He so refutes

Pharisaeos convincit, ut eosdem His watchers, the Pharisees, as to
etiam avaritiae condemnet, qui in condemn them also of covetousness,
liberatione animalis suae avaritiae who in the deliverance of animals
consulebant. Quanto ergo magis consult their own desire of wealth. How
Christus hominem, qui multo melior much more then ought Christ to deliver
est pecore, debuit liberare? a man, who is much better than cattle!
Augustinus de quaest. Evang: AUG. Now He has aptly compared the

Congruenter autem hydropicum dropsical man to an animal which has
animali quod cecidit in puteum fallen into a ditch, (for he is troubled by
comparavit, humore enim laborabat; water,) as He compared that woman,
sicut illam mulierem quam alligatam whom He spoke of as bound, and
dixerat, et ipse solvebat, comparavit whom He Himself loosed, to a beast
iumento, quod solvitur ut ad aquam which is let loose to be led to water.
ducatur.
Beda: Competenti ergo exemplo BEDE; By a suitable example then He

solvit quaestionem, ut ostendat eos settles the question, strewing that they
violare sabbatum in opere violate the sabbath by a work of
cupiditatis qui eum violare arguerunt covetousness, who contend that he
in opere caritatis; unde sequitur et does so by, a work of charity. Hence it
non poterant ad haec respondere follows, And they could not answer him
illi. Mystice autem hydropicus again to these things. Mystically, the
comparatur ei quem fluxus dropsical man is compared to him who
carnalium voluptatum exuberans is weighed down by an overflowing
aggravat: hydropicus enim morbus stream of carnal pleasures. For the
ab aquoso humore vocabulum disease of dropsy derives the name of
trahit. a watery humor.
Augustinus de quaest. Evang: Vel AUG. Or we rightly compare the

hydropicum recte comparamus diviti dropsical man to a covetous rich man.
avaro: sicut enim ille quanto magis For as the former, the more he
abundat humore inordinato, tanto increases in unnatural moisture the
amplius sitit; sic et iste quanto est greater his thirst; so also the other, the
copiosior divitiis, quibus non bene more abundant his riches, which he
utitur, tanto ardentius talia does not employ well, the more
concupiscit. ardently he desires them.
Gregorius Moralium: Recte ergo GREG Rightly then is the dropsical

hydropicus ante Pharisaeum man healed in the Pharisees’
curatur: quia per alterius presence, for by the bodily infirmity of
aegritudinem corporis, in altero the one, is expressed the mental
exprimitur languor, seu aegritudo disease of the other.
cordis et mentis.
Beda: Bene autem in exemplo BEDE; In this example also He well

bovem et asinum nominat, ut vel refers to the ox and the ass; so as to
sapientes et hebetes, vel utrumque represent either the wise and the
populum significet, scilicet Iudaeum foolish, or both nations; that is, the Jew
iugo legis pressum, et gentilem oppressed by the burden of the law,
nulla ratione domitum: omnes enim the Gentile not subject to reason. For
a puteo concupiscentiae demersos the Lord rescues from the pit of
dominus extrahit. concupiscence all who are sunk
therein.
Lectio 7
7 ἔλεγεν δὲ πρὸς τοὺς 7. And he put forth a parable

κεκλημένους to those which were bidden,
when he marked how they
παραβολήν, ἐπέχων chose out the chief rooms;
πῶς τὰς saying to them, 8. When you
πρωτοκλισίας are bidden of any man to a
ἐξελέγοντο, λέγων wedding, sit not down in the
highest room; lest a more
πρὸς αὐτούς, 8 ὅταν
honor man than you be
κληθῇς ὑπό τινος εἰς bidden of him; 9. And he that
γάμους, μὴ bade you and him come and
κατακλιθῇς εἰς τὴν say to you, Give this man
πρωτοκλισίαν, place; and you begin with
shame to take the lowest
μήποτε ἐντιμότερός room. 10. But when you are
σου ᾖ κεκλημένος ὑπ' bidden, go and sit down in the
αὐτοῦ, 9 καὶ ἐλθὼν ὁ lowest room; that when he
σὲ καὶ αὐτὸν that bade you comes, he may
say to you, Friend, go up
καλέσας ἐρεῖ σοι, δὸς
higher: then shall you have
τούτῳ τόπον, καὶ worship in the presence of
τότε ἄρξῃ μετὰ them that sit at meat with you.
αἰσχύνης τὸν 11. For whosoever exalts
ἔσχατον τόπον himself shall be abased; and
he that humbles himself shall
κατέχειν. 10 ἀλλ' be exalted.
ὅταν κληθῇς
πορευθεὶς ἀνάπεσε
εἰς τὸν ἔσχατον
τόπον, ἵνα ὅταν ἔλθῃ
ὁ κεκληκώς σε ἐρεῖ
σοι, φίλε,
προσανάβηθι
ἀνώτερον: τότε ἔσται
σοι δόξα ἐνώπιον
πάντων τῶν
συνανακειμένων σοι.
11 ὅτι πᾶς ὁ ὑψῶν
ἑαυτὸν
ταπεινωθήσεται καὶ
ὁ ταπεινῶν ἑαυτὸν
ὑψωθήσεται.
Ambrosius: Prius curatus est AMBROSE; First the dropsical man is
hydropicus, in quo fluxus carnis cured, in whom the abundant discharges
exuberans, animae gravabat of the flesh crushed down the powers of
officia, spiritus extinguebat the soul quenched the ardor of the Spirit.
ardorem: deinde docetur Next, humility is taught, when at the
humilitas, dum in convivio nuptiali nuptial feast the desire of the highest
appetentia loci superioris arcetur; place is forbidden. As it is said, And he
unde dicitur dicebat autem ad spoke, Sit not down in the highest room.
invitatos parabolam, intendens
quomodo primos accubitus
eligerent, dicens ad illos: cum
invitatus fueris ad nuptias, non
discumbas in primo loco.
Cyrillus: Prosilire enim prompte CYRIL; For to rush forward hastily to

ad honores qui nobis non honors which are not fitting for us,
conveniunt, indicat nos indicates rashness. and casts a slur upon
temerarios esse, et nostra facta our actions. Hence it follows, lest a more
vituperio replet; unde sequitur ne honorable man than you be invited, &c.
forte honoratio te sit invitatus ab
illo, et veniens is qui te et illum
vocavit, dicat tibi: da huic locum;
et tunc incipias cum rubore
novissimum locum tenere.
Chrysostomus: Et sic quod CHRYS. And so the seeker of honor

concupivit, nequaquam obtinuit obtained not that which he coveted, but
ambitiosus honoris, sed passus suffered a defeat, and busying himself
est repulsam; et satagens qualiter how he might be loaded with honors, is
abundet honoribus, non treated with dishonor. And because
honoratur. Et quia nihil est nothing is of so much worth as modesty,
aequipollens modestiae, He leads His hearer to the opposite of
auditorem ad oppositum ducit. this; not only for- him to seek the highest
Non solum prohibet ambire place, but bidding him search for the
primatum, sed et venari iubet lowest. As it follows; But when you are
ultima; unde sequitur sed cum bidden go and sit down in the lowest
vocatus fueris, vade, recumbe in room.
novissimo loco.
Cyrillus: Si enim aliquis non vult CYRIL; For if a man wishes not to be set
aliis praelocari, nanciscitur hoc ex before others, he obtains this honor
divina sententia; unde sequitur ut according to the divine word. As it
cum venerit qui te invitavit, dicat follows; That when he that bade you
tibi: amice, ascende superius. comes, he may say to you, Friend, go up
Haec dicens, non graviter higher. In these words He does not
obiurgat, sed leniter iniungit: harshly chide, but gently admonishes; for
sufficit enim monitio apud a word of advice is enough for the wise.
discretos; et sic pro humilitate And thus for their humility men are
aliquis coronatur honore; unde crowned with honors; as it follows, Then
sequitur tunc erit tibi gloria coram shall you have worship.
simul discumbentibus.
Basilius: Occupare igitur locum BASIL; To take then the lowest place at a
ultimum in conviviis, iuxta feast, according to our Lord’s command,
mandatum dominicum, is becoming to every man, but again to
conveniens est, sed rursum in rush contentiously after this is to be
hunc contentiose irruere condemned as a breach of order and
reprobatum tamquam cause of tumult; and a strife raised about
interemptorium ordinis et it, will place you on a level with those who
causativum tumultus: et de eo dispute concerning the highest place.
mota contentio aequiparabit vos Wherefore, as our Lord here says, it
litigantibus de primatu. becomes him who makes the feast to
Quapropter, sicut hic dominus arrange the order of sitting down. Thus in
dicit, expedit convivium facienti patience and love should we mutually
committere accubitus ordinem. bear ourselves, following all things
Sic et in patientia nos mutuo decently according to order, not for
sustinebimus honeste, et external appearance or public display;
secundum ordinem omnia nor should we seem to study or affect
prosequentes, non ad humility by violent contradiction, but
apparentiam plurium; nec rather gain it by condescension or by
videbimur humilitatem pertractare patience. For resistance or opposition is
per vehementem contradictionem; a far stronger token of pride than taking
magis autem humilitatem per the first seat at meat, when we obtain it
patientiam obtineremus: maius by authority.
est enim ex repugnantia
superbiae indicium quam ex
primo accubitu, quando eum cum
imperio obtinemus.
Theophylactus: Nemo autem THEOPHYL. Now let no one deem the

putet praemissam Christi above precepts of Christ to be trifling,
doctrinam modicam esse, et and unworthy of the sublimity and
indignam culminis Dei verbi; non grandeur of the Word of God. For you
enim pium dices esse medicum would not call him a merciful physician
pollicitum sanare podagram, who professed to heal the gout, but
ictum vero digiti vel dentis refilled to cure a scar on the finger or a
dolorem nolentem curare. Porro tooth-ache. Besides, how can that
quomodo parva passio vanae passion of vainglory appear slight, which
gloriae, quae versabat primos moved or agitated those who sought the
perquirentes accubitus? Decebat first seats. It became then the Master of
igitur humilitatis magistrum humility to cut off every branch of the bad
omnem ramum pravae radicis root. But observe this also, that when the
amputare. Sed et illud considera, supper was ready, and the wretched
quia praesto coena, et passione guests were contending for precedency
primatus coram salvatore vexante before the eyes of the Savior, there was a
miseros, opportunitatem habebat fit occasion for advice.
monitio.
Cyrillus: Ostenso igitur tam CYRIL; Having shown therefore from so

modico exemplo ambitiosorum slight an example the degradation of the
contemptu, et non ambitiosorum ambitious and the exaltation of the
exaltatione adicit magnum parvo, humble-minded, He adds a great thing to
generalem sententiam proferens, a little, pronouncing a general sentence,
cum subditur quia omnis qui se as it follows, For every one who exalts
exaltat, humiliabitur; et qui se himself shall be abased, and he that
humiliat, exaltabitur: quod dicitur humbles himself shall be exalted. This is
secundum divinum iudicium, non spoken according to the divine judgment,
secundum humanam not after human experience, in which
consuetudinem, secundum quam they who desire after glory obtain it, while
plures concupiscentes honorem others who humble themselves remain
consequuntur, alii vero se inglorious.
humiliantes inglorii remanent.
Theophylactus: Porro non THEOPHYL. Moreover, he is not to be

finaliter nec omnibus hominibus respected in the end, nor by all men, who
est reverendus qui se honoribus thrusts himself into honors; but while by
ingerit; sed dum a quibusdam some he is honored, by others he is
honoratur, alii detrahunt ei, et disparaged, and sometimes even by the
quandoque etiam ipsi honorantes. very men who outwardly honor him.
Beda: Sed quoniam hanc BEDE; But as the Evangelist calls this
admonitionem Evangelista admonition a parable, we must briefly
parabolam vocat, breviter examine what is its mystical meaning.
intuendum quid mystice significet. Whosoever being bidden has come to the
Quisquis nuptias Christi et marriage feast of Christ’s Church, being
Ecclesiae invitatus adierit, united to the members of the Church by
membris Ecclesiae per fidem faith, let him not exalt himself as higher
coniunctus, non se extollat, quasi than others by boasting of his merits. For
sublimior ceteris, de meritis he will have to give place to one more
gloriando: dabit enim locum honorable who is bidden afterwards,
honoratiori post invitato, cum seeing that he is overtaken by the activity
illorum qui se in Christo secuti of those who followed him, and with
sunt agilitate praeitur, et cum shame he occupies the lowest place, now
rubore novissimum locum tenet, that knowing better things of the others
quando de aliis meliora he brings low whatever high thoughts he
cognoscens, quicquid de sua once had of his own works. But a man
operatione celsum sentiebat sits in the lowest place according to that
humiliat. Sed recumbit aliquis in verse, The greater you are, humble
novissimo loco, secundum illud: yourself in all things. But the Lord when
quanto magnus es, humilia te in He comes, whomsoever He shall find
omnibus. Veniens autem humble, blessing him with the name of
dominus, quem humilem friend, He will command him to go up
invenerit, amici nomine higher. For whoever humbles himself as
beatificans, ascendere superius a little child, he is the greatest in the
praecipiet: quicumque enim kingdom of heaven. But it is well said,
humiliaverit se sicut parvulus, hic Then shall you have glory, that you may
est maior in regno caelorum. not begin to seek now what is kept for
Pulchre autem dicitur tunc erit tibi you in the end. It may also be
gloria, ne nunc quaerere incipias understood, even in this life, for daily
quod tibi servatur in fine. Potest does God come to His marriage feast,
etiam et hoc in hac vita intelligi; despising the proud; and often giving to
quia quotidie dominus suas the humble such great gifts of His Spirit,
nuptias intrat, superbos that the assembly of those who sit at
despiciens, et humilibus saepe meat, i.e. the faithful, glorify them in
tanta sui spiritus dona praestans, wonder. But in the general conclusion
ut discumbentium, idest fidelium, which is added, it is plainly declared that
coetus, eos admirando glorificet. the preceding discourse of our Lord must
Ex conclusione vero generali, be understood typically. For not every
quae subditur, manifeste claret one who exalts himself before men is
praecedentem domini sermonem abased; nor is he who humbles himself in
typice intelligendum. Neque enim their sight, exalted by them. But whoever
omnis qui se coram hominibus exalts himself because of his merits, the
exaltat, humiliatur; aut qui se in Lord shall bring low, and him who
conspectu hominum humiliat, humbles himself on account of his
exaltatur ab eis: sed qui se de mercies, shall He exalt.
meritis elevat, humiliabitur a
domino; et qui se de beneficiis
humiliat, exaltabitur ab eo.
Lectio 8
12 ἔλεγεν δὲ καὶ τῷ 12. Then said he also to him

κεκληκότι αὐτόν, that bade him, When you
make a dinner or a supper, call
ὅταν ποιῇς ἄριστον ἢ not your friends, nor your
δεῖπνον, μὴ φώνει brethren, neither your
τοὺς φίλους σου kinsmen, nor your rich
μηδὲ τοὺς ἀδελφούς neighbors; lest they also bid
you again, and recompense be
σου μηδὲ τοὺς
made you. 13. But when you
συγγενεῖς σου μηδὲ makes a feast, call the poor,
γείτονας πλουσίους, the maimed, the lame, the
μήποτε καὶ αὐτοὶ blind: 14. And you shall be
ἀντικαλέσωσίν σε blessed; for they cannot
recompense thee: for you shall
καὶ γένηται be recompensed at the
ἀνταπόδομά σοι. 13 resurrection of the just.
ἀλλ' ὅταν δοχὴν
ποιῇς, κάλει
πτωχούς,
ἀναπείρους, χωλούς,
τυφλούς: 14 καὶ
μακάριος ἔσῃ, ὅτι
οὐκ ἔχουσιν
ἀνταποδοῦναί σοι,
ἀνταποδοθήσεται
γάρ σοι ἐν τῇ
ἀναστάσει τῶν
δικαίων.
Theophylactus: Ex duabus THEOPHYL. The supper being composed

partibus coena composita, of two parties, the invited and the inviter,
scilicet ex vocantibus et vocatis, and having already exhorted the invited to
partem vocatorum ad humilitatem humility, He next rewards by His advice
iam monuerat; consequenter the inviter, guarding him against making a
vocantem monendo remunerat, feast to gain the favor of men. Hence it is
retrahens eum ne gratia said, Then said he also to him that bade
hominum convivaret; unde dicitur him, When you makes a dinner or a
dicebat autem ei qui se supper, call not your friends.
invitaverat: cum facis prandium
aut coenam, noli vocare amicos
tuos neque fratres neque
cognatos neque vicinos neque
divites.
Chrysostomus: Multae causae CHRYS. Many are the sources from which
sunt quibus amicitiae foedus friendships are made. Leaving out all
contrahitur; et illicitas quidem unlawful ones, we shall speak only of
praetermittimus, proponemus those which are natural and moral; the
autem naturales et morales: natural are, for instance, between father
naturales quidem, puta patris ad and son, brother and brother, and such
filium, fratris ad fratrem, et like; which He meant, saying, Nor your
aliorum huiusmodi; quod brethren, nor your kinsmen; the moral,
significat dicens neque fratres when a man has become your guest or
neque cognatos; morales autem: neighbor; and with reference to these He
puta conviva factus est, aut says, nor your neighbors.
convicinus est; et quantum ad
hos dicit neque vicinos.
Beda: Fratres igitur et amicos et BEDE; Brothers then, and friends, and the
divites alterutrum convivia rich, are not forbidden, as though it were a
celebrare non quasi scelus crime to entertain one another, but this,
interdicit; sed, sicut cetera like all the other necessary intercourse
necessitatis humanae among men, is strewn to fail in meriting
commercia, ad promerenda vitae the reward of everlasting life; as it follows,
caelestis praemia, nil valere Lest perchance they also bid you again,
ostendit; unde subdit ne forte et and a recompense be made you. He says
ipsi te reinvitent, et fiat tibi not, “and sin be committed against you.”
retributio. Non ait: et fiet tibi And the like to this He speaks in another
peccatum. Cui simile est id quod place, And if you do good to those who do
alibi dicit: et si bene feceritis his good to you, what thank have you? There
qui vobis bene faciunt, quae are however certain mutual feastings of
vobis est gratia? Sunt tamen brothers and neighbors, which not only
quaedam mutua fratrum incur a retribution in this life, but also
vicinorumque convivia, quae non condemnation hereafter. And these are
solum in praesenti retributionem, celebrated by the general gathering
sed et damnationem percipiunt in together of all, or the hospitality in turn of
futuro; quae aut collatione each one of the company; and they meet
omnium celebrantur; aut vicibus together that they may perpetrate foul
solent a contubernalibus deeds, and through excess of wine be
exhiberi: in quibus ad hoc provoked to all kinds of lustful pleasure.
convenitur ut foeda gerantur, et
ex copia incitetur libidinis diversa
voluptas.
Chrysostomus: Non igitur hac CHRYS. Let us not then bestow kindness
spe aliis beneficia conferamus ut on others under the hope of return. For
nobis retribuant; haec enim this is a cold motive, and hence it is that
frigida est intentio: unde talis such a friendship soon vanishes. But if
amicitia celerius evanescit. Si you invite the poor, God, who never
vero pauperem vocaveris, Deum forgets, will be your debtor, as it follows,
numquam obliviscentem habebis But when you make a feast, call the poor,
debitorem; unde sequitur sed the maimed, the lame, and the blind.
cum facis convivium, voca
pauperes, debiles, claudos et CHRYS. For the humbler our brother is,
caecos. so much c the more does Christ come
through him and visit us. For he who
Quanto enim minor est frater, entertains a great man does it often from
tanto magis per eum Christus vainglory. And elsewhere, But very often
accedit et visitat. Nam qui interest is his object, that through such a
magnum suscipit, saepe propter one he may gain promotion. I could
vanam gloriam facit: sed et indeed mention many who for this pay
utilitas pluries quaeritur, ut court to the most distinguished of the
promoveatur per illum. Possem nobles, that through their assistance they
quidem plures proponere ob hoc may obtain the greater favor from the
celeberrimos senatorum prince. Let us not then ask those who can
colentes, ut illis mediantibus recompense us, as it follows, And you
ampliorem gratiam obtineant shall be blessed, for they cannot
principum. Non igitur illos recompense you. And let us not be
quaeramus qui nobis retribuere troubled when we receive no return of a
possunt; sequitur enim et beatus kindness, but when we do; for if we have
eris, quia non habent retribuere received it we shall receive nothing more,
tibi. Non ergo turbemur cum non but if man does not repay us, God will. As
recipimus beneficii it follows, For you shall be recompensed
recompensationem, sed cum at the resurrection of the just.
receperimus: quoniam si
receperimus, non amplius
recipiemus illic; sed si minime
retribuat homo, tunc ibi Deus
retribuet; unde sequitur
retribuetur enim in resurrectione
iustorum.
Beda: Et si omnes resurgunt, BEDE; And though all rise again, yet it is
iustorum tamen resurrectio called the resurrection of the just,
dicitur, quia in hac resurrectione because in the resurrection they doubt not
beatos se esse non dubitant; that they are blessed. Whoever then bids
ergo qui pauperes ad convivium the poor to his feast shall receive a
vocant, in futuro praemia reward hereafter. But he who invites his
recipient; qui autem amicos, friends, brothers, and the rich, has
fratres et divites vocat, recepit received his reward. But if he does this for
mercedem suam. Sed si hoc God’s sake after the example of the sons
propter Deum facit in exemplum of Job, God, who Himself commanded all
filiorum Iob, sicut cetera fraternae the duties of brotherly love, will reward
dilectionis officia, ipse qui iussit him.
remunerat.
Chrysostomus: Sed dicitis: CHRYS. But you say, the poor are
immundus est pauper et unclean and filthy. Wash him, and make
sordidus. Lava eum, et fac tecum him to sit with you at table. If he has dirty
in mensa sedere. Si vestes garments, give him clean ones. Christ
sordidas habet, mundum comes to thee through him, and do you
indumentum exhibeas. Christus stand trifling?
accedit per eum, et tu frivola
loqueris?
Gregorius Nyssenus: Non ergo GREG. NYSS. Do not then let them lie as
negligas iacentes, quasi nullo though they were nothing worth. Reflect
sint digni; cogita qui sint, et who they are, and you will discover their
pretiositatem eorum invenies. preciousness. They have put on the
Salvatoris induerunt imaginem, image of the Savior. Heirs of future
futurorum bonorum heredes, blessings, bearing the keys of the
regni clavigeri, accusatores et kingdom, able accusers and excusers, not
excusatores idonei, non speaking themselves, but examined by
loquentes, sed inspecti a iudice. the judge.
Chrysostomus: Decet ergo eos CHRYS. It would become you then to
sursum in solario suscipere; si receive them above in the best chamber,
non placet, saltem deorsum, ubi but if you shrink, at least admit Christ
sunt subiugalia et famuli, below, where are the menials and
Christum suscipias: fiat saltem servants. Let the poor man be at least
pauper aedituus: ubi enim est your door keeper. For where there is
eleemosyna, non audet intrare alms, the devil durst not enter. And if you
Diabolus: et si non secum sit not down with them, at any rate send
consedeas, mitte saltem eis de them the dishes from your table.
mensa fercula.
Origenes: Mystice vero qui ORIGEN; But mystically, he who shuns

vanam gloriam vitat, vocat ad vain-glory calls to a spiritual banquet the
spirituale convivium pauperes, poor, that is, the ignorant, that he may
idest imperitos, ut ditet; debiles, enrich them; the weak, that is, those with
hoc est laesam conscientiam offended consciences, that he may heal
habentes, ut sanet; claudos, them; the lame, that is, those who have
idest declinantes a ratione, ut wandered from reason, that he may make
rectas semitas faciant; caecos, their paths straight; the blind, that is,
idest qui carent contemplatione those who discern not the truth, that they
veritatis, ut veram lucem videant. may behold the true light. But it is said,
Quod autem dicitur non possunt They cannot recompense thee, i.e. they
retribuere tibi, idest non noverunt know not how to return an answer
responsum proferre.
Lectio 9
15 ἀκούσας δέ τις τῶν 15. And when one of them

συνανακειμένων that sat at meat with him
heard these things, he said to
ταῦτα εἶπεν αὐτῷ, him, Blessed is he that shall
μακάριος ὅστις eat bread in the kingdom of
φάγεται ἄρτον ἐν τῇ God. 16. Then said he to him,
βασιλείᾳ τοῦ θεοῦ. 16 A certain man made a great
supper, and bade many: 17.
ὁ δὲ εἶπεν αὐτῷ,
And sent his servant at
ἄνθρωπός τις ἐποίει supper time to say to them
δεῖπνον μέγα, καὶ that were bidden, Come; for
ἐκάλεσεν πολλούς, all things are now ready. 18.
17 καὶ ἀπέστειλεν And they all with one consent
began to make excuse. The
τὸν δοῦλον αὐτοῦ τῇ first said to him, I have bought
ὥρᾳ τοῦ δείπνου a piece of ground, and I must
εἰπεῖν τοῖς needs go and see it: I pray
κεκλημένοις, you have me excused. 19.
And another said, I have
ἔρχεσθε, ὅτι ἤδη
bought five yoke of oxen, and
ἕτοιμά ἐστιν. 18 καὶ I go to prove them: I pray you
ἤρξαντο ἀπὸ μιᾶς have me excused. 20. And
another said, I have married a
πάντες παραιτεῖσθαι. wife, and therefore I cannot
ὁ πρῶτος εἶπεν αὐτῷ, come. 21. So that servant
ἀγρὸν ἠγόρασα καὶ came, and showed his lord
ἔχω ἀνάγκην these things. Then the master
of the house being angry said
ἐξελθὼν ἰδεῖν αὐτόν:
to his servant, Go out quickly
ἐρωτῶ σε, ἔχε με into the streets and lanes of
παρῃτημένον. 19 καὶ the city, and bring in hither the
ἕτερος εἶπεν, ζεύγη poor, and the maimed, and
βοῶν ἠγόρασα πέντε the halt, and the blind. 22.
And the servant said, Lord, it
καὶ πορεύομαι is done as you have
δοκιμάσαι αὐτά: commanded, and yet there is
ἐρωτῶ σε, ἔχε με room. 23. And the lord said to
παρῃτημένον. 20 καὶ the servant, Go out into the
highways and hedges, and
ἕτερος εἶπεν,
compel them to come in, that
γυναῖκα ἔγημα καὶ my house may be filled. 24.
διὰ τοῦτο οὐ δύναμαι For I say to you, That none of
ἐλθεῖν. 21 καὶ those men which were bidden
παραγενόμενος ὁ shall taste of my supper.
δοῦλος ἀπήγγειλεν
τῷ κυρίῳ αὐτοῦ
ταῦτα. τότε ὀργισθεὶς
ὁ οἰκοδεσπότης εἶπεν
τῷ δούλῳ αὐτοῦ,
ἔξελθε ταχέως εἰς
τὰς πλατείας καὶ
ῥύμας τῆς πόλεως,
καὶ τοὺς πτωχοὺς καὶ
ἀναπείρους καὶ
τυφλοὺς καὶ χωλοὺς
εἰσάγαγε ὧδε. 22 καὶ
εἶπεν ὁ δοῦλος, κύριε,
γέγονεν ὃ ἐπέταξας,
καὶ ἔτι τόπος ἐστίν.
23 καὶ εἶπεν ὁ κύριος
πρὸς τὸν δοῦλον,
ἔξελθε εἰς τὰς ὁδοὺς
καὶ φραγμοὺς καὶ
ἀνάγκασον
εἰσελθεῖν, ἵνα
γεμισθῇ μου ὁ οἶκος:
24 λέγω γὰρ ὑμῖν ὅτι
οὐδεὶς τῶν ἀνδρῶν
ἐκείνων τῶν
κεκλημένων
γεύσεταί μου τοῦ
δείπνου.
Eusebius: Docuerat supra EUSEBIUS. Our Lord had just before

dominus praeparare convivium taught us to prepare our feasts for those
rependere nequeuntibus, cum sit who cannot repay, seeing that we shall
recompensandum in have our reward at the resurrection of the
resurrectione iustorum: et ideo just. Some one then, supposing the
quidam intelligens unum et idem resurrection of the just to be one and the
esse resurrectionem iustorum et same with the kingdom of God,
regnum Dei, recompensationem commends the above-mentioned
praedictam commendat; sequitur recompense; for it follows, When one of
enim haec cum audisset quidam them that sat at meat with him heard
de simul discumbentibus, dixit illi: these things, he said to him, Blessed is
beatus qui manducabit panem in he that shall eat bread in the kingdom of
regno Dei. God.
Cyrillus: Homo iste animalis erat, CYRIL; That man was carnal, and a
non diligenter percipiens ea quae careless hearer of the things which Christ
Christus protulerat: putavit enim delivered, for he thought the reward of
corporeas esse remunerationes the saints was to be bodily.
sanctorum.
Augustinus de Verb. Dom: Vel AUG. Or because he sighed for

quia in longinqua iste suspirabat, something afar off, and that bread which
et panis iste quem desiderabat, he desired lay before him. For who is that
ante illum discumbebat. Quis Bread of the kingdom of God but He who
enim est panis regni Dei, nisi qui says, I am the living bread which came
dicit: ego sum panis vivus, qui de down from heaven? Open not your
caelo descendi? Nolite parare mouth, but your heart.
fauces, sed cor.
Beda: Sed quia nonnulli hunc BEDE; But because some receive this
panem fidetenus odorando bread by faith merely, as if by smelling,
percipiunt, dulcedinem vero eius but its sweetness they loathe to really
attingere veraciter gustando touch with their mouths, our Lord by the
fastidiunt; subiecta parabola following parable condemns the dullness
dominus talium torporem of those men to be unworthy of the
caelestibus epulis dignum non heavenly banquet. For it follows, But he
esse redarguit; sequitur enim at said to him, A certain man made a great
ille dixit ei: homo quidam fecit supper, and bade many.
coenam magnam, et vocavit
multos.
Cyrillus: Homo iste Deus pater CYRIL; This man represents God the
est, secundum quod imagines ad Father just as images are formed to give
similitudinem veritatis figurantur. the resemblance of power.
Chrysostomus: Quoties enim For as often as God wishes to declare

punitivam suam virtutem indicare His avenging power, He is called by the
vult Deus, ursa, pardus, leo et names of bear, leopard, lion, and others
huiusmodi nuncupatur, quando of the same kind; but when He wishes to
vero misericordiam exprimere express mercy, by the name of man.
vult, dicitur homo.
Cyrillus: Hic ergo conditor The Maker of all things, therefore, and
omnium, atque gloriae pater, Father of Glory, or the Lord, prepared the
paravit coenam magnam in great supper which was finished in Christ.
Christo peractam. In novissimis For in these latter times, and as it were
enim temporibus, et quasi in the setting of our world, the Son of God
occasu nostri saeculi, illuxit nobis has shone upon us, and enduring death
Dei filius; et mortem pro nobis for our sakes, has given us His own body
sustinens, dedit nobis proprium to eat. Hence also the lamb was
corpus comedere: unde et agnus sacrificed in the evening according to the
in vespere immolabatur iuxta Mosaic law. Rightly then was the banquet
legem Mosaicam. Merito igitur in which was prepared in Christ called a
coena dictum est paratum in supper.
Christo convivium.
Gregorius in Evang: Vel fecit GREG. Or he made a great supper, as

coenam magnam, quia satietatem having prepared for us the full enjoyment
nobis dulcedinis aeternae of eternal sweetness. He bade many, but
praeparavit: qui vocavit multos, few came, because sometimes they who
sed pauci veniunt: quia themselves are subject to him by faith, by
nonnunquam ipsi qui ei per fidem their lives oppose his eternal banquet.
subiecti sunt, aeterno eius And this is generally the difference
convivio vivendo contradicunt. between the delights of the body and the
Hoc autem distare inter delicias soul, that fleshly delights when not
corporis et cordis solet, quod possessed provoke a longing desire for
corporales deliciae cum non them, but when possessed and
habentur, grave in se desiderium devoured, the eater soon turns from
accedunt; cum vero habitae satiety to loathing; spiritual delights, on
eduntur, comedentem protinus in the other hand, when not possessed are
fastidium per satietatem vertunt; loathed, when possessed the more
at contra, spiritales deliciae cum desired. But heavenly mercy recalls
non habentur, in fastidio sunt; those despised delights to the eyes of our
cum vero habentur, in desiderio. memory, and in order that we should
Sed superna pietas contemptas drive away our disgust, bids us to the
illas delicias ad memoriae nostrae feast. Hence it follows, And he sent his
oculos revocat, atque ut fastidium servant, &c.
nostrum repellere debeamus
invitat: unde sequitur et misit
servum suum hora coenae dicere
invitatis ut venirent.
Cyrillus: Iste servus qui missus CYRIL; That servant who was sent is
est, ipse Christus est, qui cum Christ Himself, who being by nature God
esset naturaliter Deus, et verus and the true Son of God, emptied
Dei filius, exinanivit seipsum Himself, and took upon Him the form of a
formam servi accipiens. Missus servant. But He was sent at supper time.
est autem hora coenae: non enim For not in the beginning did the Word
a principio verbum patris nostram take upon Him our nature, but in the last
naturam suscepit, sed in time; and he adds, For all things are
novissimo tempore. Subdit autem ready. For the Father prepared in Christ
quia parata sunt omnia; paravit the good things bestowed upon the world
enim pater in Christo bona collata through Him, the removal of sins, the
mundo per ipsum, peccatorum participation of the Holy Spirit, the glory
amotionem, spiritus sancti of adoption. To these Christ bade men by
participationem, adoptionis the teaching of the Gospel.
splendorem; ad hoc vocavit
Christus per evangelica
documenta.
Augustinus de Verb. Dom: Vel AUG. Or else, the Man is the Mediator
aliter. Homo iste mediator est Dei between God and man, Christ Jesus; He
et hominis Christus Iesus. Misit ut sent that they who were bidden might
venirent invitati, idest per missos come, i.e. those who were called by the
vocati prophetas. Qui olim prophets whom He had sent; who in the
invitabant ad coenam Christi, former times invited to the supper of
saepe missi sunt ad populum Christ, were often sent to the people of
Israel, saepe vocaverunt ut ad Israel, often bade them to come at
horam coenae venirent: illi supper time. They received the inviters,
invitantes acceperunt, coenam refused the supper. They received the
repudiarunt; prophetas legerunt, prophets and killed Christ, and thus
et Christum occiderunt; et tunc ignorantly prepared for us the supper.
nobis coenam nescientes The supper being now ready, i.e. Christ
paraverunt. Parata iam coena, being sacrificed, the Apostles were sent
idest immolato Christo, missi sunt to those, to whom prophets had been
apostoli ad quos missi fuerant sent before.
ante prophetae.
Gregorius: Per hunc ergo GREG. By this servant then who is sent
servum qui a patrefamilias ad by the master of the family to bid to
invitandum mittitur, praedicatorum supper, the order of preachers is
ordo significatur. Saepe autem signified. But it is often the case that a
solet evenire ut persona potens powerful person has a despised servant,
famulum habeat despectum; and when his Lord orders any thing
cumque per eum dominus aliquid through him, the servant speaking is not
mandat, non despicitur persona despised, because respect for the master
loquentis servi, quia servatur in who sends him is still kept up in the
corde mittentis reverentia domini. heart. Our Lord then offers what he ought
Offert ergo Deus quod rogari to be asked for, not ask others to receive.
debuit, non rogare: dare vult quod He wishes to give what could scarcely be
vix sperari poterat; et tamen simul hoped for; yet all begin at once to make
omnes excusant; sequitur enim et excuse, for it follows, And they all began
coeperunt omnes simul excusare. with one consent to make excuse. Behold
Ecce homo dives invitat, et a rich man invites, and the poor hasten to
pauperes occurrere festinant; ad come. We are invited to the banquet of
Dei invitamur convivium, et nos God, and we make excuse.
excusamus.
Augustinus de Verb. Dom: Tres AUG. Now there were three excuses, of
autem fuerunt excusationes, de which it is added, The first said to him, I
quibus subditur primus dixit ei: have bought a piece of ground, and I
villam emi, et necesse habeo must needs go and see it. The bought
exire, et videre illam. Rogo te, piece of ground denotes government.
habe me excusatum. In villa Therefore pride is the first vice reproved.
empta dominatio notatur: ergo For the first man wished to rule, not
superbia castigatur vitium willing to have a master.
primum: primus enim homo
dominari voluit, qui dominium
habere noluit.
Gregorius: Vel per villam terrena GREG. Or by the piece of ground is

substantia designatur. Exit ergo meant worldly substance. Therefore he
videre illam qui sola exteriora goes out to see it who thinks only of
cogitat propter substantiam. outward things for the sake of his living.
Ambrosius: Sic igitur emeritae AMBROSE; Thus it is that the worn out
militiae viro contemnendarum soldier is appointed to serve degraded
stipendium praescribitur offices, as he who intent upon things
facultatum, quod neque ille qui below buys for himself earthly
studiis intentus inferioribus possessions, can not enter into the
possessiones sibi terrenas kingdom of heaven. Our Lord says, Sell
coemit, regnum caeli possit all that you have, and follow me.
It
adipisci, cum dominus dicat: follows, And another said, I have bought
vende omnia tua, et sequere me. five yoke of oxen, and I go to prove them.
Sequitur et alter dixit: iuga boum
emi quinque, et eo probare illa.
Augustinus de Verb. Dom: AUG. The five yoke of oxen are taken to
Quinque iuga boum sensus carnis be the five senses of the flesh; in the
huius quinque numerantur. In eyes sight, in the ears hearing, in the
oculis visus est, in auribus nostrils smelling, in the mouth taste, in all
auditus, in naribus odoratus, in the members touch. But the yoke is more
faucibus gustus, in omnibus easily apparent in the three first senses;
membris tactus. Sed quia iuga two eyes, two ears, two nostrils. Here are
sunt, in tribus prioribus sensibus three yoke. And in the mouth is the sense
facilius apparet: duo sunt oculi, of taste which is forma to be a kind of
duae aures, geminae nares: ecce double, in that nothing is sensible to the
tria iuga: et in faucibus, idest taste, which is not touched both by the
sensu gustandi, geminatio tongue and palate. The pleasure of the
quaedam invenitur, quia nihil flesh which belongs to the touch is
gustando sapit nisi lingua et secretly doubled. It is both outward and
palato tangatur: voluptas carnis, inward. But they are called yoke of oxen,
quae ad tactum pertinet, occulte because through those senses of the
geminatur: est et forinsecus et flesh earthly things are pursued. For the
intrinsecus. Dicuntur autem iuga oxen till the ground, but men at a
boum, quia per sensus istos distance from faith, given up to earthly
carnis terrena requiruntur: boves things, refuse to believe in any thing, but
enim terram versant; homines what they arrive at by means of the five-
autem remoti a fide, terrenis fold sense of the body. “I believe nothing
dediti, nolunt credere aliquid nisi but what I see.” If such were our
ad quod sensu corporis thoughts, we should be hindered from the
perveniunt quinquepartito. Non, supper by those five yoke of oxen. But
inquit, ego credo, nisi quod video. that you may understand that it is not the
Si talia cogitaremus, quinque illis delight of the five senses which charms
iugis boum a coena impediremur. and conveys pleasure, but that a certain
Ut noveritis autem istorum curiosity is denoted, he says not, I have
quinque sensuum, non bought five yoke of oxen, and go to feed
delectationem quae mulcet et them, but go to prove them.
ingerit voluptatem, sed
curiositatem quamdam notatam
fuisse, non ait quinque iuga boum
emi, eo pascere illa, sed eo
probare illa.
Gregorius in Evang: Corporales GREG. By the bodily senses also

etiam sensus, quia interna because they cannot comprehend things
comprehendere nequeunt, sed within, but take cognizance only of what
sola exteriora agnoscunt, recte is without, curiosity is rightly represented,
per eos curiositas designatur; which while it seeks to shake off a life
quae dum alienam quaerit vitam which is strange to it, not knowing its own
discutere, semper sua intima secret life, desires to dwell upon things
nesciens studet exteriora without. But we must observe, that the
cogitare. Sed notandum, quod is one who for his farm, and the other who
qui propter villam, et is qui propter to prove his five yoke of oxen, excuse
probanda iuga boum a coena sui themselves from the supper of their
invitatoris se excusat, humilitatis Inviter, mix up with their excuse the
verba permiscet; dum enim dicit words of humility. For when they say, I
rogo, et venire contemnit, pray you, and then disdain to come, the
humilitas sonat in voce, superbia word sounds of humility, but the action is
in actione. Sequitur alius dixit: pride. It follows, And this said, I have
uxorem duxi, et ideo non possum married a wife, and therefore I cannot
venire. come.
Augustinus de Verb. Dom: Ista AUG. That is the delight of the flesh
est voluptas carnis, quae multos which hinders many, I wish it were
impedit: utinam foris, et non intus. outward and not inward. For he who said,
Qui enim dixit uxorem duxi, I have married a wife, taking pleasure in
carnem amplexatur, carnis the delights of the flesh, excuses himself
voluptatibus iucundatur, a coena from the supper; let such a one take heed
excusatur: observet ne fame lest he die from inward hunger.
interna moriatur.
Basilius: Dicit autem non possum BASIL; But he says, I cannot come,
venire, eo quod intellectus because that the human mind when it is
humanus vergens ad mundanas degenerating to worldly pleasures, is
illecebras debilis est ad agendum. feeble in attending to the things of God.
Gregorius: Quamvis autem GREG. But although marriage is good,

bonum sit coniugium, atque ad and appointed by Divine Providence for
propagandam sobolem divina the propagation of children, some seek
providentia constitutum, nonnulli therein not fruitfulness of offspring, but
tamen per hoc non fecunditatem the lust of pleasure. And so by means of
prolis, sed desideria expetunt a righteous thing may not unfitly an
voluptatis: et idcirco per rem unrighteous thing be represented.
iustam significari potest non
incongrue iniusta.
Ambrosius: Vel coniugium non AMBROSE; Or marriage is not blamed;

reprehenditur, sed ad maiorem but purity is held up to greater honor,
honorem vocatur integritas: since the unmarried woman cares for the
quoniam mulier innupta cogitat things of the Lord, that she may be holy
quae sunt domini, ut sit sancta in body and spirit, but she that is married
corpore et spiritu: quae autem cares for the things of the world.
nupta est, cogitat quae sunt
mundi.
Augustinus: Ioannes autem AUG. Now John when he said, all that is
dicens: omne quod est in mundo, in the world is the lust of the flesh, and
concupiscentia carnis est, et the lust of the eyes, and the pride of life,
concupiscentia oculorum, et began from the point where the Gospel
ambitio saeculi, inde coepit ubi ended. The lust of the flesh, I have
Evangelium terminum posuit. married a wife; the lust of the eyes, I
Concupiscentia carnis, uxorem have bought five yoke of oxen; the pride
duxi; concupiscentia oculorum, of life, I have bought a farm. But
quinque iuga boum emi; ambitio proceeding from a part to the whole, the
saeculi, villam emi. A parte autem five senses have been spoken of under
in totum commemorati sunt the eyes alone, which hold the chief
quinque sensus per solos oculos, place among the five senses. Because
quorum est in quinque sensibus though properly the sight belongs to the
principatus: propterea cum eyes, we are in the habit of ascribing the
proprie ad oculos pertineat visus, act of seeing to all the five senses.
ipsum videre per omnes quinque
sensus solemus appellare.
Cyrillus: Quos autem CYRIL; But whom can we suppose these

intelligemus fuisse eos qui to be who refused to come for the reason
renuerunt praedictorum causa just mentioned, but the rulers of the
venire, nisi praesides Iudaeorum, Jews, whom throughout the sacred
quos per totam sacram paginam history we find to have been often
de his redargutos esse videmus? reproved for these things?
Origenes: Vel aliter. Hi qui villam ORIGEN; Or else, they who have bought
emerunt, et refutant coenam sunt a piece of ground and reject or refuse the
qui receperunt alia dogmata supper, are they who have taken other
divinitatis, nec experti sunt doctrines of divinity, but have despised
verbum quod possidebant. Is the word which they possessed. But he
autem qui quinque paria boum who has bought five yoke of oxen is he
emit, est qui naturam who neglects his intellectual nature, and
intellectualem contemnit, et follows the things of sense, therefore he
sensibilia sequitur: unde cannot comprehend a spiritual nature.
incorpoream naturam But he who has married a wife is he who
comprehendere non potest. Qui is joined to the flesh, a lover of pleasure
autem uxorem duxit, est qui rather than of God.
coniunctus est carni, voluptatum
magis amator quam Dei.
Ambrosius: Vel tria genera AMBROSE; Or let us suppose that three

hominum a consortio istius classes of men are excluded from
coenae aestimemus excludi, partaking of that supper, Gentiles, Jews,
gentilium, Iudaeorum et Heretics. The Jews by their fleshly
haereticorum. Iudaei corporali service impose upon themselves the
ministerio iuga sibi legis yoke of the law, for the five yoke are the
imponunt. Quinque autem iuga yoke of the Ten Commandments, of
sunt verborum decem, vel which it is said, And he declared to you
quinque libri veteris legis. At vero his covenant, which he commanded you
haeresis velut Eva femineo rigore to perform, even ten commandments;
fidei tentat affectum. Et apostolus and he wrote them upon two tables of
dicit avaritiam esse fugiendam, ne stone. That is, the commands of the
impediti more gentili ad regnum Decalogue. Or the five yoke are the five
Christi pervenire nequeamus. books of the old law. But heresy indeed,
Ergo et ille qui villam emit, alienus like Eve with a woman’s obstinacy, tries
a regno est, et ille qui iugum the affection of faith. And the Apostle
potius legis quam gratiae munus says that we must flee from
elegit, et ille qui se propter covetousness, lest entangled in the
ducendam excusat uxorem. customs of the Gentiles we be unable to
Sequitur et reversus servus come to the kingdom of Christ. Therefore
nuntiavit haec domino suo. both he who has bought a farm is a
stranger to the kingdom, and he who has
chosen the yoke of the law rather than
the gift of grace, and he also who
excuses himself because he has married
a wife.
It follows, And the servant
returned, and told these things to his
Lord.
Augustinus super Gen: Non AUG. Not for the sake of knowing inferior
propter inferiorum scientiam Deus beings does God require messengers, as
nuntiis indiget, quasi per eos fiat though He gained aught from them, for
scientior; sed novit omnia He knows all things steadfastly and
stabiliter atque incommutabiliter. unchangeably. But he has messengers
Habet autem nuntios propter nos, for our sakes and their own, because to
et propter ipsos; quia illo modo be present with God, and stand before
Deo parere et assistere, ut eum Him so as to consult Him about His
de inferioribus consulant, eiusque subjects, and obey His heavenly
supernis iussis obtemperent, commandments, is good for them in the
bonum est eis in ordine propriae order of their own nature.
naturae.
Cyrillus: Iudaeorum autem CYRIL; But with the rulers of the Jews
primatibus vocationem who refused their call, as they
renuentibus, sicut ipsi dicebant: themselves confessed, Have any of the
numquid aliquis principum credidit rulers believed on him? the Master of the
in eum? Indignatus est household was wroth, as with them that
paterfamilias, quasi eis dignis deserved His indignation and anger;
indignatione et ira; unde sequitur whence it follows, Then the master of the
tunc iratus paterfamilias. house being angry, &c.
Basilius: Non quod irae passio PSEUDO-BASIL; Not that the passion of
divinae substantiae accidat; sed anger belongs to the Divine substance,
talis operatio, quae in nobis ab ira but an operation such as in us is caused
fit, Dei ira et indignatio dicitur. by anger, is called the anger and
indignation of God.
Cyrillus: Sic ergo indignatus CYRIL; Thus it was that the master of the
dicitur paterfamilias in principes house is said to have been enraged with
Iudaeorum, et vocati sunt loco the chiefs of the Jews, and in their stead
eorum, qui erant de multitudine were called men taken from out of the
Iudaeorum, fragilem et Jewish multitude, and of weak and
impotentem mentem habentes. impotent minds. For at Peter’s preaching,
Loquente enim Petro, primo first indeed three thousand, then five
quidem tria millia, deinde quinque thousand believed, and afterwards much
millia crediderunt, et postmodum people; whence it follows, He said to his
plurimus populus; unde dicitur servant, Go out straightway into the
dixit servo suo: exi cito in plateas streets and lanes of the city, and bring in
et vicos civitatis, et pauperes ac hither the poor, and the maimed, and the
debiles, caecos et claudos halt, and the blind.
introduc huc.
Ambrosius: Invitat autem AMBROSE; He invites the poor, the

pauperes, debiles et caecos, ut weak, and the blind, to show that
ostendatur quod nullum debilitas weakness of body shuts out no one from
corporis excludit a regno, the kingdom of heaven, and that he is
rariusque delinquat cui desit guilty of fewer sins who lacks the
illecebra peccandi; vel quod incitement to sin; or that the infirmities of
infirmitas peccatorum per sin are forgiven through the mercy of
misericordiam domini remittatur; God. Therefore he sends to the streets,
unde mittit ad plateas, ut de that from the broader ways they may
latioribus vicis ad angustam come to the narrow way.
venirent viam.
Gregorius in Evang: Quia ergo Because then the proud refuse to come,
venire superbi renuunt, pauperes the poor are chosen, since they are
eliguntur: dicuntur enim debiles et called weak and poor who are weak in
pauperes qui iudicio suo apud their own judgment of themselves, for
semetipsos infirmi sunt: nam there are poor, and yet as it were strong,
pauperes et quasi fortes sunt qui who though lying in poverty are proud,
positi in paupertate superbiunt; the blind are they who have no
caeci sunt qui nullius ingenii brightness of understanding; the lame are
lumen habent; claudi sunt qui they who have walked not uprightly in
rectos gressus in operatione non their works. But since the faults of these
habent. Sed dum horum vitia in are expressed in the weakness of their
membrorum debilitate members, as those were sinners who
significantur, sicut illi peccatores when bidden refused to come, so also
fuerunt qui vocati venire are these who are invited and come; but
noluerunt, ita hi quoque qui the proud sinners are rejected, the
invitantur et veniunt; sed humble are chosen. God then chooses
peccatores superbi respuuntur, those whom the world despises, because
humiles eliguntur. Hos itaque for the most part the very act of contempt
elegit Deus quos despicit recalls a man to himself. And men so
mundus: quia plerumque ipsa much the sooner hear the voice of God,
despectio hominem revocat ad as they have nothing in this world to take
semetipsum; et tanto celerius pleasure in. When then the Lord calls
vocem Dei aliqui audiunt, quanto certain from the streets and lanes to
in hoc mundo non habent unde supper, He denotes that people who had
delectentur. Cum ergo de vicis et learnt to observe in the city the constant
plateis ad coenam quosdam practice of the law. But the multitude who
dominus vocat, illum populum believed of the people of Israel did not fill
designat qui tenere legis urbanam the places of the upper feast room.
conversationem noverat. Sed Hence it follows, And the servant said,
multitudo quae ex Israel populo Lord, it is done as you have commanded,
credidit, locum superni convivii and yet there is room. For already had
non implevit; unde sequitur et ait great numbers of the Jews entered, but
servus: domine, factum est ut yet there was room in the kingdom for the
imperasti, et adhuc locus est. abundance of the Gentiles to be
Intravit enim iam frequentia received. Therefore it is added, And the
Iudaeorum; sed adhuc locus Lord said to the servant, Go out into the
vacat in regno, ubi suscipi debeat highways and hedges, and compel them
numerositas gentium; unde to come in, that my house may be filled.
subditur et ait dominus servo: exi When He commanded His guests to be
in vias et sepes, et compelle collected from the wayside and the
intrare, ut impleatur domus mea. hedges, He sought for a rural people, that
Cum convivas suos colligi ex viis is, the Gentiles.
et sepibus praecipit, agrestem
populum, idest gentilem, quaerit.
Ambrosius: Vel mittit ad vias et AMBROSE; Or, He sends to the

circa sepes, quia hi apti sunt highways and about the hedges, because
regno caelorum qui nullis they are fit for the kingdom of God, who,
praesentium cupiditatibus not absorbed in the desire for present
occupati ad futura festinant, in goods, are hastening on to the future, set
quodam bono voluntatis tramite in a certain fixed path of good will. And
constituti; et qui modo sepis, quae who like a hedge which separates the
ab incultis culta secernat, et cultivated ground from the uncultivated,
incursus arceat bestiarum, norit and keeps off the incursion of the cattle,
bona malaque distinguere, et know how to distinguish good and evil,
adversus tentamenta nequitiae and to hold up the shield of faith against
spiritualis, fidei munimen the temptations of spiritual wickedness.
praetendere.
Augustinus de Verb. Dom: AUG. The Gentiles came from the streets
Venerunt de plateis et vicis and lanes, the heretics come from the
gentes, veniunt de sepibus hedges. For they who make a hedge
haeretici: nam sepes qui seek for a division; let them be drawn
construunt, divisiones quaerunt. away from the hedges, plucked asunder
Abstrahantur a sepibus, from the thorns. But they are unwilling to
evellantur a spinis. Sed cogi be compelled. By our own will, say they,
nolunt: voluntate, inquiunt, nostra will we enter. Compel them to enter, He
intremus. Non hoc dominus says. Let necessity be used from without,
imperavit: coge, inquit, intrare. thence arises a will.
Foris inveniatur necessitas,
nascitur inde voluntas.
Gregorius: Qui ergo huius mundi GREG. They then who, broken down by
adversitatibus fracti ad Dei the calamities of this world, return to the
amorem redeunt, compelluntur love of God, are compelled to enter. But
intrare. Sed valde tremenda est very terrible is the sentence which comes
sententia quae subinfertur dico next. For I say to you, That none of those
autem vobis, quod nemo virorum men which were bidden shall taste of my
illorum qui vocati sunt, gustabit supper. Let no one then despise the call,
coenam meam. Nemo ergo lest if when bidden he make excuse,
contemnat; ne dum vocatus when he wishes to enter he shall not be
excusat, cum voluntatem able.
habuerit, intrare non valeat.
Lectio 10
25 συνεπορεύοντο δὲ 25. And there went great

αὐτῷ ὄχλοι πολλοί, καὶ multitudes with him: and he
turned, and said to them,
στραφεὶς εἶπεν πρὸς 26. If any man come to me,
αὐτούς, 26 εἴ τις and hate not his father, and
ἔρχεται πρός με καὶ οὐ mother, and wife, and
μισεῖ τὸν πατέρα children, and brethren, and
sisters, yes, and his own life
ἑαυτοῦ καὶ τὴν μητέρα
also, he cannot be my
καὶ τὴν γυναῖκα καὶ τὰ disciple. 27. And whosoever
τέκνα καὶ τοὺς doth not bear his cross, and
ἀδελφοὺς καὶ τὰς come after me, cannot be
ἀδελφάς, ἔτι τε καὶ τὴν my disciple.
ψυχὴν ἑαυτοῦ, οὐ
δύναται εἶναί μου
μαθητής. 27 ὅστις οὐ
βαστάζει τὸν σταυρὸν
ἑαυτοῦ καὶ ἔρχεται
ὀπίσω μου οὐ δύναται
εἶναί μου μαθητής.
Gregorius in Evang: Ad audita GREG. The mind is kindled, when it

caelestia praemia inardescit hears of heavenly rewards, and already
animus, iamque illic cupit assistere desires to be there, where it hopes to
ubi se sperat sine fine gaudere. Sed enjoy them without ceasing; but great
ad magna praemia perveniri non rewards cannot be reached except by
potest nisi per magnos labores; great labors. Therefore it is said, And
unde dicitur ibant autem turbae there went great multitudes to him: and
multae cum eo, et conversus dixit he turned to them, and said, &c.
ad illos: si quis venit ad me, et non
odit patrem suum et matrem et
uxorem et filios et fratres et sorores,
adhuc autem et animam suam, non
potest esse meus discipulus.
Theophylactus: Quia enim multi THEOPHYL. For because many of

comitantium ipsum non ex toto those that accompanied Him followed
affectu, sed tepide sequebantur, not with their whole heart, but
ostendit qualem deceat esse suum lukewarmly, He shows what kind of a
discipulum. man his disciple ought to be.
Gregorius: Sed percunctari libet: GREG. But it may be asked, how are
quomodo parentes et carnaliter we bid to hate our parents and our
propinquos praecipimur odisse, qui relations in the flesh, who are
iubemur et inimicos diligere? Sed si commanded to love even our enemies?
vim praecepti perpendimus, But if we weigh the force of the
utrumque agere per discretionem command we are able to do both, by
valemus: ut eos qui nobis carnis rightly distinguishing them so as both to
cognatione coniuncti sunt, et quos love those who are united to us by the
proximos novimus, diligamus; et bond of the flesh, and whom we
quos adversarios in via Dei patimur, acknowledge our relations, and by
odiendo et fugiendo nesciamus. hating and avoiding not to know those
Quasi enim per odium diligitur qui whom we find our enemies in the way
carnaliter sapiens, dum prava nobis of God. For he is as it were loved by
ingerit, non auditur. hatred, who in his carnal wisdom,
pouring into our ears his evil sayings, is
not heard.
Ambrosius: Etenim si propter te AMBROSE; For if for your sake the

dominus suae renuntiat matri, Lord renounces His own mother,
dicens: quae est mater mea et qui saying, Who is my mother? and who
fratres mei? Cur tu domino tuo are my brethren? why do you deserve
cupias anteferri? Sed neque to be preferred to your Lord? But the
ignorare naturam, neque saevire Lord will have us neither be ignorant of
dominus iubet; sed ita indulgere nature, nor be her slaves, but so to
naturae ut venereris auctorem, nec submit to nature, that we reverence the
a Deo parentum amore desistas. Author of nature, and depart not from
God out of love to our parents.
Gregorius: Ut autem dominus GREG. Now to show that this hatred

demonstraret hoc erga proximos towards relations proceeds not from
odium non de affectione procedere, inclination or passion, but from love,
sed de caritate, addidit dicens our Lord adds, yes, and his own life
adhuc autem et animam suam. also. It is plain therefore that a man
Constat ergo quia amando debet ought to hate his neighbor, by loving as
odisse proximum qui sic eum odit himself him who hated him. For then
sicut seipsum: seipsum: enim bene we rightly hate our own soul when we
animam nostram odimus, cum eius indulge not its carnal desires, when we
carnalibus desideriis non subdue its appetites, and wrestle
acquiescimus, cum eius appetitum against its pleasures. That which by
frangimus, eius voluptatibus being despised is brought to a better
reluctamur. Quae ergo contempta condition, is as it were loved by hatred.
ad melius ducitur, quasi per odium
amatur.
Cyrillus: Non est autem fugienda CYRIL; But life must not be renounced,
vita qua in corpore vivitur, sed which both in the body and the soul the
servanda, sicut et Paulus servavit, blessed Paul also preserved, that yet
ut Christum adhuc vivens in corpore living in the body he might preach
praedicaret; sed ubi oportebat vitam Christ. But when it was necessary to
contemnere ut cursum despise life so that he might. finish his
consummaret, nec animam course, he counts not his life dear to
pretiosam sibi esse fatetur. him.
Gregorius: Hoc autem animae GREG. How the hatred of life ought to
odium qualiter exhiberi debeat, be strewn He declares as follows;
manifestat subdens qui non baiulat Whosoever bears not his cross, &c.
crucem suam et venit post me, non
potest meus esse discipulus.
Chrysostomus: Non autem hoc CHRYS. He means not that we should

dicit ut trabem super humeros place a beam of wood on our
apponamus, sed ut semper mortem shoulders, but that we should ever
prae oculis nostris habeamus; sicut have death before our eyes. As also
et Paulus moriebatur quotidie, et Paul died daily and despised death.
mortem contemnebat.
Basilius: Crucem etiam tollens, BASIL; By bearing the cross also he

mortem domini annuntiabat, dicens: announced the death of his Lord,
mihi mundus crucifixus est, et ego saying, The world is crucified to me,
mundo; quod etiam nos in ipso and I to the world, which we also
Baptismate anticipamus, ubi vetus anticipate at our very baptism, in which
homo noster crucifixus est, ut our old man is crucified, that the body
destruatur corpus peccati. of sin may be destroyed.
Gregorius: Vel quia crux a cruciatu GREG. Or because the cross is so

dicitur, duobus modis crucem called from torturing. In two ways we
domini baiulamus; cum aut per bear our Lord’s cross, either when by
abstinentiam carnem affligimus, aut abstinence we afflict our bodies, or
per compassionem proximi, when through compassion of our
necessitatem illius nostram neighbor we think all his necessities
putamus. Sed quia nonnulli carnis our own. But because some exercise
abstinentiam non pro Deo, sed pro abstinence of the flesh not for God’s
inani gloria exhibent, et sake but for vain-glory, and show
compassionem non spiritualiter sed compassion, not spiritually but carnally,
carnaliter impendunt, recte additur it is rightly added, And comes after me.
et venit post me. Baiulare enim For to bear His cross and come after
crucem, et post dominum ire est vel the Lord, is to use abstinence of the
carnis abstinentiam, vel flesh, or compassion to our neighbor,
compassionem proximorum pro from the desire of an eternal gain.
studio aeternae intentionis
exhibere.
Lectio 11
28 τίς γὰρ ἐξ ὑμῶν 28. For which of you,

θέλων πύργον intending to build a tower,
sits not down first, and
οἰκοδομῆσαι οὐχὶ counts the cost, whether he
πρῶτον καθίσας have sufficient to finish it?
ψηφίζει τὴν δαπάνην, εἰ 29. Lest haply, after he has
ἔχει εἰς ἀπαρτισμόν; 29 laid the foundation, and is
not able to finish it, all that
ἵνα μήποτε θέντος
behold it begin to mock
αὐτοῦ θεμέλιον καὶ μὴ him, 30. Saying, This man
ἰσχύοντος ἐκτελέσαι began to build, and was not
πάντες οἱ θεωροῦντες able to finish. 31. Or what
ἄρξωνται αὐτῷ king, going to make war
against another king, sits
ἐμπαίζειν 30 λέγοντες not down first, and consults
ὅτι οὗτος ὁ ἄνθρωπος whether he be able with ten
ἤρξατο οἰκοδομεῖν καὶ thousand to meet him that
οὐκ ἴσχυσεν ἐκτελέσαι. comes against him with
twenty thousand? 32. Or
31 ἢ τίς βασιλεὺς
else, while the other is yet
πορευόμενος ἑτέρῳ a great way off, he sends
βασιλεῖ συμβαλεῖν εἰς an ambassage, and desires
πόλεμον οὐχὶ καθίσας conditions of peace. 33. So
πρῶτον βουλεύσεται εἰ likewise, whosoever he be
of you that forsakes not all
δυνατός ἐστιν ἐν δέκα that he has, he cannot be
χιλιάσιν ὑπαντῆσαι τῷ my disciple.
μετὰ εἴκοσι χιλιάδων
ἐρχομένῳ ἐπ' αὐτόν; 32
εἰ δὲ μή γε, ἔτι αὐτοῦ
πόρρω ὄντος πρεσβείαν
ἀποστείλας ἐρωτᾷ τὰ
πρὸς εἰρήνην. 33 οὕτως
οὖν πᾶς ἐξ ὑμῶν ὃς οὐκ
ἀποτάσσεται πᾶσιν τοῖς
ἑαυτοῦ ὑπάρχουσιν οὐ
δύναται εἶναί μου
μαθητής.
Gregorius in Evang: Quia sublimia GREG. Because He had been giving

praecepta data sunt, protinus high and lofty precepts, immediately
comparatio aedificandae sublimitatis follows the comparison of building a
adiungitur cum dicitur quis enim ex tower, when it is said, For which of you
vobis volens turrim aedificare, nonne intending to build a tower does not first
prius sedens computat sumptus qui count &c. For every thing that we do
necessarii sunt, si habeat ad should be preceded by anxious
perficiendum? Omne enim quod consideration. If then we desire to
agimus, praevenire per studium build a tower of humility, we ought first
considerationis debemus. Si igitur to brace ourselves against the ills of
humilitatis turrim construere this world.
cupimus, prius nos praeparare ad
adversa huius saeculi debemus.
Basilius: Vel turris est alta BASIL; Or the tower is a lofty watch-
speculatio ad custodiam civitatis et tower fitted for the guardianship of the
perceptionem hostilium occursuum city and the discovery of the enemy’s
apta: ad huius instar nobis datus est approach. In like manner was our
intellectus conservativus bonorum, understanding given us to preserve the
praemeditativus contrariorum; ad good, to guard against the evil. For the
huius aedificationem praecipit building up whereof the Lord bids us
dominus sedentes ponere calculum, sit down and count our means if we
si suppetat facultas ad finem. have sufficient to finish.
Gregorius Nyssenus: Insistendum GREG NYSS. For we must be ever

est enim ut cuiuslibet ardui propositi pressing onward that we may reach
terminus attingatur variis augmentis the end of each difficult undertaking by
mandatorum Dei, consummando successive increases of the
opus divinum; nam neque lapis unus commandments of God, and so to the
est tota turris fabrica, neque unicum completion of the divine work. For
mandatum ducit ad animae neither is one stone the whole fabric of
perfectionem; sed fundamentum the tower, nor does a single command
oportet subsistere, et secundum lead to the perfection of the soul. But
apostolum insuper apparatus est we must lay the foundation, and
auri, et argenti, et pretiosorum according to the Apostle, thereupon
lapidum apponendus; unde subditur must be placed store of gold, silver,
ne posteaquam posuerit and precious stones. Whence it is
fundamentum, et non potuerit added, Lest haply after he has laid the
perficere, omnes qui viderint, foundation, &c.
incipiant illudere ei dicentes, quia hic
homo coepit aedificare, et non potuit
consummare.
Theophylactus: Non enim debemus THEOPHYL. For we ought not to lay a

ponere fundamentum, idest sequi foundation, i.e. begin to follow Christ,
Christi initium, et finem non and not bring the work to an end, as
imponere, sicut illi de quibus those of whom St. John writes, That
Ioannes dicit quod multi ex discipulis many of his disciples went back. Or by
eius abierunt retrorsum. Vel the foundation understand the word of
fundamentum intellige doctrinalem teaching, as for instance concerning
sermonem, puta de abstinentia. abstinence. There is need therefore of
Opus est igitur praedicto the above-mentioned foundation, that
fundamento operationis aedificium, the building up of our works be
ut perficiatur nobis turris fortitudinis established, a tower of strength from
a facie inimici. Alioquin deridetur the face of the enemy. Otherwise, man
homo a videntibus eum, tam is laughed at by those who see him,
hominibus quam Daemonibus. men as well as devils.
Gregorius: In bonis enim GREG. For when occupied in good

operationibus intenti, nisi contra works, unless we watch carefully
malignos spiritus sollicite vigilemus, against the evil spirits, we find those
ipsos irrisores patimur, quos ad our mockers who are persuading us to
malum persuasores habemus. Sed evil. But another comparison is added
ex minori ad maius similitudo proceeding from the less to the
subditur, ut ex rebus minimis maiora greater, in order that from the least
pensentur; nam sequitur aut quis rex things the greatest may be estimated.
iturus committere bellum adversus For it follows, Or what king, going to
alium regem, nonne prius sedens make war against another king, sits
cogitat si possit cum decem millibus not down first, and consults whether
occurrere ei qui cum viginti millibus he be able with ten thousand to meet
venit ad se? him that comes against him with
twenty thousand
Cyrillus: Incumbit enim nobis CYRIL; For we fight: against spiritual

praelium contra spiritalia nequitiae in wickedness in high places; but there
caelestibus; urget autem nos et presses upon us a multitude also of
aliorum hostium multitudo, carnale other enemies, fleshly lust, the law of
flagitium, lex saeviens in membris sin raging in our members, and various
nostris, et variae passiones, hoc est passions, that is, a dreadful multitude
dira hostium multitudo. of enemies.
Augustinus de quaest. Evang: Vel AUG. Or the ten thousand of him who
decem millia praeliaturi cum rege qui is going to fight with the king who has
habet viginti millia, significant twenty, signify the simplicity of the
simplicitatem Christiani hominis, Christian about to contend with the
dimicaturi cum duplicitate Diaboli. subtlety of the devil.
Theophylactus: Est autem rex THEOPHYL. The king is sin reigning in

peccatum regnans in nostro mortali our mortal body; but our understanding
corpore; sed et noster intellectus also was created king. If then he
creatus est rex. Ergo si repugnare wishes to fight against sin, let him
velit peccato, toto animo cogitet consider with his whole mind. For the
secum: nam Daemones sunt peccati devils are the satellites of sin, which
satellites, qui videntur viginti millium being twenty thousand, seem to
numero praecellere decem millia surpass in number our ten thousand,
nostra: quia cum incorporei sint, because that being spiritual compared
nobis comparati corporeis, multo to us who are corporeal, they are
maiorem fortitudinem habere come to have much greater strength.
censentur.
Augustinus: Sicut autem de turri AUG. But as with respect to the

non perfecta per opprobrium unfinished tower, he alarms us by the
deterruit dicentium quia hic homo reproaches of those who say, The man
coepit aedificare, et non potuit began to build, I and was not able to
consummare; sic in rege cum quo finish, so with regard to the king with
dimicandum est, ipsam pacem whom the battle was to be, he
accusavit, cum subdit alioquin, reproved even peace, adding, Or else,
adhuc illo longe agente, legationem while the other is yet a great way off,
mittens, rogat ea quae pacis sunt: he sends an ambassage, and desires
significans etiam minas imminentium conditions of peace; signifying that
tentationum a Diabolo non sustinere those also who forsake all they
eos qui non renuntiant omnibus possess cannot endure from the devil
quae possident, et pacem cum eo the threats of even coming
facere, consentiendo illi ad temptations, and make peace with him
committendum peccata. by consenting to him to commit sin.
Gregorius: Vel aliter. In illo GREG. Or else, in that awful trial we

tremendo examine cum rege nostro come not to the judgment a match for
ex aequo ad iudicium non venimus; our king, for ten thousand are against
decem millia quippe ad viginti millia, twenty thousand, two against one. He
simplum ad duplum sunt. Cum duplo comes with a double army against a
ergo exercitu contra simplum venit, single. For while we are scarcely
quia nos vix in solo opere prepared in deeds only, he sifts us at
praeparatos simul de opere et once both in thought and deed. While
cogitatione discutit. Dum ergo adhuc then he is yet afar off, who though still
longe est, quia adhuc praesens per present in judgment, is not seen, let us
iudicium non videtur, mittamus ad send him an embassy, our tears, our
eum legationem lacrymas nostras, works of mercy, the propitiatory victim.
misericordiae opera, hostias This is our message which appeases
placationis; haec est nostra legatio, the coming king.
quae regem venientem placat.
Augustinus ad Laetam: Quomodo AUG. Now to what these comparisons
autem pertineant istae similitudines, refer, He on the same occasion
ipsa conclusione satis aperuit, sufficiently explained, when he said,
dicens sic ergo omnis ex vobis qui So likewise whosoever he be of you
non renuntiat omnibus quae that forsakes not all that he has, he
possidet, non potest meus esse cannot be my disciple. The cost
discipulus. Itaque sumptus ad turrim therefore of building the tower, and the
aedificandam, et valentia decem strength of the ten thousand against
millium adversus regem qui viginti the king who has twenty thousand,
millia habet, nihil aliud est, quam ut mean nothing else than that each one
renuntiet unusquisque omnibus should forsake all that he has. The
quae sunt eius. Praelocutio autem foregoing introduction tallies then with
superior cum extrema locutione the final conclusion. For in the saying
concordat: in eo enim quod aliquis that a man forsakes all that he has, is
renuntiat omnibus quae sunt eius, contained also that he hates his father
etiam illud continetur ut oderit and mother, his wife and children,
patrem suum, et matrem, et uxorem, brothers and sisters, yes and his own
et filios, et fratres, et sorores, adhuc wife also. For all these things are a
et animam suam. Omnia enim haec man’s own, which entangle him, and
propria alicuius sunt, quae hinder him from obtaining not those
plerumque implicant et impediunt ab particular possessions which will pass
obtinenda non ista propria away with time, but those common
temporaliter transitura, sed in blessings which will abide for ever.
aeternum mansura communia.
Basilius: Est autem intentio domini BASIL; But our Lord’s intention in the
per exempla praedicta non utique above-mentioned example is not
praebere potestatem eius indeed to afford occasion or give
discipulum fieri vel non fieri, sicut liberty to any one to become His
licet vel non inchoare fundamentum disciple or not, as indeed it is lawful
vel tractare pacem; sed ostendere not to begin a foundation, or not to
impossibilitatem divini beneplaciti treat of peace, but to show the
observandi inter distrahentia impossibility of pleasing God, amidst
animam, inter quae periclitatur facta those things which distract the soul,
venalis ab astutiis Daemonis. and in which it is in danger of
becoming an easy prey to the snares
and wiles of the devil.
Beda: Distat autem inter renuntiare BEDE; But there is a difference

omnibus et relinquere omnia: between renouncing all things and
paucorum enim perfectorum est leaving all things. For it is the way of
relinquere omnia, hoc est curas few perfect men to leave all things,
mundi postponere; cunctorum autem that is, to cast behind them the cares
fidelium est renuntiare omnibus, hoc of the world, but it is the part of all the
est sic tenere quae mundi sunt, ut faithful to renounce all things, that is,
tamen per ea non teneantur in so to hold the things of’ the world as by
mundo. them not to be held in the world.
Lectio 12
34 καλὸν οὖν τὸ ἅλας: 34. Salt is good: but if the salt

ἐὰν δὲ καὶ τὸ ἅλας have lost his savor, wherewith
shall it be seasoned? 35. It is
μωρανθῇ, ἐν τίνι neither fit for the land, nor yet
ἀρτυθήσεται; 35 οὔτε for the dunghill; but men cast
εἰς γῆν οὔτε εἰς it out. He that has ears to
κοπρίαν εὔθετόν hear, let him hear.
ἐστιν: ἔξω βάλλουσιν
αὐτό. ὁ ἔχων ὦτα
ἀκούειν ἀκουέτω.
Beda: Dixerat superius turrim BEDE; He had said above that the tower
virtutum non solum inchoandam, of virtuew as not only to be begun, but
sed etiam consummandam: ad also to be completed, and to this belongs
quod pertinet quod dicitur bonum the following, Salt is good. It is a good
est sal. Bonum est sal sapientiae thing to season the secrets of the heart
spiritualis cordis arcana condire, with the salt of spiritual wisdom, nay with
immo cum apostolis sal terrae the Apostles to become the salt of the
fieri. earth.
Eusebius: Sal enim secundum For salt in substance consists of water

substantiam quidem ex aqua and air, having a slight mixture of earth,
constat et spiritu, modicum quid but it dries up the fluent nature of corrupt
terrestreitatis participans. bodies so as to preserve them from
Desiccat autem fluidam naturam decay. Fitly then He compares His
corruptorum corporum, ut mortua disciples to salt, inasmuch as they are
corpora conservet. Merito igitur regenerated by water and the Spirit; and
discipulos suos comparat sali, eo as living altogether spiritually and not
quod ipsi regenerati sunt per according to the flesh, they after the
aquam et spiritum. Cumque toti manner of salt change the corrupt life of
spiritualiter viverent, et non men who live on the earth, and by their
secundum carnem, ad modum own virtuous lives delight and season
salis corruptam vitam hominum in their followers.
terra degentium convertebant, et
virtuosa vita suos sequaces
oblectando condiebant.
Theophylactus: Non solum THEOPHYL. But not only those who are
autem eos qui donati sunt gifted with the grace of teachers, but
magistrali gratia, sed etiam idiotas private individuals also He requires to
exposcit ad modum salis fieri become like salt, useful to those around
utiles proximis. Si vero qui futurus them. But if’ he who is to be useful to
est utilis aliis, fiat reprobus, iuvari others becomes reprobate, he cannot be
non poterit; unde sequitur si profited, as it follows, But if the salt has
autem sal evanuerit, in quo lost his savor, wherewith shall it be
condietur? seasoned?
Beda: Quasi dicat: si quis semel BEDE; As if He says, “If a man who has
condimento veritatis illuminatus once been enlightened by the seasoning
ad apostasiam redierit, quo alio of truth, falls back into apostasy, by what
doctore corrigetur? Qui scilicet other teacher shall he be corrected,
eam quam ipse gustavit seeing that the sweetness of wisdom
sapientiae dulcedinem, vel which he tasted he has cast away,
adversis saeculi perterritus, vel alarmed by the troubles or allured by the
illecebris illectus abiecit; unde attractions of the world; hence it follows,
sequitur neque in terram, neque in It is neither fit for the land, nor yet to the
sterquilinium utile est; sed foras dunghill, &c. For salt when it has ceased
mittetur. Sal enim cum ad to be fit for seasoning food and drying
condiendos cibos carnesque flesh, will be good for nothing. For neither
siccandas valere desierit, nulli iam is it useful to the land, which when it is
usui aptum erit: neque enim in cast thereon is hindered from bearing,
terram utile est, cuius iniectu nor for the dunghill to benefit the
germinare prohibetur, neque in dressing of the land. So he who after
sterquilinium agriculturae knowledge of the truth falls back, is
profuturum: sic qui post neither able to bring forth the fruit of good
agnitionem veritatis retrocedit, works himself, nor to instruct others; but
neque ipse fructum boni operis he must be cast out of doors, that is,
ferre, nec alios excolere valet; sed must be separated from the unity of the
foras mittendus est, hoc est ab Church.
Ecclesiae unitate secernendus.
Theophylactus: Verum, quia THEOPHYL. But because His discourse

sermo parabolicus et obscurus w as in parables and dark sayings, our
erat, excitans dominus auditores, Lord, in order to rouse His hearers that
ne qualitercumque acciperent they might not receive indifferently what
quod dictum est de sale, subdit was said of the salt, adds, He that has
qui habet aures audiendi, audiat; ears to hear, let him hear, that is, as he
hoc est, si cui sapientia inest, has wisdom let him understand. For we
intelligat: aures enim hic must take the ears here as the
cognoscitivam vim animae et perceptive power of the mind and
aptitudinem intelligendi accipere capacity of understanding.
debemus.
Beda: Audiat etiam non BEDE; Let him hear also not by
contemnendo, sed obediendo, et despising, but by doing what he has
faciendo quae dicit. learnt.
Caput 15 CHAPTER XV
Lectio 1
1 ἦσαν δὲ αὐτῷ 1. Then drew near to him all

ἐγγίζοντες πάντες οἱ the Publicans and sinners for
to hear him. 2. And the
τελῶναι καὶ οἱ Pharisees and Scribes
ἁμαρτωλοὶ ἀκούειν murmured, saying, This man
αὐτοῦ. 2 καὶ receives sinners, and eats
διεγόγγυζον οἵ τε with them. 3. And he spoke
this parable to them, saying,
φαρισαῖοι καὶ οἱ
4. What man of you, having
γραμματεῖς λέγοντες an hundred sheep, if he lose
ὅτι οὗτος ἁμαρτωλοὺς one of them, doth not leave
προσδέχεται καὶ the ninety and nine in the
συνεσθίει αὐτοῖς. 3 wilderness, and go after that
which is lost, until he find it?
εἶπεν δὲ πρὸς αὐτοὺς 5. And when he has found it,
τὴν παραβολὴν he lays it on his shoulders,
ταύτην λέγων, 4 τίς rejoicing. 6. And when he
ἄνθρωπος ἐξ ὑμῶν comes home, he calls
together his friends and
ἔχων ἑκατὸν πρόβατα
neighbors, saying to them,
καὶ ἀπολέσας ἐξ Rejoice with me; for I have
αὐτῶν ἓν οὐ found my sheep which was
καταλείπει τὰ lost. 7. I say to you, that
ἐνενήκοντα ἐννέα ἐν likewise joy shall be in
heaven over one sinner that
τῇ ἐρήμῳ καὶ repents, more than over
πορεύεται ἐπὶ τὸ ninety and nine just persons,
ἀπολωλὸς ἕως εὕρῃ which need no repentance.
αὐτό; 5 καὶ εὑρὼν
ἐπιτίθησιν ἐπὶ τοὺς
ὤμους αὐτοῦ χαίρων,
6 καὶ ἐλθὼν εἰς τὸν
οἶκον συγκαλεῖ τοὺς
φίλους καὶ τοὺς
γείτονας λέγων
αὐτοῖς, συγχάρητέ
μοι, ὅτι εὗρον τὸ
πρόβατόν μου τὸ
ἀπολωλός. 7 λέγω
ὑμῖν ὅτι οὕτως χαρὰ
ἐν τῷ οὐρανῷ ἔσται
ἐπὶ ἑνὶ ἁμαρτωλῷ
μετανοοῦντι ἢ ἐπὶ
ἐνενήκοντα ἐννέα
δικαίοις οἵτινες οὐ
χρείαν ἔχουσιν
μετανοίας.
Ambrosius: Didiceras in AMBROSE; You had learnt by what

superioribus, saecularibus went before not to be occupied by the
occupationibus non teneri, caduca business of this world, not to prefer
non praeferre perpetuis. Sed quia transitory things to eternal. But because
fragilitas humana firmum nequit in the frailty of man can not keep a firm
tanto saeculi lubrico tenere step in so slippery a world, the good
vestigium, etiam adversus errorem Physician has shown you a remedy even
remedia tibi bonus medicus after falling; the merciful Judge has not
demonstravit, spem veniae iudex denied the hope of pardon; hence it is
misericors non negavit; unde added, Then drew near to him all the
subditur erant autem publicans.
appropinquantes ei publicani et
peccatores ut audirent eum.
Glossa: Idest, qui publica exigunt GLOSS. That is, those who collect or
vectigalia, vel conducunt, et qui farm the public taxes, and who make a
lucra saeculi per negotia sectantur. business of following after worldly gain.
Theophylactus: Hoc enim THEOPHYL. For this was His wont, for
exequebatur cuius causa carnem the sake whereof He had taken upon
susceperat, admittens peccatores, Him the flesh, to receive sinners as the
sicut medicus aegrotantes. Sed physician those that are sick. But the
Pharisaei vere criminosi huic Pharisees, the really guilty, returned
pietati murmura recompensabant; murmurs for this act of mercy, as it
unde sequitur et murmurabant follows, And the Pharisees and Scribes
Pharisaei et Scribae, dicentes, murmured, saying, &c.
quia hic peccatores recipit et
manducat cum illis.
Gregorius in Evang: Ex qua re GREG, From which we may gather, that

colligitur quia vera iustitia true justice feels compassion, false
compassionem habet, falsa justice scorn, although the just are wont
dedignationem; quamvis et iusti rightly to repel sinners. But there is one
soleant recte peccatoribus act proceeding from the swelling of
indignari. Sed aliud est quod agitur pride, another from the zeal for
typo superbiae, aliud quod zelo discipline. For the just, though without
disciplinae: quia iusti, etsi foris they spare not rebukes for the sake of
increpationes per disciplinam discipline, within cherish sweetness from
exaggerant, intus tamen charity. In their own minds they set
dulcedinem per caritatem servant: above themselves those whom they
praeponunt sibi in animo ipsos correct, whereby they keep both them
plerumque quos corrigunt: quod under by discipline, and themselves by
agentes per disciplinam subditos, humility. But, on the contrary, they who
et per humilitatem custodiunt from false justice are wont to pride
semetipsos. At contra hi qui de themselves, despise all others, and
falsa iustitia superbire solent, never in mercy condescend to the weak;
ceteros quosque despiciunt, nulla and thinking themselves not to be
infirmantibus misericordia sinners, are so much the worse sinners.
condescendunt; et quo se Of such were the Pharisees, who
peccatores esse non credunt, eo condemning our Lord because He
deterius peccatores fiunt: de received sinners, with parched hearts
quorum numero Pharisaei erant, reviled the very fountain of mercy. But
qui diiudicantes dominum quod because they were so sick that they
peccatores susciperet, arenti knew not of their sickness, to the end
corde ipsum fontem misericordiae that they might know what they were, the
reprehendebant. Sed quia aegri heavenly Physician answers them with
erant ita ut aegros se esse mild applications. For it follows, And he
nescirent, quatenus quod erant spoke this parable to them, saying What
agnoscerent, caelestis medicus man of you having a hundred sheep,
blandis eos fomentis curat; and if he lose one of them, does not go
sequitur enim et ait ad illos after it, &c. He gave a comparison which
parabolam istam, dicens: quis ex man might recognize in himself; though
vobis homo? Similitudinem dedit it referred to the Creator of men. For
quam in se homo recognosceret, since a hundred is a perfect number, He
et tamen ad auctorem hominum Himself had a hundred sheep, seeing
pertineret: quia enim centenarius that He possessed the nature of the holy
perfectus est numerus, ipse angels and men. Hence he adds, Having
centum ovem habuit, cum a hundred sheep.
sanctorum Angelorum et hominum
naturam possedit; unde subditur
qui habet centum oves.
Cyrillus: Hinc percipe latitudinem CYRIL; We may hence understand the

regni salvatoris nostri. Dicit enim extent of our Savior’s kingdom. For He
oves esse centum, referens says there are a hundred sheep,
numerum subiectarum sibi bringing to a perfect sum the number of
rationalium naturarum ad integram rational creatures subject to Him. For the
multitudinem: est enim centenarius number hundred is perfect, being
numerus perfectus ex decem composed of ten decades. But out of
decadibus constitutus. Sed ex his these one has wandered, namely, the
una oberravit, scilicet genus race of man which inhabits earth.
humanum, quod terram colit.
Ambrosius: Dives pastor, cuius AMBROSE; Rich then is that Shepherd
nos omnes centesima portio of whom we all are a hundredth part;
sumus; unde sequitur et si and hence it follows, And if he lose one
perdiderit unam ex illis. of them, does he not leave &c.
Gregorius: Una ovis tunc periit GREG. One sheep then perished when
quando peccando homo pascua man by sinning left the pastures of life.
vitae reliquit. In deserto autem But in the wilderness the ninety and nine
nonagintanovem remanserant: remained, because the number of the
quia rationalis creaturae numerus, rational creatures, that is to say of
Angelorum videlicet et hominum, Angels and men who were formed to
qui ad videndum Deum conditus see God, was lessened when man
fuerat, pereunte homine, erat perished; and hence it follows, Does he
imminutus; unde sequitur nonne not leave the ninety and nine in the
dimittit nonaginta novem in wilderness, because in truth he left the
deserto? Quia scilicet Angelorum companies of the Angels in heaven. But
choros reliquit in caelo. Tunc man then forsook heaven when he
autem homo caelum deseruit, cum sinned. And that the whole body of the
peccavit. Et ut perfecta summa sheep might be perfectly made up again
ovium integraretur in caelo, homo in heaven, the lost man was sought for
perditus quaerebatur in terra; unde on earth; as it follows, And go after that
sequitur et vadit ad illam quae &c.
perierat, donec inveniat illam.
Cyrillus: Numquid autem CYRIL; But was He then angry with the
saeviens in reliquas motus est rest, and moved by kindness only to
pietate unius? Nequaquam: sunt one? By no means. For they are in
enim illae in tuto, circumsepiente safety, the right hand of the Most Mighty
illas potentissima dextera: sed being their defense. It behoved Him
magis oportebat misereri rather to pity the perishing, that the
pereuntis, ne imperfecta videretur remaining number might not seem
residua multitudo: una enim imperfect. For the one being brought
reducta, sortitur centenarius back, the hundred regains its own proper
propriam speciem. form.
Augustinus de quaest. Evang: AUG. Or He spoke of those ninety and

Vel illas nonaginta novem dixit nine whom He left in the wilderness,
quas reliquit in deserto, superbos signifying the proud, who bear solitude
significans, tamquam solitudinem as it were in their mind, in that they wish
gerentes in animo, dum solos se to appear themselves alone, to whom
videri volunt; quibus ad unity is wanting for perfection. For when
perfectionem unitas deest: cum a man is torn from unity, it is by pride;
enim quisque a vera unitate since desiring to be his own master, he
divellitur, superbe divellitur: suae follows not that One which is God, but to
quippe potestatis esse cupiens, that One God ordains all who are
non sequitur unum, quod est reconciled by repentance, which is
Deus. Uni autem deputat omnes obtained by humility.
per poenitentiam reconciliatos,
quae humilitate obtinetur.
Gregorius Nyssenus: Cum GREG NYSS. But when the shepherd

autem pastor invenisset ovem, had found the sheep, he did not punish
non punivit: non duxit ad gregem it, he did not get it to the flock by driving
urgendo; sed superponens it, but by placing it upon his shoulder,
humero, et portans, clementer and carrying it gently, he united it to his
annumeravit gregi; unde sequitur flock. Hence it follows, And when he has
et cum invenerit ovem, imponit in found it, he lays it upon his shoulders
humeros suos gaudens. rejoicing.
Gregorius: Ovem humeris suis GREG. He placed the sheep upon his
imposuit, quia humanam naturam shoulders, for faking man’s nature upon
suscipiens, peccata nostra ipse Him he bore our sins. But having found
portavit. Inventa autem ove, ad the sheep, he returns home; for our
domum redit, quia pastor noster, Shepherd having restored man, returns
reparato homine, ad regnum to his heavenly kingdom. And hence it
caeleste rediit; unde sequitur et follows, And coming he collects together
veniens domum, convocat amicos his friends and neighbors, saying to
et vicinos, dicens illis: them, Rejoice with me, for I have found
congratulamini mihi, quia inveni my sheep which was lost. By his friends
ovem meam quae perierat. and neighbors He means the companies
Amicos et vicinos vocat of Angels, who are His friends because
Angelorum choros; quia amici eius they are keeping His will in their own
sunt, quia voluntatem eius steadfastness; they are also His
continue in sua stabilitate neighbors, because by their own
custodiunt; vicini quoque eius constant waiting upon Him they enjoy
sunt, quia claritatem visionis illius the brightness of His sight.
sua assiduitate perfruuntur.
Theophylactus: Supernae igitur THEOPHYL. The heavenly powers thus

virtutes oves dicuntur in eo quod are called sheep, because every created
omnis natura creata aspectu Dei nature as compared with God is as the
bestialis est; in eo vero quod beasts, but inasmuch as it is rational,
rationalis est, amici et vicini they are called friends and neighbors.
dicuntur.
Gregorius: Et notandum, quod GREG. And we must observe that He

non dicit congratulamini inventae says not, “Rejoice with the sheep that is
ovi, sed mihi: quia videlicet eius found,” but with me, because truly our
est gaudium vita nostra; et cum life is His joy, and when we are brought
nos ad caelum reducimur, home to heaven we fill up the festivity of
solemnitatem laetitiae illius His joy.
implemus.
Ambrosius: Angeli autem, AMBROSE; Now the angels, inasmuch

quoniam sunt rationales, non as they are intelligent beings, do not
immerito hominum redemptione unreasonably rejoice at the redemption
laetantur; unde sequitur dico of men, as it follows, I say to you, that
vobis, quod ita gaudium erit in likewise joy shall be in heaven over one
caelo super uno peccatore sinner that repents, more than over
poenitentiam agente, quam supra ninety and nine just persons who need
nonaginta novem iustis, qui non no repentance. Let this serve as an
indigent poenitentia. Hoc proficiat incentive to goodness, for a man to
ad incentiva probitatis, si believe that his conversion will be
unusquisque conversionem suam pleasing to the assembled angels,
gratam fore credat coetibus whose favor he ought to court, or whose
Angelorum, quorum aut affectare displeasure to fear.
patrocinium, aut vereri debet
offensam.
Gregorius: Plus autem de GREG. But he allows there is more joy

conversis peccatoribus quam de in heaven over the converted sinner,
stantibus iustis in caelo gaudium than over the just who remain steadfast;
esse fatetur; quia plerumque hi qui for the latter for the most part, not feeling
nullis se oppressos peccatorum themselves oppressed by the weight of
molibus sciunt, stant quidem in via their sins, stand indeed in the way of
iustitiae, sed tamen ad caelestem righteousness, but still do not anxiously
patriam anxie non anhelant, et sigh after the heavenly country,
plerumque pigri remanent ad frequently being slow to perform good
exercenda bona praecipua, quia works, from their confidence in
securi sibi sunt quod nulla themselves that they have committed no
commiserint mala graviora: at grievous sins. But, on the other hand,
contra nonnunquam hi qui se sometimes those who remember certain
aliqua illicita egisse meminerunt, iniquities that they have committed,
ex ipso suo dolore compuncti, ad being pricked to the heart, from their
amorem Dei inardescunt, et quia very grief grow inflamed towards the
errasse se a Deo considerant, love of God; and because they consider
damna praecedentia lucris they have wandered from God, make up
sequentibus recompensant. Maius for their former losses by the succeeding
ergo gaudium fit in caelo, quia et gains. Greater then is the joy in heaven,
dux in praelio plus eum militem just as the leader in battle loves that
diligit qui post fugam reversus soldier more who having turned from
hostem fortiter premit, quam eum flight, bravely pursues the enemy, than
qui numquam terga praebuit, et him who never turned his back and
numquam aliquid fortiter fecit. Sic never did a brave act. So the
agricola illam amplius terram amat husbandman rather loves that land
quae post spinas uberes fructus which after bearing thorns yields
profert, quam eam quae numquam abundant fruit, than that which never had
spinas habuit, et numquam thorns, and never gave him a plentiful
fertilem messem producit. Sed crop. But in the mean time we must be
inter haec sciendum est, quia sunt aware that there are v very many just
plerique iusti, in quorum vita men in whose life there is so much joy,
tantum est gaudium, ut eis that no penitence of sinners however
quaelibet peccatorum poenitentia great can in any way be preferred to
praeponi nullatenus possit. Hinc them. Whence we may gather what
ergo colligendum quantum Deo great joy it causes to God when the just
gaudium faciat quando humiliter man humbly mourns, if it produces joy in
plangit iustus, si facit in caelo heaven when the unrighteous by his
gaudium quando hoc quod male repentance condemns the evil that he
gessit, per poenitentiam damnat has done.
iniustus.
Lectio 2
8 ἢ τίς γυνὴ δραχμὰς 8. Either what woman

ἔχουσα δέκα, ἐὰν having ten pieces of silver,
if she lose one piece, does
ἀπολέσῃ δραχμὴν μίαν, not light a candle, and
οὐχὶ ἅπτει λύχνον καὶ sweep the house, and seek
σαροῖ τὴν οἰκίαν καὶ diligently till she find it? 9.
ζητεῖ ἐπιμελῶς ἕως οὗ And when she has found it,
she calls her friends and
εὕρῃ; 9 καὶ εὑροῦσα
her neighbors together,
συγκαλεῖ τὰς φίλας καὶ saying, Rejoice with me; for
γείτονας λέγουσα, I have found the piece
συγχάρητέ μοι, ὅτι which I had lost. 10.
εὗρον τὴν δραχμὴν ἣν Likewise, I say to you, there
is joy in the presence of the
ἀπώλεσα. 10 οὕτως, angels of God over one
λέγω ὑμῖν, γίνεται sinner that repents.
χαρὰ ἐνώπιον τῶν
ἀγγέλων τοῦ θεοῦ ἐπὶ
ἑνὶ ἁμαρτωλῷ
μετανοοῦντι.
Cyrillus: Per praecedentem CHRYS. By the preceding parable, in

parabolam, in qua genus humanum which the race of mankind was spoken
dicebatur ovis erratica, docebamur of as a wandering sheep, we were
nos fore creatura sublimis Dei, qui shown to be the creatures of the most
fecit nos, et non ipsi nos; cuius high God, who has made us, and not
pascuae oves sumus: subiungitur we ourselves, and we are the sheep of
secunda parabola, qua genus his pasture. But now is added a second
humanum comparatur drachmae parable, in which the race of man is
quae periit; per quam ostendit nos compared to a piece of silver which
ad similitudinem et imaginem was lost, by which he shows that we
regiam factos esse, scilicet summi were made according to the royal
Dei: nam drachma nummus est likeness and image, that is to say, of
impressam habens regiam figuram; the most high God. For the piece of
unde dicitur aut quae mulier habens silver is a coin having the impress of
decem drachmas. the king’s image, as it is said, Or what
woman having ten pieces of silver, if
she lose one, &c.
Gregorius in Evang: Qui GREG. He who is signified by the

significatur per pastorem, ipse per shepherd, is also by the woman. For it
mulierem; ipse enim Deus, ipse et is God Himself, God and the wisdom of
Dei sapientia. Angelorum autem et God, but the Lord has formed the
hominum naturam ad nature of angels and men to know Him,
cognoscendum se dominus and has created them after His
condidit, et ad similitudinem suam likeness. The woman then had ten
creavit. Decem ergo drachmas pieces of silver, because there are nine
habuit, quia novem sunt chori orders of angels, but that the number
Angelorum; sed ut compleretur of the elect might be filled up, man the
electorum numerus, homo decimus tenth was created.
est creatus.
Augustinus de quaest. Evang: Vel AUG. Or by the nine pieces of silver,

in novem drachmis, sicut et in as by the ninety and nine sheep, He
nonaginta novem ovibus, ponit represents those who trusting in
eorum significationem qui de se themselves, prefer themselves to
praesumentes peccatoribus ad sinners returning to salvation. For there
salutem redeuntibus se praeponunt: is one wanting to nine to make it ten,
unum enim deest a novem ut and to ninety-nine to make it a
decem sint, et a nonaginta novem ut hundred. To that One He ordains all
centum sint; cui uni deputat omnes who are reconciled by repentance.
per poenitentiam reconciliatos.
Gregorius: Et quia imago exprimitur GREG. And because there is an image

in drachma, mulier drachmam impressed on the piece of silver, the
perdiderat, quando homo, qui woman lost the piece of silver when
conditus ad imaginem Dei fuerat, man (who was created after the image
peccando a similitudine sui of God) by sinning departed from the
conditoris recessit; et hoc est quod likeness of his Creator. And this is what
subditur si perdiderit drachmam is added, y she lose one piece, does
unam, nonne accendit lucernam? she not light a candle. The women
Accendit mulier lucernam, quia Dei lighted a candle because the wisdom
sapientia apparuit in humanitate. of God appeared in man. For the
Lucerna quippe lumen in testa est; candle is a light in an earthen vessel,
lumen vero in testa est divinitas in but the light in an earthen vessel is the
carne: accensa autem lucerna, Godhead in the flesh. But the candle
sequitur et evertit domum: quia being lit, it follows, And disturbs the
scilicet mox ut eius divinitas per house. Because verily no sooner had
carnem claruit, omnis se nostra his Divinity shone forth through the
conscientia concussit: quia flesh, than all our consciences were
eversionis sermo non discrepat in appalled. Which word of disturbance
eo quod in aliis codicibus legitur differs not from that which is read in
emundat: quia prava mens si non other manuscripts, sweeps, because
prius prae timore evertitur, ab the corrupt mind if it be not first
assuetis vitiis non mundatur. Eversa overthrown through fear, is not
autem domo, invenitur drachma; cleansed from its habitual faults. But
sequitur enim et quaerit diligenter when the house is broken up, the piece
donec inveniat; quia scilicet cum of silver is found, for it follows, And
perturbatur conscientia hominis, seeks diligently till she find it; for truly
reparatur in homine similitudo when the conscience of man is
conditoris. disturbed, the likeness of the Creator is
restored in man.
Gregorius Nazianzenus: Inventa GREG NAZ. But the piece of silver

autem drachma, caelestes virtutes being found, He makes the heavenly
facit participes gaudii, quas powers partakers of the joy whom He
ministras dispensationis fecit; unde made the ministers of His dispensation,
sequitur et cum invenerit, convocat and so it follows, And when she had
amicas et vicinas dicens: found it, she calls together her friends
congratulamini mihi, quia inveni and neighbors.
drachmam quam perdideram.
Gregorius: Supernae enim virtutes GREG. For the heavenly powers are
tanto divinae sapientiae iuxta sunt, nigh to Divine wisdom, inasmuch as
quanto ei per gratiam continuae they approach Him through the grace
visionis appropinquant. of continual vision.
Theophylactus: Vel amicae sunt, ut THEOPHYL. Either they are friends as

exequentes voluntatem ipsius: performing His will, but neighbors as
vicinae vero, ut incorporeae; vel being spiritual; or perhaps His friends
forte amicae ipsius sunt omnes are all the heavenly powers, but His
supernae virtutes, vicinae vero sunt neighbors those that come near to
propinquiores, scilicet throni, Him, as Thrones, Cherubims, and
Cherubim et Seraphim. Seraphims.
Gregorius Nyssenus: Vel aliter. GREG NYSS. Or else; this I suppose is

Hoc reor dominum nobis proponere what our Lord sets before us in the
in inquisitione perditae drachmae, search after the lost piece of silver, that
quia nulla nobis a ceteris virtutibus no advantage attaches to us from the
utilitas provenit, quas drachmas external virtues which He calls pieces
vocat, quamvis praesto sint omnes, of silver, although all of them be ours,
una sola deficiente animae as long as that one is lacking to the
viduatae, qua scilicet divinae widowed soul, by which in truth it
similitudinis nitorem sortitur: propter obtains the brightness of the Divine
quod primo quidem iubet lucernam image. Wherefore He first bids us light
accendere, scilicet verbum divinum, a candle, that is to say, the divine word
quod abscondita patefacit. Vel which brings hidden things to light, or
forsan poenitentiae lampadem, sed perhaps the torch of repentance. But in
in domo propria, idest in seipso et in his own house, that is, in himself and
sua conscientia, oportet perquirere his own conscience, must a man seer;
drachmam perditam, idest regis for the lost piece of silver, that is, the
imaginem, quae non penitus royal image, which is not entirely
deperiit, sed est tecta sub fimo, qui defaced, but is hid under the dirt, which
significat carnis contagia; quibus signifies its corruption of the flesh, and
studiose abstersis, idest dilutis per this being diligently wiped away, that is,
solertiam vitae, elucescit quod washed out by a well-spent life, that
quaeritur: unde oportet ipsam quae which was sought for shines forth.
invenit gratulari; necnon ad Therefore ought she who has found it
participia gaudii vocare vicinas, to rejoice, and to call to partake of her
idest contubernales virtutes, idest joy the neighbors, (that is, the
rationabilem et concupiscibilem et companion virtues,) reason, desire,
innatum iracundiae affectum, et si and anger, and whatever powers are
quae sint tales vires circa animam observed round the soul, which she
consideratae, quas docet gaudere teaches to rejoice in the Lord. Then
in domino. Deinde concludens concluding the parable, He adds,
parabolam, subdit ita dico vobis, There is joy in the presence of the
gaudium erit Angelis super uno angels over one sinner that repents.
peccatore poenitentiam agente.
Gregorius: Poenitentiam agere est GREG. To work repentance is to mourn

praeterita mala plangere, et over past sins, and not to commit
plangenda non perpetrare. Nam qui things to be mourned over. For he who
sic alia deplorat ut tamen alia weeps over some things so as yet to
committat, adhuc poenitentiam commit others, still knows not how to
agere aut ignorat aut dissimulat. work repentance, or is a hypocrite; he
Cogitandum est etiam ut per hoc must also reflect that by so doing he
conditori suo satisfaciat: ut qui satisfies not his Creator, since he who
commisit prohibita, sibi abscindere had done what was forbidden, must cut
debeat etiam concessa; et se off himself even from what is lawful,
reprehendat in minimis qui se and so should blame himself in the
meminit in maximis deliquisse. least things who remembers that he
has offended in the greatest.
Lectio 3
11 εἶπεν δέ, ἄνθρωπός 11. And he said, A certain

τις εἶχεν δύο υἱούς. 12 man had two sons: 12. And
the younger of them said to
καὶ εἶπεν ὁ νεώτερος his father, Father, give me
αὐτῶν τῷ πατρί, the portion of goods that
πάτερ, δός μοι τὸ fails to me. And he divided
ἐπιβάλλον μέρος τῆς to them his living. 13. And
not many days after the
οὐσίας. ὁ δὲ διεῖλεν
younger son gathered all
αὐτοῖς τὸν βίον. 13 καὶ together, and took his
μετ' οὐ πολλὰς ἡμέρας journey into a far country,
and there wasted his
συναγαγὼν πάντα ὁ substance with riotous living.
νεώτερος υἱὸς 14. And when he had spent
ἀπεδήμησεν εἰς χώραν all, there arose a mighty
μακράν, καὶ ἐκεῖ famine in that land; and he
began to be in want. 15. And
διεσκόρπισεν τὴν
he went and joined himself
οὐσίαν αὐτοῦ ζῶν to a citizen of that country;
ἀσώτως. 14 and he sent him into his
δαπανήσαντος δὲ fields to feed swine. 16. And
αὐτοῦ πάντα ἐγένετο he would fain have filled his
belly with the husks that the
λιμὸς ἰσχυρὰ κατὰ τὴν swine did eat: and no man
χώραν ἐκείνην, καὶ gave to him.
αὐτὸς ἤρξατο
ὑστερεῖσθαι. 15 καὶ
πορευθεὶς ἐκολλήθη
ἑνὶ τῶν πολιτῶν τῆς
χώρας ἐκείνης, καὶ
ἔπεμψεν αὐτὸν εἰς
τοὺς ἀγροὺς αὐτοῦ
βόσκειν χοίρους: 16 καὶ
ἐπεθύμει χορτασθῆναι
ἐκ τῶν κερατίων ὧν
ἤσθιον οἱ χοῖροι, καὶ
οὐδεὶς ἐδίδου αὐτῷ.
Ambrosius: Tres ex ordine Lucas AMBROSE; St. Luke has given three
parabolas posuit: ovis quae parables successively; the sheep which
perierat et inventa est; drachmae was lost and found, the piece of silver
quae perierat, et inventa est; filii qui which was lost and found, the son who
erat mortuus et revixit; ut triplici was dead and came to life again, in
remedio provocati vulnera nostra order that invited by a threefold remedy,
curemus. Christus ut pastor te suo we might heal our wounds. Christ as the
corpore vehit, quaerit ut mater Shepherd bears you on His own body,
Ecclesia, recipit Deus pater: prima the Church as the woman seeks for
misericordia, secunda suffragatio, thee, God as the Father receives you,
tertia reconciliatio. the first, pity, the second, intercession,
the third, reconciliation.
Chrysostomus: Est etiam inter CHRYS. There is also in the above-
parabolas supradictas ratio mentioned parable a rule of distinction
distinctionis secundum personas with reference to the characters or
vel mentes peccantium, ut pater dispositions of the sinners. The father
filium recipiat poenitentem, qui receives his penitent son, exercising the
arbitrii sui libertate utitur, ut freedom of his will, so as to know from
cognoscat unde ceciderit; pastor whence he had fallen; and the shepherd
vero ovem errantem et non seeks for the sheep that wanders and
sapientem reverti requirat, et knows not how to return, and carries it
humeris suis referat, irrationabili on his shoulders, comparing to an
animali imprudentem hominem irrational animal the foolish man, who,
comparans, qui alieno dolo taken by another’s guile, had wandered
circumventus, erraverat sicut ovis. like a sheep. This parable is then set
Praesens ergo parabola proponitur forth as follows; But he said, A certain
cum dicitur ait autem: homo man had two sons. There are some
quidam habuit duos filios. Sunt qui who say of these two sons, that the
dicant de duobus filiis istis elder is the angels, but the younger,
seniorem Angelos esse, iuniorem man, who departed on a long journey,
vero hominem ponunt, qui in when he fell from heaven and paradise
longinquam peregrinationem to earth; and they adapt what follows
abierit, quando in terram de caelis with reference to the fall or condition of
et Paradiso cecidit: et aptant Adam. This interpretation seems indeed
consequentia, respicientes ad a lenient one, but I know not if it be true.
casum vel statum Adae. Sed hic For the younger son came to
sensus pius quidem videtur, nescio repentance of his own accord,
tamen si verus sit: quia iunior filius remembering the past plenty of his
ad poenitentiam venit sua sponte, father’s house, but the Lord coming
recordatus praeteritae abundantiae called the race of man to repentance,
patris sui; dominus autem veniens because he saw that to return of their
ad poenitentiam vocavit humanum own accord to whence they had fallen
genus, dum sponte sua regredi, had never been in their thoughts; and
unde ceciderat, non cogitaret. the elder son is vexed at the return and
Deinde senior filius in reditu et safety of his brother, whereas the Lord
salute fratris sui tristatur; cum says, There is joy in heaven over one
dominus dicat laetitiam esse apud sinner repenting.
Angelos super uno peccatore
poenitentiam agente.
Cyrillus: Quidam vero per CYRIL; But some say that by the elder
seniorem filium dicunt significari son is signified Israel according to the
Israel secundum carnem; per alium flesh, but by the other who left his
vero qui discessit a patre father, the multitude of the Gentiles.
describitur multitudo gentium.
Augustinus de quaest. Evang: AUG. This man then having two sons is
Hic ergo homo habens duos filios, understood to be God having two
Deus habens duos populos nations, as if they were two roots of the
intelligitur, tamquam duas stirpes human race; and the one composed of
generis humani: unam eorum qui those who have remained in the
permanserunt in unius Dei cultu, worship of God, the other, of those who
alteram eorum qui usque ad have ever deserted God to worship
colendum idola deseruerunt Deum. idols. From the very beginning then of
Ab ipso ergo exordio creaturae the creation of mankind the elder son
mortalium, maior filius ad cultum has reference to the worship of the one
unius Dei pertinet, minor autem God, but the younger seeks that the
petit ut sibi pars substantiae quae part of the substance which fell to him
eum tangeret, daretur a patre; unde should be given him by his father.
sequitur et dixit adolescentior ex Hence it follows, And the younger of
illis patri: pater, da mihi portionem them said to his father, Give me the
substantiae quae me contingit; portion of goods which falls to me; just
tamquam anima potestate sua as the soul delighted with its own power
delectata, id quod illi est vivere, seeks that which belongs to it, to live, to
intelligere, meminisse, vel ingenio understand, to remember, to excel in
alacri excellere, petit, quae divina quickness of intellect, all which are the
sunt munera. Haec autem in gifts of God, but it has received them in
potestate sua accepit per liberum its own power by free will. Hence it
arbitrium; unde sequitur et divisit follows, And he divided to them his
illis substantiam. substance.
Theophylactus: Hominis THEOPHYL. The substance of man is

substantia rationalitas est, quam the capacity of reason which is
comitatur libertas arbitrii; et similiter accompanied by free will, and in like
quaecumque dominus dedit nobis, manner whatever God has given us
pro substantia nostra putabitur, ut shall be accounted for our substance,
caelum, terra et universa creatura, as the heaven, the earth, and universal
lex et prophetae. nature, the Law and the Prophets.
Ambrosius: Vides autem, quod AMBROSE; Now you see that the
divinum patrimonium petentibus Divine patrimony is given to them that
datur; nec putes culpa patris, quod seek; nor think it wrong in the father that
adolescentiori dedit: nulla Dei he gave it to the younger, for no age is
regno infirma aetas, nec fides weak in the kingdom of God; faith is not
gravatur annis. Ipse certe se weighed down by years. He at least
iudicavit idoneum qui poposcit: counted himself sufficient who asked,
atque utinam non recessisset a And I wish he had not departed from his
patre; impedimentum nescisset father, nor had the hindrance of age.
aetatis; sequitur enim et non post For it follows, And not many days after,
multos dies, congregatis omnibus, the younger son gathered all together,
adolescentior filius peregre and took his journey into a far country.
profectus est in regionem
longinquam.
Chrysostomus: Minor filius in CHRYS. The younger son set out into a
regionem longinquam profectus distant country, not locally departing
est, non localiter a Deo decedens, from God, who is every where present,
qui ubique est, sed affectu: fugit
enim Deum peccator ut a longinquo but in heart. For the sinner flees from
stet. God that he may stand afar off.
Augustinus de Verb. Dom: AUG. Whoever wishes to be so like to

Quisquis enim ita vult esse similis God as to ascribe his strength to Him,
Deo ut fortitudinem suam ad illum let him not depart from Him, but rather
custodiat, non ab illo recedat, ei cleave to Him that he may preserve the
cohaerendo, ut custodiat likeness and image in which he was
similitudinem et imaginem ad quam made. But if he perversely wishes to
factus est. Porro si perverse vult imitate God, that as God has no one by
imitari Deum, ut quomodo Deus whom He is governed, so should he
non habet a quo regatur, sic ipse desire to exercise his own power as to
velit sua potestate uti, ut nullo live under no rules, what remains for
regente vivat; quid restat nisi ut him but that having lost all heat he
recedens ab eius calore torpescat, should grow cold and senseless, and,
recedens a veritate vanescat? departing from truth, vanish away.
Augustinus de quaest. Evang: AUG. But that which is said to have

Quod autem non post multos dies taken place not many days after,
dixit factum, ut congregatis namely, that gathering all together he
omnibus peregre proficisceretur in set out abroad into a far country, which
regionem longinquam, quae est is forgetfulness of God, signifies that not
oblivio Dei; hoc est quia non multo long after the institution of the human
post institutionem humani generis race, the soul of man chose of its free
placuit animae per liberum will to take with it a certain power of its
arbitrium ferre secum velut nature, and to desert Him by whom it
quamdam potentiam naturae suae, was created, trusting in its own
et deserere eum a quo condita est, strength, which it wastes the more
fidens de viribus suis; quas vires rapidly as it has abandoned Him who
tanto consumit citius, quanto eum gave it. Hence it follows, And there
deseruit a quo datae sunt; unde wasted his substance in riotous living.
sequitur et ibi dissipavit But he calls a riotous or prodigal life one
substantiam suam vivendo that loves to spend and lavish itself with
luxuriose. Luxuriosam vero vel outward show, while exhausting itself
prodigam vitam vocat amantem within, since every one follows those
fundere atque spatiari pompis things which pass on to something else,
exterioribus, intus inanescentem, and forsakes Him who is closest to
cum ea quisque sequitur quae ad himself. As it follows, And when he had
alia procedunt, et relinquit eum qui spent all, there arose a great famine in
sibi est interior; unde sequitur et that land. The famine is the want of the
postquam consummasset omnia, word of truth. It follows, And he began
facta est fames magna in regione to be in want.
illa. Fames est indigentia verbi
veritatis. Sequitur et ipse coepit
egere.
Ambrosius: Merito egere coepit Fitly did he begin to be in want who

qui thesauros sapientiae et abandoned the treasures of the wisdom
scientiae Dei, divitiarumque and the knowledge of God, and the
caelestium altitudinem dereliquit. unfathomableness of the heavenly
Sequitur et abiit, et adhaesit uni riches. It follows, And he went and
civium regionis illius. joined himself to a citizen of that
country.
Augustinus: Unus civium regionis AUG. One of the citizens of that country
illius aliquis aereus princeps est ad was a certain prince of the air belonging
militiam Diaboli pertinens, cuius to the army of the devil, whose fields
villa est modus potestatis ipsius; de signify the manner of his power,
qua sequitur et misit illum in villam concerning which it follows, And he sent
suam, ut pasceret porcos. Porci him into the field to feed swine. The
sunt immundi spiritus qui sub ipso swine are the unclean spirits which are
erant. under him.
Beda: Porcos autem pascere est BEDE; But to feed swine is to work
ea quibus immundi spiritus those things in which the unclean spirits
gaudent, operari. Sequitur et delight. It follows, And he would have
cupiebat implere ventrem suum de filled his belly with the husks which the
siliquis quas porci manducabant. swine did eat.
Ambrosius: Siliqua genus The husk is a sort of bean, empty

leguminis est, intus inanis, foris within, soft outside, by which the body is
mollis, quo corpus non reficitur, sed not refreshed, but filled, so that it rather
impletur, ut sit magis oneri quam loads than nourishes.
usui.
Augustinus: Siliquae ergo, quibus AUG. The husks then with which the
porcos pascebat, saeculares swine were fed are the teaching of the
doctrinae sunt, steriles, vanitatem world, which cries loudly of vanity;
personantes, de quibus laudes according to which in various prose and
idolorum fabularumque ad deos verse men repeat the praises of the
gentium pertinentium vario idols, and fables belonging to the gods
sermone atque carminibus of the Gentiles, wherewith the devils are
percrepant; quibus Daemonia delighted. Hence when he would fain
delectantur: unde cum iste satiari have filled himself, he wished to find
cupiebat, aliquid solidum et rectum, therein something stable and upright
quod ad beatam vitam pertineret, which might relate to a happy life, and
invenire volebat in talibus, et non he could not; as it follows, And no one
poterat; unde sequitur et nemo illi gave to him.
dabat.
Cyrillus: Sed cum Iudaei CYRIL; But since the Jews are
multipliciter arguantur in sacra frequently reproved in holy Scripture for
Scriptura de multis criminibus, their many crimes, how agree with this
quomodo populo illi convenient people the words of the elder son,
verba maioris filii dicentis ecce tot saying, Lo, these many years do I serve
annis servio tibi, et numquam you, neither transgressed at any time
mandatum tuum praeterivi? Est your commandment. This then is the
ergo hic sensus parabolae. meaning of the parable. The Pharisees
Arguentibus eum Pharisaeis et and Scribes reproved Him because He
Scribis quod reciperet peccatores, received sinners; He set forth the
proponit praesentem parabolam, in parable in which He calls God the man
qua hominem vocat Deum, qui who is the father of the two sons, (that
pater est duorum fratrum, iustorum is, the righteous and the sinners,) of
scilicet et peccatorum; quorum whom the first degree is of the righteous
primus gradus est iustorum ab initio who follow righteousness from the
iustitiam sequentium, secundus beginning, the second is of those men
gradus est hominum per who are brought back by repentance to
poenitentiam ad iustitiam righteousness.
reductorum.
Basilius: Facit etiam ad antiquioris BASIL; Besides, it belongs more to the

consistentiam magis animus senilis character of the aged to have an old
et gravitas, quam canities man’s mind and gravity, than his hairs,
capillorum; nec qui secundum nor is he blamed who is young in age,
aetatem est iuvenis increpatur, sed but it is the young in habits who lives
iuvenis moribus, qui secundum according to his passions.
passiones vivit.
Titus: Abiit ergo adolescentior TITUS BOST. The younger son then
nondum adultus mente, petitque a went away not yet matured in mind, and
patre id quod ei de hereditate seeks from his father the part of his
contingit, ut scilicet non ex inheritance which fell to him, that in
necessitate serviat: sumus enim truth he might not serve of necessity.
animalia rationalia liberum arbitrium For we are rational animals endowed
habentia. with free will.
Chrysostomus: Dicit autem CHRYS. Now the Scripture says, that

Scriptura dividere patrem ex aequo the father divided equally between his
filiis duobus substantiam suam, two sons his substance, that is, the
idest scientiam boni et mali, quae knowledge of good and evil, which is a
verae et perpetuae sunt opes true and everlasting possession to the
animae bene utentis. Quae enim ex soul that uses it well. The substance of
Deo est in prima nativitate reason which flows from God to men at
hominibus substantia rationalis, their earliest birth, is given equally to all
aequaliter cunctis nascentibus who come into this world, but after the
datur. De subsequenti autem intercourse that follows, each one is
conversatione unusquisque plus found to possess more or less of the
aut minus huius substantiae substance; since one believing that
possidere invenitur, dum unus ea which he has received to be from his
quae sumpserit patris esse father, preserves it as his patrimony,
credens, quasi paterna custodit; another abuses it as something that
alius sicut propriae possessionis may be wasted away, by the liberty of
licentia dissipandis abutitur. his own possession. But the freedom of
Ostenditur autem libertas arbitrii: will is shown in that the father neither
quia pater neque discedere kept back the son who wished to
volentem retinuit, ne liberi arbitrii depart, nor forced the other to go that
auferat potestatem; neque manere desired to remain, lest he should seem
cupientem cogit abscedere. Abiit rather the author of the evil that
autem longe, non locorum followed. But the youngest son went
translatione, sed mentis afar off, not by changing his place, but
declinatione; unde sequitur peregre by turning aside his heart. Hence it
profectus est in regionem follows, He took a journey into a far
longinquam. country.
Ambrosius: Quid enim longinquius AMBROSE; For what is more afar off
est quam a se recedere, nec than to depart from one’s self, to be
regionibus, sed moribus separari? separate not by country but by habits.
Etenim qui se a Christo separat, For he who severs himself from Christ
exul est patriae, et civis mundi. is an exile from his country, and a
Merito ergo prodegit patrimonium citizen of this world. Fitly then does he
qui recessit ab Ecclesia. waste his patrimony who departs from
the Church.
Titus: Unde et denominatus est TITUS BOST. Hence too was the
prodigus, dissipans substantiam prodigal denominated one who wasted
suam, idest intellectum rectum, his substance, that is, his right
castimoniam, documenta veritatis, understanding, the teaching of chastity,
notitiam genitoris, memoriam the knowledge of the truth, the
creationis, sensum. recollections of his father, the sense of
creation.
Ambrosius: Facta est autem in AMBROSE; Now there came to pass in

regione illa fames non epularum, that country a famine not of food but of
sed bonorum operum atque good works and virtues, which is the
virtutum, quae sunt miserabiliora more wretched fast. For he who departs
ieiunia: etenim qui recedit a verbo from the word of God is hungry,
Dei, esurit, quia non in solo pane because man does not live on bread
vivit homo, sed in omni verbo Dei, alone, but on every word of God. And
et qui recedit a thesauro eget. he who departs from his treasures is in
Egere ergo ideo coepit et famem want. Therefore began he to be in want
pati, quia nihil prodigae satis est and to suffer hunger, because nothing
voluntati. Abiit itaque, et adhaesit satisfies a prodigal mind. He went away
uni civium: qui enim haeret, in therefore, and attached himself to one
laqueo est; et videtur civis iste of the citizens. For he who is attached,
princeps esse istius mundi. is in a snare. And that citizen seems to
Denique ad villam eius mittitur, lee a prince of the world. Lastly, he is
quam emit qui se excusat a regno. sent to his farm which he bought who
excused himself from the kingdom.
Beda: In villam enim mitti est BEDE; For to be sent to the farm is to
substantiae mundialis cupiditate be enthralled by the desire of worldly
subiugari. substance.
Ambrosius: Pascit autem porcos AMBROSE; But he feeds those swine

illos in quos petit Diabolus introire, into whom the devil sought to enter,
in sordibus ac foetore viventes. living in filth and pollution.
Theophylactus: Hos igitur pascit THEOPHYL. There then he feeds, who

qui alios praecellit in vitio, ut sunt surpassed others in vice, such as are
lenones, archipraedones, panders, arch-robbers, arch-publicans,
archipublicani, qui aliis sunt who teach others their abominable
doctores operationis malae. works.
Chrysostomus: Vel spiritualibus CHRYS. Or he who is destitute of

destitutus operibus, quasi prudentia spiritual riches, as wisdom and
et intellectu, porcos pascere dicitur, understanding, is said to feed swine,
hoc est, sordidas et immundas in that is, to nourish in his soul sordid and
anima sua cogitationes nutrire: et unclean thoughts, and he devours the
edit escas irrationabiles pravae material food of evil conversation, sweet
conversationis, dulces quidem indeed to him who lacks good works,
egenti bonorum: quia suave because every work of carnal pleasure
perversis videtur omne opus seems sweet to the depraved, while it
carneae voluptatis, quae virtutes inwardly unnerves and destroys the
animae penitus enervat et perimit. powers of the soul. Food of this kind, as
Huiusmodi cibos quasi porcinos et being swines’ food and hurtfully sweet,
male dulces, idest carnalium that is, the allurements of fleshly
delectationum illecebras, delights, the Scripture describes by the
siliquarum nomine Scriptura name of husks.
designat.
Ambrosius: Cupiebat autem AMBROSE; But he desired to fill his

siliquis ventrem implere suum: nec belly with the husks. For the sensual
enim alia est cura luxuriosis nisi ut care for nothing else but to fill their
ventrem suum impleant. bellies.
Theophylactus: Quibus nullus dat THEOPHYL. To whom no one gives a

saturitatem malorum; distat enim a sufficiency of evil; for he is afar from
Deo qui talibus vescitur. Daemones God who lives on such things, and the
autem ad hoc student, ne unquam devils do their best that a satiety of evil
saturitas malorum proveniat. should never come.
Glossa: Vel nemo illi dabat, quia GLOSS. Or no one gave to him,
cum Diabolus aliquem suum facit, because when the devil makes any one
ultra ei abundantiam non procurat, his own, he procures no further
sciens eum esse mortuum. abundance for him, knowing him to be
dead.
Lectio 4
17 εἰς ἑαυτὸν δὲ ἐλθὼν 17. And when he came to

ἔφη, πόσοι μίσθιοι τοῦ himself, he said, How
many hired servants of
πατρός μου my father’s have bread
περισσεύονται ἄρτων, enough and to spare,
ἐγὼ δὲ λιμῷ ὧδε and I perish with hunger!
ἀπόλλυμαι. 18 ἀναστὰς 18. I will arise and go to
my father, and will say to
πορεύσομαι πρὸς τὸν
him, Father, I have
πατέρα μου καὶ ἐρῶ αὐτῷ, sinned against heaven,
πάτερ, ἥμαρτον εἰς τὸν and before you, 19. And
οὐρανὸν καὶ ἐνώπιόν σου, am no more worthy to be
19 οὐκέτι εἰμὶ ἄξιος called your son: make
me as one of your hired
κληθῆναι υἱός σου: servants. 20. And he
ποίησόν με ὡς ἕνα τῶν arose, and came to his
μισθίων σου. 20 καὶ father. But when he was
ἀναστὰς ἦλθεν πρὸς τὸν yet a great way off, his
father saw him, and had
πατέρα ἑαυτοῦ. ἔτι δὲ
compassion, and ran,
αὐτοῦ μακρὰν ἀπέχοντος and fell on his neck, and
εἶδεν αὐτὸν ὁ πατὴρ kissed him. 21. And the
αὐτοῦ καὶ ἐσπλαγχνίσθη son said to him, Father, I
καὶ δραμὼν ἐπέπεσεν ἐπὶ have sinned against
heaven, and in your
τὸν τράχηλον αὐτοῦ καὶ sight, and am no more
κατεφίλησεν αὐτόν. 21 worthy to be called your
εἶπεν δὲ ὁ υἱὸς αὐτῷ, son. 22. But the father
πάτερ, ἥμαρτον εἰς τὸν said to his servants,
Bring forth the best robe,
οὐρανὸν καὶ ἐνώπιόν σου,
and put it on him; and put
οὐκέτι εἰμὶ ἄξιος a ring on his hand, and
κληθῆναι υἱός σου. 22 shoes on his feet: 23.
εἶπεν δὲ ὁ πατὴρ πρὸς And bring hither the
τοὺς δούλους αὐτοῦ, ταχὺ fatted calf, and kill it; and
let us eat, and be merry:
ἐξενέγκατε στολὴν τὴν 24. For this my son was
πρώτην καὶ ἐνδύσατε dead, and is alive again;
αὐτόν, καὶ δότε δακτύλιον he was lost, and is found.
εἰς τὴν χεῖρα αὐτοῦ καὶ And they began to be
merry.
ὑποδήματα εἰς τοὺς
πόδας, 23 καὶ φέρετε τὸν
μόσχον τὸν σιτευτόν,
θύσατε καὶ φαγόντες
εὐφρανθῶμεν, 24 ὅτι
οὗτος ὁ υἱός μου νεκρὸς
ἦν καὶ ἀνέζησεν, ἦν
ἀπολωλὼς καὶ εὑρέθη.
καὶ ἤρξαντο
εὐφραίνεσθαι.
Gregorius Nyssenus: Contempserat GREG NYSS. The younger son had

patrem in primo recessu adolescentior despised his father when first he
filius, et opes paternas profuderat: at departed, and had wasted his
ubi lapsu temporis est attritus father’s money. But when in course
laboribus, dum mercenarius fieret, et of time he was broken down by
eodem cum porcis pabulo pasceretur, hardship, having become a hired
rediit in domum paternam castigatus; servant, and eating the same food
unde dicitur in se autem reversus dixit: with the swine, he returned,
quanti mercenarii in domo patris mei chastened, to his father’s house.
abundant panibus? Ego autem hic Hence it is said, And when be came
fame pereo. to himself, he said, How many hired
servants of my father’s have bread
enough and to spare, but I perish
with hunger.
Ambrosius: Bene in se revertitur, quia AMBROSE; He rightly returns to

a se recessit: etenim qui ad Deum himself, because he departed from
regreditur, se sibi reddit; et qui recedit himself. For he who returns to God
a Christo, se sibi abdicat. restores himself to himself, and he
who departs from Christ rejects
himself from himself.
Augustinus de quaest. Evang: In se AUG. But he returned to himself,

autem reversus est cum ab eis quae when from those things which
forinsecus frustra illiciunt et seducunt, without unprofitably entice and
in conscientiae suae interiora suam seduce, he brought back his mind to
intentionem reduxit. the inward recesses of his
conscience.
Gregorius Nazianzenus: Est autem BASIL; There are three different

secundum tres differentias obedientiae distinct kinds of obedience. For
discretio: aut enim metuentes supplicia either from fear of punishment we
declinamus a malo, et sumus in avoid evil and are servilely disposed;
dispositione servili; aut mercedis lucra or looking to the gain of a reward we
venantes exequimur quae mandantur, perform what is commanded, like to
mercenariis assimilati; aut ipsius gratia mercenaries; or we obey the law for
boni et dilectionis ad eum qui dedit the sake of good itself and our love
legem servimus; et sic dispositionem to Him who gave it, and so savor of
redolemus filiorum. the mind of children.
Ambrosius: Filius enim, qui habet AMBROSE; For the son who has
sancti spiritus pignus in corde, the pledge of the Holy Spirit in his
saecularis mercedis lucra non quaerit, heart seeks not the gain of an
sed ius servat heredis. Sunt etiam earthly reward, but preserves the
mercenarii boni qui conducuntur ad right of an heir. These are also good
vineam; isti non siliquis, sed panibus husbandmen, to whom the vineyard
abundant. is let out. They abound not in husks,
but bread.
Augustinus: Unde autem hoc scire AUG. But whence could he know
poterat in quo tanta erat oblivio Dei, this who had that great forgetfulness
sicut in omnibus idololatris fuit, nisi of God, which exists in all idolaters,
quia ista recogitatio resipiscentis est, unless it was the reflection of one
cum Evangelium praedicaretur? Iam returning to his right understanding,
poterat talis animadvertere, multos when the Gospel was preached.
praedicare veritatem; inter quos Already might such a soul see that
quidam essent non ipsius amore many preach the truth, among whom
veritatis ducti, sed cupiditate there were some not led by the love
comparandorum saecularium of the truth itself, but the desire of
commodorum; qui tamen non aliud getting worldly profit, who yet do not
annuntiant, sicut haeretici: unde preach another Gospel like the
mercenarii recte appellantur: in eadem heretics. Therefore are they rightly
quippe domo sunt eumdem panem called mercenaries. For in the same
verbi tractantes, non tamen in house there are men who handle the
hereditatem aeternam vocati, sed same bread of the word, yet are not
temporali mercede conducti. called to an eternal inheritance, but
hire themselves for a temporal
reward.
Chrysostomus: Signanter autem CHRYS. After that he had suffered in

subdit ego autem hic fame pereo: a foreign land all such things as the
quasi diceret: ego non alienus, sed wicked deserve, constrained by the
filius boni patris, et frater filii necessity of his misfortunes, that is,
obsequentis, ego liber et generosus, by hunger and want, he becomes
factus sum miserior mercenariis, a sensible of what had been his ruin,
summa celsitudine primae nobilitatis who through fault of his own will had
ad infimam humilitatem delapsus. thrown himself from his father to
strangers, from home to exile, from
riches to want, from abundance and
luxury to famine; and he significantly
adds, But I am here perishing with
hunger, As though he said; I am not
a stranger, but the son of a good
father, and the brother of an
obedient son; I who am free and
noble am become more wretched
than the hired servants, sunk from
the highest eminence of exalted
rank, to the lowest degradations.
Gregorius Nyssenus: Non prius GREG NYSS. But he returned not to

autem rediit ad pristinam felicitatem, his former happiness before that
quam in se rediens sentiret coming to himself he had
opprimentis aerumnae praesentiam, et experienced the presence of
meditaretur poenitentiae verba, quae overpowering bitterness, and
subduntur: surgam. resolved the words of repentance,
which are added, I will arise.
Augustinus: Quia iacebat; et ibo, quia AUG. For he was lying down. And I
longe aberat; ad patrem meum, quia will go, for he was a long way off To
sub principe porcorum erat. Cetera my father, because he was under a
vero sunt poenitentiam meditantis in master of swine But the other words
confessione peccati, nondum tamen are those of one meditating
agentis: non enim iam dicit patri, sed repentance in confession of sin, but
dicturum se esse promittit cum venerit. not yet working it. For he does not
Intelligas igitur, hoc nunc accipiendum now speak to his father, but
esse venire ad patrem, in Ecclesia promises that he will speak when he
constitui per fidem, ubi peccatorum shall come. You must understand
legitima et fructuosa iam possit esse then that this “coming to the father”
confessio. Dicit ergo dicturum se esse must now be taken for being
patri: pater. established in the Church by faith,
where there may yet be a lawful and
effectual confession of sins. He says
then that he will say to his father,
Father.
Ambrosius: Quam misericors qui AMBROSE; How merciful! He,

offensus. Nec paternum nomen though offended, disdains not to
dedignatur audire. Peccavi. Haec est hear the name of Father. I have
prima confessio apud auctorem sinned; this is the first confession of
naturae, praesulem misericordiae, sin to the Author of nature, the Ruler
arbitrum culpae. Sed si Deus novit of mercy, the Judge of faith. But
omnia, vocem tamen tuae though God knows all things, He yet
confessionis expectat: ore enim waits for the voice of your
confessio fit ad salutem quia alleviat confession. For with the mouth
pondus erroris quisquis ipse se onerat; confession is made to salvation,
et accusationis excludit invidiam qui since he lightens the load of error,
accusatorem praevenit confitendo. who himself throws the weight upon
Frustra velis occultare quem nihil fallit, himself, and shuts out the hatred of
et sine periculo prodas quod scias accusation, who anticipates the
esse iam cognitum: confitere magis ut accuser by confessing. In vain would
interveniat pro te Christus, roget pro te you hide from Him whom nothing
Ecclesia, illacrymet populus; nec escapes; and you may safely
verearis ne non impetres. Advocatus discover what you know to be
spondet veniam, patronus promittit already known. Confess the rather
gratiam, reconciliationem tibi paternae that Christ may intercede for thee,
pietatis pollicetur assertor. Subdit the Church plead for you, the people
autem in caelum et coram te. weep over you: nor fear that you will
not obtain; your Advocate promises
pardon, your Patron favor, your
Deliverer promises you the
reconciliation of your Father’s
affection. But he adds, Against
heaven and before you.
Chrysostomus: Dicens coram te, CHRYS. When he says, Before you,

ostendit hunc patrem Deum debere he shows that this father c must be
intelligi: Deus enim solus conspector understood as God. For God alone
est omnium, a quo nec in corde beholds all things, from Whom
meditata peccata abscondi possunt. neither the simple thoughts of the
heart can be hidden.
Augustinus: Utrum autem hoc est AUG. But whether was this sin
peccatum in caelum quod est coram against heaven, the same as that
te, ut caelum appellaverit ipsam which is before you; so that he
summitatem patris; an potius peccavi described by you name of heaven
in caelum coram sanctis animabus, his father’s supremacy. I have
coram te autem in ipso penetrali sinned against heaven, i.e. before
conscientiae? the souls of the saints; but before
you in the very sanctuary of my
conscience.
Chrysostomus: Vel caelum hoc loco CHRYS. Or by heaven in this place

intelligatur Christus: qui enim in may be understood Christ. For he
caelum peccat, quod etsi supernum, who sins against heaven, which
tamen visibile elementum est, ipse est although above us is yet a visible
qui peccat in hominem quem suscepit element, is the same as he who sins
filius Dei pro salute nostra. against man, whom the Son of God
took into Himself for our salvation.
Ambrosius: Vel peccato animae AMBROSE; Or by these words are

caelestia significantur dona spiritus signified the heavenly gifts of the
imminuta; vel quia ab illius gremio Spirit impaired by the sin of the soul,
matris Ierusalem quae est in caelo non or because from the bosom of his
oportuit deviari. Deiectus autem se mother Jerusalem which is in
exaltare non debet; unde subdit iam heaven, he ought never to depart.
non sum dignus vocari filius tuus. Et ut But being cast down, he must by no
merito suae humilitatis possit attolli, means exalt himself. Hence he
adds, I am no more worthy to be
subdit fac me sicut unum de called your son. And that he might
mercenariis tuis. be raised up by the merit of his
humility, he adds, Make me as one
of your hired, servants.
Beda: Ad filii affectum, qui omnia quae BEDE; To the affection of a son, who
patris sunt, sua esse non ambigit, doubts not that all things which are
aspirare nequaquam praesumit; sed his father’s are his, he by no means
mercenarii statum iam pro mercede lays claim, but desires the condition
serviturus desiderat; verum nec hunc of a hired servant, as now about to
quidem nisi paterna dignatione se serve for a reward. But he admits
mereri posse testatur. that not even this could he deserve
except by his father’s approbation.
Gregorius Nyssenus: Hunc autem GREG NYSS. Now this prodigal son,
filium prodigum spiritus sanctus nobis the Holy Spirit has engraved upon
descripsit, ut instruamur nos qualiter our hearts, that we may be
debeamus cordis deplorare instructed how we ought to deplore
peccamina. the sins of our soul.
Chrysostomus: Qui postquam dixit CHRYS. Who after that he said, I will
ibo ad patrem meum, quod ei cuncta go to my father, (which brought all
attulit bona, non mansit, sed totum iter good things,) tarried not, but took the
transivit; sequitur enim et surgens whole journey; for it follows, And he
venit ad patrem suum. Sic et nos arose, and came to his father. Let us
faciamus, nec pigeat nos longitudinis do likewise, and not be wearied with
viae: quia si voluerimus, fiet regressus the length of the way, for if we are
celer et facilis, dummodo deseramus willing, the return will become swift
peccatum, quod nos a domo paterna and easy, provided that we desert
eduxit. Est autem pater redeuntibus sin, which led us out from our
clemens: nam subditur cum autem father’s house. But the father pities
adhuc longe esset, vidit illum pater those who return. For it is added,
suus. And when he was yet afar off.
Augustinus: Ante enim quam AUG. For before that he perceived

intelligeret Deum longe existens, cum God afar off, when he was yet
tamen iam pie quaereret, vidit illum piously seeking him, his father saw
pater ipsius. Impios enim, et superbos him. For the ungodly and proud, God
convenienter non videre dicitur is well said not to see, as not having
tamquam ante oculos non habens: them ‘before his eyes. For men are
ante oculos enim haberi nonnisi qui not commonly said to be before the
diliguntur, dici solent. eyes of any one except those who
are beloved.
Chrysostomus: Sensit autem pater CHRYS. Now the father perceiving

poenitentiam; non expectavit recipere his penitence did not wait to receive
confessionis verba, sed praevenit the words of his confession, but
petitionem, misericorditer agens: unde anticipates his supplication, and had
subditur et misericordia motus est. compassion on him, as it is added,
and was moved with pity.
Gregorius Nyssenus: Confessionis GREG NYSS. His meditating

meditatio placavit ei patrem, ut obviam confession so won his father to him,
iret ei, et oscula collo conferret; that he went out to meet him, and
sequitur enim et accurrens cecidit kissed his neck; for it follows, and
super collum eius, et osculatus est ran, and fell on his neck, and kissed
eum. Quod significat rationale iugum him. This signifies the yoke of
hominis ori impositum per reason imposed on the mouth of
evangelicam traditionem, quae abiecit man by Evangelical tradition, which
observantiam legis. annulled the observance of the law.
Chrysostomus: Quid enim est aliud CHRYS. For what else means it that
quod occurrit, nisi quia nos, peccatis he ran, but that we through the
impedientibus, nostra virtute ad Deum hindrance of our sins cannot by our
pervenire non poteramus? Ipse autem own virtue reach to God. But
potens ad invalidos pervenire because God is able to come to the
descendit. Osculatur autem os, per weak, he fell on his neck. The mouth
quod emissa de corde confessio is kissed, as that from which has
poenitentis exierat, quam pater laetus proceeded the confession of the
excepit. penitent, springing from the heart,
which the father gladly received.
Ambrosius: Occurrit igitur tibi, quia AMBROSE; He runs then to meet

audit te intra mentis secreta you, because He hears you within
tractantem: et cum adhuc longe sis, meditating the secrets of your heart,
occurrit, ne quis impediat: complectitur and when you were yet afar off, He
quoque: in occursu enim praescientia runs lest any one should stop Him.
est, in complexu clementia; et quasi He embraces also, (for in the
quodam patrii amoris affectu supra running there is foreknowledge, in
collum cadit, ut iacentem erigat, et the embrace mercy,) and as if by a
oneratum peccatis atque in terrena certain impulse of paternal affection,
deflexum reflectat ad caelum. Malo falls upon your neck, that he may
ergo filius esse, quam ovis: ovis enim raise up him that is cast down, and
a pastore reperitur, a patre filius bring back again to heaven him that
honoratur. was loaded with sins and bent down
to the earth. I had rather then be a
son than a sheep. For the sheep is
found by the shepherd, the son is
honored by the father.
Augustinus de quaest. Evang: Vel AUG. Or running he fell upon his

accurrens cecidit super collum eius: neck; because the Father
non enim pater unigenitum filium suum abandoned not His Only-Begotten
deseruit, in quo usque in nostram Son, in whom He has ever been
longinquam peregrinationem cucurrit: running after our distant wanderings.
quia Deus erat in Christo mundum For God, was in Christ reconciling
reconcilians sibi. Cadere autem super the world to himself. But to fall upon
collum eius, est humiliare in amplexum his neck is to lower to his embrace
eius brachium suum, quod est His own Arm, which is the Lord
dominus Iesus Christus. Consolari Jesus Christ. But to be comforted by
autem verbo gratiae Dei ad spem the word of God’s grace to the hope
indulgentiae peccatorum, hoc est post of pardon of our sins, this is to return
longa itinera remeantem mereri a after a long journey to obtain from a
patre osculum caritatis. Incipit autem father the kiss of love. But already
iam constitutis in Ecclesia peccata planted in the Church, he begins to
confiteri, nec dicit omnia quae confess his sins, nor says be all that
dicturum se esse promiserat; sequitur he promised he would say. For it
enim dixitque filius ei: pater, peccavi in follows, And his son said to him, &c.
caelum et coram te: iam non sum He wishes that to be done by grace,
dignus vocari filius tuus. Hoc enim vult of which he confesses himself
fieri per gratiam, quo se indignum per unworthy by any merits of his own.
merita fatetur. Non addit quod in illa He does not add what he had said,
meditatione dixerat fac me sicut unum when meditating beforehand, Make
de mercenariis tuis: cum enim panem me as one of your hired servants.
non haberet, vel mercenarius esse For when he had not bread, he
cupiebat; quod post osculum patris desired to be even a hired servant,
generosissime iam dedignabatur. which after the kiss of his father he
now most nobly disdained.
Chrysostomus: Pater autem ad filium CHRYS. The father does not direct
sermonem non dirigit, sed ministris his words to his son, but speaks to
loquitur: quia qui poenitet orat: sed his steward, for he who repents,
responsum verbo vere non accipit, prays indeed, but receives no
misericordiam vero efficaciter in answer in word, yet beholds mercy
effectu intuetur; sequitur enim dixit effectual in operation. For it follows,
autem pater ad servos suos: cito But the father said to his servants,
proferte stolam primam, et induite Bring forth the best robe, and put it
illum. on him.
Theophylactus: Servos vel Angelos THEOPHYL. By the servants (or

intelligas administratorios spiritus, vel angels) you may understand
sacerdotes, qui Baptismate et verbo administering spirits, or priests who
doctrinae animam vestiunt in ipso by baptism and the word of teaching
Christo. Quotquot enim in Christo clothe the soul with Christ Himself.
baptizati sumus, Christum induimus. For as many of us as have been
baptized in Christ have put on
Christ.
Augustinus: Vel stola prima est AUG. Or the best robe is the dignity
dignitas quam perdidit Adam; servi qui which Adam lost; the servants who
eam proferunt, sunt reconciliationis bring it are the preachers of
praedicatores. reconciliation.
Ambrosius: Vel stola est amictus AMBROSE; Or the robe is the cloak
sapientiae, quo nuda corporis apostoli of wisdom, by which the Apostle
tegunt. Accepit autem sapientiam covers the nakedness of the body.
primam: est enim et alia quae But he received the best wisdom; for
mysterium nescit. Annulus autem est there is one wisdom which knew not
sincerae fidei signaculum et expressio the mystery. The ring is the seal of
veritatis; de quo sequitur et date our unfeigned faith, and the
annulum in manum eius. impression of truth; concerning
which it follows, And put a ring on
his hand.
Beda: Idest in operatione, ut per opera BEDE; That is, his working, that by
fides clarescat, et per fidem opera works faith may shine forth, and by
confirmentur. faith his works be strengthened.
Augustinus: Vel annulus in manu AUG. Or the ring on the hand is a

pignus est spiritus sancti, propter pledge of the Holy Spirit, because of
gratiae participationem, quae digito the’ participation of grace, which is
bene significatur. well signified by the finger.
Chrysostomus: Vel iubet annulum CHRYS. Or he orders the ring to be

dari, sive signaculum salutaris given, which is the symbol of the
symbolum, seu magis desponsationis seal of salvation, or rather the badge
insigne et nuptiarum pignus, quibus of betrothment, and pledge of the
Christus Ecclesiam sponsat, cum nuptials with which Christ espouses
anima resipiscens per annulum fidei His Church. Since the soul that
iungitur. recovers is united by this ring of faith
to Christ.
Augustinus: Calceamenta autem in AUG. But the shoes on the feet are
pedes praeparatio est evangelizandi the preparation for preaching the
ad non tangenda terrena; de quibus Gospel, in order not to touch earthly
sequitur et calceamenta in pedes eius. things.
Chrysostomus: Vel mandat CHRYS. Or he bids them put shoes

calceamenta pedibus imponi, aut on his feet, either for the sake of
propter cooperienda vestigia, ut per covering the soles of his feet that he
lubricum mundi istius iter fixus incedat; may is walk firm along the slippery
aut propter mortificationem path of the world, or for the
membrorum: vitae enim nostrae mortification of his members. For the
cursus in Scripturis pes appellatur; et course of our life is called in the
mortificationis species calceamentis Scriptures a foot, and a kind of
imponitur, quia de animalium mortification takes place in shoes;
mortuorum pellibus conficiuntur. Addit inasmuch as they are made of the
et vitulum illi saginatum, iugulandum in skins of dead animals. He adds also,
convivii exhibitione; sequitur enim et that the fatted calf must be frilled for
adducite vitulum saginatum, idest the celebration of the feast. For it
dominum Iesum Christum; quem follows, And bring the fatted calf,
vitulum nominat propter hostiam that is, the Lord Jesus Christ, whom
corporis immaculati: saginatum autem he calls a calf, because of the
dixit, quia pinguis et opimus intantum sacrifice of a body without spot; but
est ut pro totius mundi salute sufficiat. he called it fatted, because it is rich
Non autem ipse pater vitulum and costly, inasmuch as it is
immolavit, sed aliis immolandum sufficient for the salvation of the
tradidit; permittente enim patre whole world. But the Father did not
consentiens filius ab hominibus Himself sacrifice the calf, but gave it
crucifixus est. to be sacrificed to others. For the
Father permitting, the Son
consenting thereto by men was
crucified.
Augustinus: Vel vitulus saginatus est AUG. Or, the fatted calf is our Lord
ipse dominus, secundum carnem Himself in the flesh loaded with
satiatus opprobriis. Quod autem insults. But in that the Father
imperat ut adducant eum, quid aliud commands them to bring it, what
est nisi ut praedicent eum, et else is this but that they preach Him,
annuntiando faciant venire in exhausta and by declaring Him cause to
fame viscera filii esurientis? Nam revive, yet unconsumed by hunger,
etiam ut occidant eum iubet: hoc est, the bowels of the hungry son? He
ut mortem eius insinuent: tunc enim also bids them kill Him, alluding to
cuique occiditur cum credit occisum: His death. For He is then killed to
sequitur enim et manducemus. each man who believes Him slain. It
follows, And let us eat.
Ambrosius: Bene carnem vituli, quia AMBROSE; Rightly the flesh of the
sacerdotalis est victima, quae pro calf, because it is the priestly victim
peccatis fiebat. Epulantem autem which was offered for sin. But he
inducit, cum dicit epulemur, ut introduces him feasting, when he
ostenderet quoniam paternus est says, Be merry; to show that the
cibus, salus nostra; et patris est food of the Father is our salvation;
gaudium, nostrorum redemptio the joy of the Father the redemption
peccatorum. of our sins.
Chrysostomus: Ipse enim pater CHRYS. For the father himself

gaudet in reditu filii, et convivatur in rejoices in the return of his son, and
vitulo: quia misericordiae suae fructum feasts on the calf, because the
in immolatione filii sui gaudens creator, Creator, rejoicing in the acquisition
in acquisitione populi credentis of a believing people, feasts on the
epulatur; unde sequitur quia hic filius fruit of His mercy by the sacrifice of
meus mortuus erat et revixit; perierat, His Son. Hence it follows, For this
et inventus est. my son was dead, and is alive again.
Ambrosius: Ille periit qui fuit. Itaque AMBROSE; He is dead who was.
gentes non sunt, Christianus est. Therefore the Gentiles are not, the
Potest tamen et hic una species accipi Christian is. Here however might be
generis humani. Fuit Adam, et in illo understood one individual of the
fuimus omnes; periit Adam, et in illo human race; Adam was, and in him
omnes perierunt. Homo igitur in illo we all were. Adam perished, and in
homine qui perierat reformatur. Potest him we all have perished. Man shell
et de agente poenitentiam dictum is restored in that Man who has died.
videri, quia non moritur nisi qui It might also seem to be spoken of
aliquando vixerit. Et gentes quidem one working repentance, because
cum crediderint, per gratiam he dies not who has not at one time
vivificantur; qui vero lapsus fuerit, per lived. And the Gentiles indeed when
poenitentiam reviviscit. they have believed are made alive
again by grace. But he who has
fallen recovers by repentance.
Theophylactus: Quantum ergo ad THEOPHYL. As then with respect to

vitiorum conditionem mortuus fuerat the condition of his sins, he had
desperatus; sed quantum ad been despaired of; so in regard to
humanam naturam, quae mutabilis human nature, which is changeable
est, et potest a vitio ad virtutem and can be turned from vice to
converti, deperditus dicitur: nam minus virtue, he is said to be lost. For it is
est perdi quam mori. Quilibet autem less to be lost than to die. But every
revocatus et mundatus a crimine, one who is recalled and turned from
saginati vituli particeps causa laetitiae sin, partaking of the fatted calf,
fit patri et famulis eius, idest Angelis et becomes an occasion of joy to his
sacerdotibus; unde sequitur et father and his servants, that is, the
coeperunt omnes epulari. angels and priests. Hence it follows,
And they all began to be merry.
Augustinus: Istae epulae atque AUG. Those banquets are now

festivitas nunc celebrantur, per orbem celebrated, the Church being
terrarum Ecclesia dilatata atque enlarged and extended throughout
diffusa: vitulus enim ille in corpore et the whole world. For that calf in our
sanguine dominico et offertur patri, et Lord’s body and blood is both
pascit totam domum. offered up to the Father, and feeds
the whole house.
Lectio 5
25 ἦν δὲ ὁ υἱὸς αὐτοῦ ὁ 25. Now his elder son was

πρεσβύτερος ἐν ἀγρῷ: in the field: and as he came
and drew nigh to the house,
καὶ ὡς ἐρχόμενος he heard music and
ἤγγισεν τῇ οἰκίᾳ, dancing. 26. And he called
ἤκουσεν συμφωνίας one of the servants, and
καὶ χορῶν, 26 καὶ asked what these things
προσκαλεσάμενος ἕνα meant. 27. And he said to
him, your brother is come;
τῶν παίδων and your father has killed
ἐπυνθάνετο τί ἂν εἴη the fatted calf, because he
ταῦτα. 27 ὁ δὲ εἶπεν has received him safe and
αὐτῷ ὅτι ὁ ἀδελφός sound. 28. And he was
angry, and would not go in:
σου ἥκει, καὶ ἔθυσεν ὁ
therefore came his father
πατήρ σου τὸν μόσχον out, and entreated him. 29.
τὸν σιτευτόν, ὅτι And he answering said to
ὑγιαίνοντα αὐτὸν his father, Lo, these many
ἀπέλαβεν. 28 ὠργίσθη years do I serve you, neither
transgressed I at any time
δὲ καὶ οὐκ ἤθελεν your commandment: and yet
εἰσελθεῖν. ὁ δὲ πατὴρ you never gave me a kid,
αὐτοῦ ἐξελθὼν that I might make merry with
παρεκάλει αὐτόν. 29 ὁ my friends: 30. But as soon
as this your son was come,
δὲ ἀποκριθεὶς εἶπεν τῷ
which has devoured your
πατρὶ αὐτοῦ, ἰδοὺ living with harlots, you have
τοσαῦτα ἔτη δουλεύω killed for him the fatted calf.
σοι καὶ οὐδέποτε 31. And he said to him, Son,
ἐντολήν σου you are ever with me, and
all that I have is yours. 32. It
παρῆλθον, καὶ ἐμοὶ was meet that we should
οὐδέποτε ἔδωκας make merry, and be glad:
ἔριφον ἵνα μετὰ τῶν for this your brother was
φίλων μου εὐφρανθῶ: dead, and is alive again;
and was lost, and is found.
30 ὅτε δὲ ὁ υἱός σου
οὗτος ὁ καταφαγών
σου τὸν βίον μετὰ
πορνῶν ἦλθεν, ἔθυσας
αὐτῷ τὸν σιτευτὸν
μόσχον. 31 ὁ δὲ εἶπεν
αὐτῷ, τέκνον, σὺ
πάντοτε μετ' ἐμοῦ εἶ,
καὶ πάντα τὰ ἐμὰ σά
ἐστιν: 32 εὐφρανθῆναι
δὲ καὶ χαρῆναι ἔδει, ὅτι
ὁ ἀδελφός σου οὗτος
νεκρὸς ἦν καὶ ἔζησεν,
καὶ ἀπολωλὼς καὶ
εὑρέθη.
Beda: Murmurantibus de BEDE; While the Scribes and
peccatorum susceptione Scribis et Pharisees were murmuring about His
Pharisaeis; tres per ordinem receiving sinners, our Savior put three
parabolas salvator posuit: duabus parables to them successively. In the
primis quantum ipse cum Angelis two first He hints at the joy He has with
de poenitentium salute gaudeat the angels in the salvation of penitents.
insinuat; in hac vero tertia non But in the third He not only declares His
suum tantummodo suorumque own joy and that of His angels, but He
gaudium demonstrat, sed et also blames the murmurings of those
invidentium murmur reprehendit; who were envious. For He says, Now
dicitur enim erat autem filius eius his elder son was in the field.
senior in agro.
Augustinus de quaest. Evang: AUG. The elder son is the people of

Maior filius populus Israel est, non Israel, not indeed gone into a distant
quidem profectus in longinquam country, yet not in the house, but in the
regionem, sed tamen in domo non field, that is, in the paternal wealth of
est: in agro autem est; idest, in ipsa the Law and the Prophets, choosing to
hereditaria opulentia legis et work earthly things. But coming from
prophetarum terrena potius the field he began to draw nigh to the
operatur. Veniens autem de agro house, that is, the labor of his servile
domum appropinquare coepit; works being condemned by the same
idest, labore servilis operis Scriptures, he was looking upon the
improbato, ex eisdem Scripturis liberty of the Church. Whence it follows;
Ecclesiae libertatem consideravit; And as he came and drew nigh to the
unde sequitur et cum veniret, et house, he heard music and dancing;
appropinquaret domui, audivit that is, men filled with the Holy Spirit,
symphoniam et chorum; idest, with harmonious voices preaching the
spiritu sancto plenos vocibus Gospel. It follows, And he called one of
consonis Evangelium praedicare; the servants, &c. that is, he takes one
sequitur enim et vocavit unum de of the prophets to read, and as he
servis, et interrogavit quid hoc searches in it, asks in a manner, why
esset: idest, sumit ad legendum are those feasts celebrated in the
aliquem prophetarum, et in eo Church at which he finds himself
quaerens quodammodo interrogat present? His Father’s servant, the
unde ista festa in Ecclesia prophet, answers him. For it follows;
celebrantur, in qua se esse non And he said to him, your brother is
videt. Respondet ei servus patris come, &c. As if he should say, your
propheta; sequitur enim isque dixit brother was in the farthest parts of the
illi: frater tuus venit et occidit pater earth, but hence the greater rejoicing of
tuus vitulum saginatum, quia those who sing a new song, because
salvum illum recepit; quasi dicat: in His praise is from the end of the earth;
extremis terrae fuit frater tuus; sed and for his sake who was afar off, was
inde maior exultatio cantantium slain the Man who knows how to bear
domino canticum novum, quia laus our infirmities, for they who have not
eius ab extremis terrae, et propter been told of Him have seen Him.
eum qui absens erat, occisus est vir
sciens ferre imbecillitatem: quia
quibus non est narratum de eo
viderunt.
Ambrosius: Adolescentiori autem AMBROSE; But the younger son, that

filio, idest populo ex gentibus, is the Gentile people, is envied by Israel
Israel, tamquam maior frater, as the elder brother, the privilege of his
beneficium paternae benedictionis father’s blessing. Which the Jews did
invidit; quod faciebant Iudaei, quia because Christ sat down to meat with
Christus cum gentibus epularetur; the Gentiles, as it follows; And he was
unde sequitur indignatus est autem, angry, and would not go in, &c.
et nolebat introire.
Augustinus: Indignatur etiam et AUG. He is angry even also now, and

nunc, et adhuc non vult intrare. still is unwilling to enter. When then the
Cum ergo plenitudo gentium fullness of the Gentiles shall have come
introierit, egredietur opportuno in, His father will go out at the fit time
tempore pater eius, ut etiam omnis that all Israel also may be saved, as it
Israel salvus fiat; unde sequitur follows, therefore came his father out
pater ergo illius egressus coepit and entreated him. For there shall be at
rogare eum. Erit enim quandoque some time an open calling of the Jews
aperta vocatio Iudaeorum in to the salvation of the Gospel. Which
salutem Evangelii; quam manifestation of calling he calls the
manifestationem vocationis going out of the father to entreat the
tamquam egressum patris appellat elder son. Next the answer of the elder
ad rogandum maiorem filium. son involves two questions; for it
Deinde quae respondit maior filius, follows, And he answering said to his
quaestiones duas habent; sequitur father, Lo these many years do I serve
enim at ille respondens dixit patri you, either transgressed I at any time
suo: ecce tot annis servio tibi, et your commandment. With respect to
nunquam mandatum tuum the commandment not transgressed, it
praeterivi. De mandato non at once occurs, that it was not spoken
praetergresso facile illud occurrit, of every command, but of that most
non de omni mandato dictum, sed essential one, that is, that he was seen
de uno maxime necessario, quod to worship no other God but one, the
nullum alium Deum praeter unum Creator of all. Nor is that son to be
creatorem omnium colere visus est. understood to represent all Israelites,
Neque iste filius in omnibus but those who have never turned from
Israelitis, sed in his intelligitur God to idols. For although he might
personam habere qui numquam ab desire earthly things, yet sought he
uno Deo ad simulacra conversi them from God alone, though in
sunt. Quamquam enim terrena common with sinners. Hence it is said, I
desideraret, ab uno tamen Deo iste was as a beast before you, and I am
desiderabat bona, quamvis always with you. But who is the kid
communia cum pecoribus: unde et which he never received to make merry
in Psalmo 72, 23 dicitur: ut upon? for it follows, You never gave me
iumentum factus sum apud te, et
ego semper tecum. Sed quis est a kid, &c. Under the name of a kid the
hoedus quem numquam accepit ad sinner may be signified.
epulandum? Sequitur enim et
nunquam dedisti mihi hoedum, ut
cum amicis meis epularer. Peccator
hoedi nomine significari valet.
Ambrosius: Iudaeus hoedum AMBROSE; The Jew requires a kid, the

requirit, Christianus agnum; et ideo Christian a lamb, and therefore is
illis Barabbas solvitur, nobis agnus Barabbas released to them, to us a
immolatur. Quae res etiam in hoedo lamb is sacrificed. Which thing also is
videtur, quia Iudaei ritum veteris seen in the kid, because the Jews have
sacrificii perdiderunt. Vel qui lost the ancient rite of sacrifice. Or they
hoedum quaerunt, expectant who seek for a kid wait for Antichrist.
Antichristum.
Augustinus: Sed non invenio AUG. But I do not see the object of this
exitum huius sententiae. Multum interpretation, for it is very absurd for
enim absurdum est eum cui post him to whom it is afterwards said, You
dicitur tu mecum es semper, hoc a are ever with me, to have wished for
patre optasse ut Antichristo this from his father, i.e. to believe in
crederet. Neque omnino aliquem Antichrist. Nor altogether can we rightly
Iudaeorum, qui Antichristo credituri understand any of the Jews who are to
sunt, istum filium fas est intelligi. believe in Antichrist to be that son.
And
Quomodo autem epularetur ex illo how could he feast upon that kid which
hoedo, si ipse est Antichristus, qui is Antichrist who did not believe in him?
ei non crederet? At si hoc est But if to feast upon the slain kid, is the
epulari ex hoedi occisione, quod est same as to rejoice at the destruction of
de Antichristi perditione laetari; Antichrist, how does the son whom the
quomodo dicit filius quem recepit father did not entertain say that this was
pater, hoc sibi non fuisse never given him, seeing that all the
concessum, cum omnes filii de eius sons will rejoice at his destruction? His
perditione laetaturi sint? Ipsum complaint then is, that the Lord Himself
igitur sibi dominum negatum ad was denied him to feast upon, because
epulandum conqueritur, dum eum he deems Him a sinner. For since He is
peccatorem putat: cum enim a kid to that nation which regards Him
hoedus est illi genti, idest cum eum as a violator and profaner of the
sabbati violatorem et profanatorem Sabbath, it was not meet that they
aestimat, iucundari epulis illius non should be made merry at his banquet.
meruit.
Gregorius: Quod autem dicit cum But his words with my friends are
amicis meis, aut ex persona understood according to the relation of
principum cum plebe intelligatur, the chiefs with the people, or of the
aut ex persona populi people of Jerusalem with the other
Hierosolymitani, cum ceteris nations of Judea.
populis Iuda.
Hieronymus: Vel dicit nunquam JEROME; Or he says, You never gave
dedisti mihi hoedum; idest, nullus me a kid, that is, no blood of prophet or
sanguis prophetae vel sacerdotis a priest has delivered us from the Roman
Romano imperio nos liberavit. power.
Ambrosius: Impudens autem filius AMBROSE; Now the shameless son is

similis est publicano iustificanti se, like to the Pharisee justifying himself.
quia legem servabat in littera: impie Because he had kept the law in the
accusabat fratrem, quod cum letter, he wickedly accused his brother
meretricibus paternam substantiam for having wasted his father’s
prodegisset; sequitur enim sed substance with harlots. For it follows,
postquam filius tuus hic, qui But as soon as this your son is come,
devoravit substantiam suam cum who has devoured your living, &c.
meretricibus, venit, occidisti illi
vitulum saginatum.
Augustinus: Meretrices autem AUG. The harlots are the superstitions

sunt superstitiones gentilium, cum of the Gentiles, with whom he wastes
quibus substantiam dissipat qui, his substance, who having left the true
relicto vero connubio veri Dei, cum marriage of the true God, goes a
Daemone foeda cupiditate whoring after evil spirits from foul
fornicatur. desire.
Hieronymus: In hoc autem quod JEROME; Now in that which he says,

dicit occidisti illi vitulum saginatum, You have killed for him the fatted calf,
confitetur venisse Christum, sed he confesses that Christ has come, but
invidia non vult salvari. envy has no wish to be saved.
Augustinus: Non autem pater eum AUG. But the father does not rebuke
quasi mentientem redarguit, sed him as a liar, but commending his
secum perseverantiam eius steadfastness with him invites him to
approbans, ad perfectionem the perfection of a better and happier
potioris atque iucundioris rejoicing. Hence it follows, But he said
exultationis invitat; unde sequitur at to him, Son, you are ever with me.
ipse dixit illi: fili, tu semper mecum
es.
Hieronymus: Vel quod dixerat, JEROME; Or after having said, “This is

iactantia est, non veritas; cui pater boasting, not truth,” the father does not
non consentit, sed alia compescit agree with him, but restrains him in
ratione, dicens mecum es, lege qua another way, saying, You are with me,
stringeris: non quia non peccaverit, by the law under which you are bound;
sed quia Deus eum semper not as though he had not sinned, but
castigando retraxit. Nec mirum si because God continually drew him back
patri mentitur qui fratri invidet. by chastening. Nor is it wonderful that
he lies to his father who hates his
brother.
Ambrosius: Sed bonus pater etiam AMBROSE; But the kind father was still
hunc salvare cupiebat, dicens tu desirous to save him, saying, You are
mecum semper es, vel quasi ever with me, either as a Jew in the law,
Iudaeus in lege, vel quasi iustus in or as the righteous man in communion
communione. with Him.
Augustinus: Quid autem sibi vult AUG. But what means he that he adds,
quod addidit et omnia mea tua sunt, And all that I have is yours, as if they
quasi non sint et fratris? Sed sic a were not his brother’s also? But it is
perfectis et immortalibus filiis thus that all things are looked at by
habentur omnia, ut sint et omnium perfect and immortal children, that each
singula, et omnia singulorum: ut is the possession of all, and all of each.
enim cupiditas nihil sine angustia, For as desire obtains nothing without
ita nihil cum angustia caritas tenet. want, so charity nothing with w ant. But
Sed quomodo omnia? Nonne et how all things? Must then God be
Angelos Deus in possessionem tali supposed to have subjected the angels
filio subiecisse putandus est? Si also to the possession of such a son? If
possessionem sic accipias ut eius you so take possession as that the
possessor ipse sit dominus, non possessor of a thing is its lord, certainly
utique omnia: non enim domini not all things. For we shall not be the
erimus, sed consortes potius lords, but the companions of angels.
Angelorum. Si vero possessio sic Again, if possession is thus understood,
intelligitur; quomodo recte dicimus how do we rightly say that our souls
possidere animas veritatem, non possess truth? I see no reason why we
invenio cur non vere ac proprie id may not truly and properly say so. For
possimus accipere: non enim illud we do not so speak as to call our souls
loquimur ut dominas veritatis the mistresses of truth. Or if by the term
dicamus animas. Aut si nomine possession we are hindered from this
possessionis ab hoc sensu sense, let that also be set aside. For
impedimur, illud quoque auferatur: the father says not, “You possess all
non enim ait pater: omnia possides, things,” but All that I have is yours, still
sed omnia mea tua sunt; nec tamen not as if you were its lord. For that
ut ipsius domini. Quod enim est in which is our property may be either
nostra pecunia, potest familiae food for our families, or ornament, or
nostrae vel alimentum esse, vel something of the kind. And surely, when
ornamentum, vel aliud huiusmodi. he can rightly call his father his own, I
Et certe cum ipsum patrem recte do not see why he may not also rightly
ille possit suum dicere, non video call his own what belongs to his father,
quomodo quae ipsius sunt, non only in different ways. For when we
etiam recte sua vocare possit, shall have obtained that blessedness,
diversis dumtaxat modis. Cum enim the higher things will be ours to look
beatitudinem illam obtinuerimus, upon, equal things ours to have
nostra erunt ad videndum fellowship with, the lower things ours to
superiora, ad convivendum rule. Let then the elder brother join
aequalia, ad dominandum inferiora. most safely in the rejoicing.
Congaudeat igitur securissimus
maior frater.
Ambrosius: Si enim desinat AMBROSE; For if he ceases to envy,

invidere, omnia sua sunt, vel he will feel all things to be his, either as
Iudaeus sacramenta veteris the Jew possessing the sacraments of
testamenti, vel baptizatus nova the Old Testament, or as a baptized
etiam possidens. person those of the New also.
Theophylactus: Vel erat in agro, THEOPHYL. Or he was in the field, that

hoc est in mundo, colens propriam is, in the world, pampering his own
carnem, ut repleatur panibus, et flesh, that he might be filled with bread,
seminans in lacrymis ut in gaudio and sowing in tears that he might reap
metat: sed cognitis gestis nolebat in joy, but when he found what was
intrare ad commune gaudium. being done, he was unwilling to enter
into the common joy.
Theophylactus: Vel aliter totum. THEOPHYL. Or to take the whole

Persona filii, qui videtur murmurare, differently; the character of the son who
sumitur pro omnibus quicumque seems to complain is put for all those
scandalizantur in subditis; sicut who are offended at the sudden
David introducit personam passam advances and salvation of the perfect,
scandalum in peccatorum pace. as David introduces one who took
offense at the peace of sinners.
Titus: Maior igitur filius sicut TITUS BOST. The elder son then as a
agricola insistebat agriculturae, non husbandmen was engaged in
terrestrem, sed animae agrum husbandry, digging not the land, but the
fodiens, et salutis arbores inserens, field of the soul, and planting trees of
scilicet virtutes. salvation, that is to say, the virtues.
Chrysostomus: Quaeritur autem si CHRYS. But it is asked, whether one

afficitur passione livoris dolens in who grieves at the prosperity of others
prosperis aliorum. Dicendum est is affected by the passion of envy. We
autem, quod nullus sanctorum dolet must answer, that no Saint grieves at
in talibus; immo bona aliorum sua such things; but rather looks upon the
existimat. Non autem oportet omnia good things of others as his own. Now
quaecumque parabola continet, ad we must not take every thing contained
litteram pertractare; sed sensum in the parable literally, but bringing out
elicientes cuius causa componitur, the weaning which the author had in
nihil aliud perscrutari. Haec ergo view, search for nothing farther. This
parabola ad hoc est composita ut parable then was written to the end that
peccatores non diffidant reverti, sinners should not despair of returning,
scientes quod magna knowing that they shall obtain great
consequentur: unde introducit alios things. Therefore he introduces others
turbatos in eorum bonis, ut indicet so troubled at these good things as to
eos livore tabescentes, sed tanto be consumed with envy, but those who
decore honoratos redeuntes, ut return, treated with such great honor as
etiam invidiosi possint aliis fieri. to become themselves an object of
envy to others.
Theophylactus: Vel Pharisaeorum THEOPHYL. Or by this parable our

intentionem corrigit dominus per Lord reproves the will of the Pharisees,
praesentem parabolam, quos ex whom according to the argument he
hypothesi nominat iustos; quasi terms just, as if to say, Let it be that you
dicat: esto vere vos iustos esse, are truly just, having transgressed none
nec transgressos aliquod of the commandments, must we then
mandatorum: numquid igitur propter for this reason refuse to admit those
hoc non oportet admittere a flagitiis who turn away from their iniquities?
redeuntes?
Hieronimus: Vel aliter. Omnis JEROME; Or, in another way, all justice
iustitia in comparatione Dei est in comparison of the justice of God is
iniustitia; unde Paulus: quis me injustice. Therefore Paul says, Who
liberabit de corpore mortis huius? shall deliver me from the body of this
Unde apostoli indignati sunt pro death? and hence were the Apostles
petitione matris filiorum Zebedaei. moved with anger at the request of the
sons of Zebedee.
Cyrillus: Quod et nos ipsi CYRIL; We also ourselves sometimes;

quandoque patimur; vivunt enim for some live a most excellent and
quidam praestantissimam et perfect life, another ofttime even in his
optimam vitam; alius autem in ipso old age is converted to God, or perhaps
senio multoties ad Deum when just about to close his last day,
convertitur, vel forsitan extremum through God’s mercy washes away his
diem claudere debens, ac diluit guilt. But this mercy some men reject
reatus, domino miserante. Hoc from restless timidity of mind, not
quidem aliquando respuunt ex counting upon the will of our Savior,
importuna pusillanimitate, non who rejoices in the salvation of those
attendentes mentem salvatoris, qui who are perishing.
de salute pereuntium gaudet.
Theophylactus: Dicit ergo filius THEOPHYL. The son then says to the
patri: gratis duxi in doloribus vitam, father, For nothing I left a life of sorrow,
a peccatoribus molestatus; et ever harassed by sinners who were my
numquam causa mei decrevisti enemies, and never have you for my
mactandum esse hoedum, idest sake ordered a kid to be slain, (that is,
persequentem me peccatorem, ut a sinner who persecuted me,) that I
paululum recrearer; qualis hoedus might enjoy myself for a little. Such a
fuit Achab Eliae qui dicebat: kid was Ahab to Elijah, who said, Lord,
domine, prophetas tuos occiderunt. they have killed your prophets.
Ambrosius: Vel aliter. Notatur hic AMBROSE; Or else, This brother is

frater usque adeo ut de villa venire described so as to be said to come
dicatur, hoc est terrenis operibus from the farm, that is, engaged in
occupatus, ignorans quae sunt worldly occupations, so ignorant of the
spiritus Dei, ut denique numquam things of the Spirit of God, as at last to
pro se vel hoedum quaeratur complain that a kid had never been
occisum: non enim pro invidia, sed slain for him. For not for envy, but for
pro venia mundi agnus est the pardon of the world, was the Lamb
immolatus. Invidus hoedum quaerit, sacrificed. The envious seeks a kid, the
innocens agnum pro se desiderat innocent a lamb, to be sacrificed for it.
immolari. Ideo et senior dicitur, eo Therefore also is he called the elder,
quod cito quis per invidiam because a man soon grows old through
consenescat; ideo et foris stat, eo envy. Therefore too he stands without,
quod malevolentia eum excludat; because his malice excludes him;
ideo chorum et symphoniam audire therefore could he not hear the dancing
non potest, hoc est nonnulla and music, that is, not the wanton
theatralis incentiva lasciviae, sed fascinations of the stage, but the
plebis concordiam concinentis quae harmonious song of a people,
de peccatore salvato dulcem resounding with the sweet
laetitiae suavitatem resultat; qui pleasantness of joy for a sinner saved.
enim sibi iusti videntur, indignantur For they who seem to themselves
quando alicui peccatum fatenti righteous are angry when pardon is
venia laxatur. Quis tu es qui domino granted to one confessing his sins.
contradicas, ne videlicet culpam Who are you that speak against your
relaxaret, cum tu cui volueris Lord, that he should not, for example,
ignoscas? Sed remittendis post forgive a fault, when you pardon whom
poenitentiam debemus favere you will? But we ought to favor forgiving
peccatis; ne dum veniae alterius sin after repentance, lest while grudging
invidemus, ipsi eam non mereamur pardon to another, we ourselves obtain
a domino. Non invideamus de it not from our Lord. Let us not envy
longinqua regione remeantibus, those who return from a distant country,
quia et nos fuimus in regione seeing that we ourselves also were afar
longinqua off.
Caput 16 CHAPTER XVI
Lectio 1
1 ἔλεγεν δὲ καὶ πρὸς 1. And he said to his

τοὺς μαθητάς, disciples, There was a certain
rich man, which had a
ἄνθρωπός τις ἦν steward; and the same was
πλούσιος ὃς εἶχεν accused to him that he had
οἰκονόμον, καὶ οὗτος wasted his goods. 2. And he
διεβλήθη αὐτῷ ὡς called him, and said to him,
How is it that I hear this of
διασκορπίζων τὰ
you? give an account of your
ὑπάρχοντα αὐτοῦ. 2 stewardship; for you may be
καὶ φωνήσας αὐτὸν no longer steward. 3. Then
εἶπεν αὐτῷ, τί τοῦτο the steward said within
ἀκούω περὶ σοῦ; himself, What shall I do? for
my lord takes away from me
ἀπόδος τὸν λόγον τῆς the stewardship: I cannot dig;
οἰκονομίας σου, οὐ to beg I am ashamed. 4. I am
γὰρ δύνῃ ἔτι resolved what to do, that,
οἰκονομεῖν. 3 εἶπεν δὲ when I am put out of the
stewardship, they may
ἐν ἑαυτῷ ὁ
receive me into their houses.
οἰκονόμος, τί ποιήσω, 5. So he called every one of
ὅτι ὁ κύριός μου his lord’s debtors to him, and
ἀφαιρεῖται τὴν said to the first, How much
οἰκονομίαν ἀπ' ἐμοῦ; owe you to my lord? 6. And
he said, An hundred
σκάπτειν οὐκ ἰσχύω, measures of oil. And he said
ἐπαιτεῖν αἰσχύνομαι. to him, Take your bill, and sit
4 ἔγνων τί ποιήσω, down quickly, and write fifty. 7.
ἵνα ὅταν μετασταθῶ Then said he to another, And
how much owe you? And he
ἐκ τῆς οἰκονομίας
said, A hundred measures of
δέξωνταί με εἰς τοὺς wheat. And he said to him,
οἴκους αὐτῶν. 5 καὶ Take your bill, and write
προσκαλεσάμενος fourscore.
ἕνα ἕκαστον τῶν
χρεοφειλετῶν τοῦ
κυρίου ἑαυτοῦ ἔλεγεν
τῷ πρώτῳ, πόσον
ὀφείλεις τῷ κυρίῳ
μου; 6 ὁ δὲ εἶπεν,
ἑκατὸν βάτους
ἐλαίου. ὁ δὲ εἶπεν
αὐτῷ, δέξαι σου τὰ
γράμματα καὶ
καθίσας ταχέως
γράψον πεντήκοντα.
7 ἔπειτα ἑτέρῳ εἶπεν,
σὺ δὲ πόσον ὀφείλεις;
ὁ δὲ εἶπεν, ἑκατὸν
κόρους σίτου. λέγει
αὐτῷ, δέξαι σου τὰ
γράμματα καὶ
γράψον ὀγδοήκοντα.
Beda: Postquam murmurantes de BEDE; Having rebuked in three parables
poenitentium receptione tribus those who murmured because He
parabolis salvator redarguit, received penitents, our Savior shortly
quartam mox quintamque de after subjoins a fourth and a fifth on
eleemosyna danda et parsimonia almsgiving and frugality, because it is
sequenda subiungit; quia et ordo also the fittest order in preaching that
praedicandi aptissimus est ut post almsgiving should be added after
poenitentiam eleemosyna repentance. Hence it follows, And he said
subiungatur; unde dicitur dicebat to his disciples, There was a certain rich
autem ad discipulos suos: homo man.
quidam erat dives, qui habebat
villicum.
Chrysostomus: Opinio quaedam PSEUDO-CHRYS. There is a certain

erronea aggravata mortalibus erroneous opinion inherent in mankind,
auget crimina, minuit bona: ea which increases evil and lessens good. It
vero est opinari quod ea is the feeling that all the good things we
quaecumque possidemus in usu possess in the course of our life we
vitae, possideamus ut domini; et possess as lords over them, and
ideo etiam opportune ea accordingly we seize them as our
apprehendimus tamquam bona especial goods. But it is quite the
praecipua. Sed contrarium est: contrary. For we are placed in this life not
non enim nos ut domini in vita as lords in our own house, but as guests
praesenti collocati sumus in and strangers, led whither we would not,
propria domo, sed tamquam and at a time we think not of. He who is
hospites et advenae quo nolimus now rich, suddenly becomes a beggar.
ducimur, et quo tempore non Therefore whoever you are, know
putamus: qui nunc locuples est, in yourself to be a dispenser of the things of
brevi fit mendicus. Ergo others, and that the privileges granted
quicumque sis, noveris te esse you are for a brief and passing use. Cast
dispensatorem alienorum, et quod away then from your soul the pride of
transitorii usus et brevis tibi iura power, and put on the humility and
concessa sunt. Abiecto ergo ab modesty of a steward.
anima dominii fastu, sumas
humilitatem et modestiam villici.
Beda: Villicus quippe villae BEDE; The bailiff is the manager of the
gubernator est, unde et a villa farm, therefore he takes his name from
nomen accepit; oeconomus the farm. But the steward, or director of
autem tam pecuniae quam the household, is the overseer of money
frugum et omnium quae habet as well as fruits, and of every thing his
dominus, dispensator est. master possesses.
Theophylactus: Deinde quod THEOPHYL. Next, that when we

cum non exercemus exercise not the management of our
dispensationem opum ad libitum wealth according to our Lord’s pleasure,
domini, sed ad proprias illecebras but abuse our trust to our own pleasures,
commissis abutimur, criminosi we are guilty stewards. Hence it follows,
villici sumus; unde sequitur et hic And he was accused to him.
diffamatus est apud illum, quasi
dissipasset bona illius.
Ambrosius: Ex hoc ergo AMBROSE; From this we learn then, that

discimus non ipsos esse dominos, we are not ourselves the masters, but
sed potius villicos alienarum rather the stewards of the property of
facultatum. others.
Chrysostomus: Interea evulsus a PSEUDO-CHRYS. Meanwhile he is

villicatione eripitur; sequitur enim taken and thrust out of his stewardship;
et vocavit illum, et ait ei: quid hoc for it follows, And he called him, and said
audio de te? Redde rationem to him, What is this that I hear of you?
villicationis tuae: iam enim non give an account of your stewardship, for
poteris villicare. Quotidie talia you can be no longer steward. Day after
nobis per effectus exclamat day by the events which take place our
dominus, ostendens nobis Lord cries aloud to us the same thing,
fruentem in meridie sospitate, showing us a man at midday rejoicing in
priusquam vesperascat, health, before the evening cold and
exanimem, et alium inter prandia lifeless; another expiring in the midst of a
expirantem; et diversimode ab meal. And in various ways we go out
hac villicatione discedimus. Sed from our stewardship; but the faithful
fidelis dispensator, qui de propria steward, who has confidence concerning
dispensatione confidit, desiderat his management, desires with Paul to
cum Paulo dissolvi et esse cum depart and be with Christ. But he whose
Christo; is autem cuius sunt vota wishes are on earth is troubled at his
terrena, anxiatur in exitu: unde de departing. Hence it is added of this
hoc villico subditur ait autem steward, Then the steward said within
villicus intra se: quid faciam, quia himself, What shall I do, for my Lord
dominus meus aufert a me takes away from me the stewardship? I
villicationem? Fodere non valeo, cannot dig, to beg I all ashamed.
mendicare erubesco. Impotentem Weakness in action is the fault of a
esse in opere crimen est vitae slothful life. For no one would shrink who
inertis; non enim timeret, si had been accustomed to apply himself to
consuevisset affectare labores. labor. But if we take the parable
Quod si secundum allegoriam allegorically, after our departure hence
accipiamus parabolam, post there is no more time for working; the
transmigrationem hinc factam non present life contains the practice of what
est tempus operandi. Vita is commanded, the future, consolation. If
praesens habet exercitium you have done nothing here, in vain then
mandatorum, futura vero are you careful for the future, nor will you
solatium. Si nihil operatus es hic, gain any thing by begging. The foolish
frustra in futurum curas; sed nec virgins are an instance of this, who
mendicando proficies. Huius unwisely begged of the wise, but
indicium sunt virgines fatuae: returned empty. For every one puts on
quae imprudenter a prudentibus his daily life as his inner garment; it is not
mendicaverunt, sed reversae sunt possible for him to put it off or exchange
vacuae; quilibet enim suam it with another. But the wicked steward
conversationem ut tunicam induit; aptly contrived the remission of debts, to
non est autem eam exuere, nec provide for himself an escape from his
ambire cum alio. Sed debitorum misfortunes among his fellow-servants;
remissionem ingeniatus est for it follows, I am resolved what to do,
nequitiae villicus, statuens sibi that when I am put out of the
malorum remedium in conservis; stewardship, they may receive me into
sequitur enim scio quid faciam, ut their houses. For as often as a man
cum amotus fuero a villicatione, perceiving his end approaching, lightens
recipiant me in domos suas. by a kind deed the load of his sins,
Quoties enim quis exitum suum (either by forgiving a debtor his debts, or
percipiens, levat beneficio by giving abundance to the poor,)
sarcinam peccatorum, vel dispensing those things which are his
relaxando debita debitori, vel Lord’s, he conciliates to himself many
tribuens inopibus copiam, ea friends, who will afford him before the
quae sunt domini largiens: multos judge a real testimony, not by words, but
amicos conciliat praebituros sibi by the demonstration of good works, nay
coram iudice testimonium veritatis moreover will provide for him by their
non vocibus, sed bonorum testimony a resting-place of consolation.
operum ostensione; quin etiam But nothing is our own, all things are in
paraturos per testimonium the power of God. Hence it follows, So he
refrigerii mansionem. Nihil autem called every one of his Lord’s debtors to
est nostrum, sed omnia sunt him, and said to the first, How much owe
ditionis Dei; unde sequitur you to my Lord? And he said, A hundred
convocatis itaque debitoribus casks of oil.
domini sui, dicebat primo:
quantum debes domino meo? At
ille dixit: centum cados olei.
Beda: Cados Graece est BEDE, A cadus in Greek is a vessel

amphora continens urnas tres. containing three urns. It follows, And he
Sequitur dixitque illi: accipe said to him, Take your bill, and sit down
cautionem tuam, et sede cito, et quickly, and write fifty, forgiving him the
scribe quinquaginta; dimidiam ei half. It follows, Then said he to another,
partem dimittens. Sequitur deinde And how much owe you? And he said, A
alii dixit: tu vero quantum debes? hundred measures of wheat. A corus is
Qui ait: centum coros tritici. Corus made up of thirty bushels. And he said to
modiis triginta completur. Sequitur him, Take your bill, and write fourscore,
ait illi: accipe litteras tuas, et forgiving him a fifth part. It may be then
scribe octoginta; quintam partem simply taken as follows: whosoever
ei dimittens. Simpliciter ergo sic relieves the want of a poor man, either by
potest accipi. Quisquis supplying half or a fifth part, will be
indigentiam pauperis vel ex blessed with the reward of his mercy.
dimidia, vel ex quinta alleviat
parte, misericordiae suae
mercede donandus est.
Augustinus de quaest. Evang: AUG. Or because out of the hundred
Vel quod de centum cadis olei measures of oil, he caused fifty to be
quinquaginta fecit scribi a written down by the debtors, and of the
debitore, et de centum coris tritici hundred measures of w heat, fourscore,
octoginta, ad hoc valere arbitror, the meaning thereof is this, that those
ut ea quae in sacerdotes atque things which every Jew performs toward
Levitas Iudaeus quisque operatur, the Priests and Levites should be the
in Ecclesia Christi abundet, ut more attendant in the Church of Christ,
cum illis decimas darent, isti that whereas they give a tenth, Christians
dimidias dent, sicut de bonis suis should give a half, as Zaccheus gave of
fecit Zachaeus; aut certe duas his goods, or at least by giving two
decimas dando, idest unam tenths, that is, a fifth, exceed the
quintam, superent impendia payments of the Jews.
Iudaeorum.
Lectio 2
8 καὶ ἐπῄνεσεν ὁ 8. And the lord commended

κύριος τὸν οἰκονόμον the unjust steward, because
he had done wisely: for the
τῆς ἀδικίας ὅτι children of this world are in
φρονίμως ἐποίησεν: their generation wiser than
ὅτι οἱ υἱοὶ τοῦ αἰῶνος the children of light. 9. And I
τούτου φρονιμώτεροι say to you, Make to
yourselves friends of the
ὑπὲρ τοὺς υἱοὺς τοῦ
mammon of unrighteousness;
φωτὸς εἰς τὴν γενεὰν that, when you fail, they may
τὴν ἑαυτῶν εἰσιν. 9 receive you into everlasting
καὶ ἐγὼ ὑμῖν λέγω, habitations. 10. He that is
ἑαυτοῖς ποιήσατε faithful in that which is least is
faithful also in much: and he
φίλους ἐκ τοῦ that is unjust in the least is
μαμωνᾶ τῆς ἀδικίας, unjust also in much. 11. If
ἵνα ὅταν ἐκλίπῃ therefore you have not been
δέξωνται ὑμᾶς εἰς faithful in the unrighteous
mammon, who will commit to
τὰς αἰωνίους σκηνάς.
your trust the true riches? 12.
10 ὁ πιστὸς ἐν And if you have not been
ἐλαχίστῳ καὶ ἐν faithful in that which is
πολλῷ πιστός ἐστιν, another man’s, who shall give
καὶ ὁ ἐν ἐλαχίστῳ you that which is your own?
13. No servant can serve two
ἄδικος καὶ ἐν πολλῷ masters: for either he will hate
ἄδικός ἐστιν. 11 εἰ the one, and love the other; or
οὖν ἐν τῷ ἀδίκῳ else he will hold to the one,
μαμωνᾷ πιστοὶ οὐκ and despise the other. You
ἐγένεσθε, τὸ cannot serve God and
ἀληθινὸν τίς ὑμῖν mammon.
πιστεύσει; 12 καὶ εἰ ἐν
τῷ ἀλλοτρίῳ πιστοὶ
οὐκ ἐγένεσθε, τὸ
ὑμέτερον τίς ὑμῖν
δώσει; 13 οὐδεὶς
οἰκέτης δύναται δυσὶ
κυρίοις δουλεύειν: ἢ
γὰρ τὸν ἕνα μισήσει
καὶ τὸν ἕτερον
ἀγαπήσει, ἢ ἑνὸς
ἀνθέξεται καὶ τοῦ
ἑτέρου
καταφρονήσει. οὐ
δύνασθε θεῷ
δουλεύειν καὶ
μαμωνᾷ.
Augustinus de quaest. Evang: AUG. The steward whom his Lord cast
Villicum quem dominus eiciebat a out of his stewardship is nevertheless
villicatu, laudavit dominus, eo commended because he provided
quod in futurum sibi prospexerit; himself against the future. As it follows,
unde dicitur et laudavit dominus And the Lord commended the unjust
villicum iniquitatis, quia prudenter steward, because he had done wisely;
egisset. Non tamen omnia we ought not however to take the whole
debemus ad imitandum sumere; for our imitation. For we should never act
non enim domino nostro facienda deceitfully against our Lord in order that
est in aliquo fraus, ut de ipsa from the fraud itself we may give alms.
fraude eleemosynas faciamus.
Origenes: Verum, quia gentiles ORIGEN; But because the Gentiles say
dicunt prudentiam esse virtutem, that wisdom is a virtue, and define it to be
et definiunt eam peritiam the experience of w hat is good, evil, and
bonorum, malorum et neutrorum; indifferent, or the knowledge of what is
vel cognitionem agendorum et and what is not to be done, we must
non agendorum: considerandum consider whether this word signifies
est utrum haec dictio plura aut many things, or one. For it is said that
unum significet. Dicitur enim quod God by wisdom prepared the heavens.
Deus paravit caelos prudentia: Now it is plain that wisdom is good,
constat bonam esse prudentiam, because the Lord by wisdom prepared
qua dominus caelos paravit. the heavens. It is said also in Genesis,
Dicitur etiam in Genesis according to the LXX, that the serpent
secundum Lxx, quod serpens was the wisest animal, wherein he does
prudentissimus erat: ubi not make wisdom a virtue, but evil-
prudentiam non virtutem dicit, sed minded cunning. And it is in this sense
astutiam ad mala inclinationem that the Lord commended the steward
habentem; et secundum hoc that he had done wisely, that is, cunningly
dicitur quod dominus laudavit and evilly. And perhaps the word
villicum, quia prudenter egisset; commended was spoken not in the sense
hoc est callide et perperam. Et of real commendation, but in a lower
forsitan quod dixit laudavit, non sense; as when we speak of a man being
secundum veram commended in slight and indifferent
commendationem, sed abusive matters, and in a certain measure
dictum est; ut cum dicimus clashings and sharpness of wit are
aliquem commendari in admired, by which the power of the mind
mediocribus et indifferentibus is drawn out.
rebus, et quodammodo mirandos
esse concursus et acumen,
quibus vigor mentis elicitur.
Augustinus: E contrario dicuntur AUG. On the other hand this parable is

istae similitudines, ut intelligamus, spoken that we should understand that if
si laudari potuit ille a domino qui the steward who acted deceitfully, could
fraudem faciebat, quanto amplius be praised by his lord, how much more
placeant Deo qui secundum eius they please God who do their works
praeceptum opera illa faciunt. according to His commandment.
Origenes: Filii quoque huius ORIGEN; The children of this world also
saeculi non sapientiores, sed are not called wiser but more prudent
prudentiores dicuntur lucis filiis; et than the children of light, and this not
hoc non absolute et simpliciter, absolutely and simply, but in their
sed in genere suo; sequitur enim generation. For it follows, For the children
quia filii huius saeculi of this world are in their generation wiser
prudentiores filiis lucis in than the children of light, &c.
generatione sua sunt.
Beda: Filii lucis et filii huius BEDE; The children of light and the
saeculi vocantur, quomodo filii children of this world are spoken of in the
regni et filii perditionis; cuius enim same manner as the children of the
unusquisque agit opera, eius kingdom, and the children of hell. For
cognominatur et filius. whatever works a man does, he is also
termed their sun.
Theophylactus: Filios ergo huius THEOPHYL. By the children of this world

saeculi vocant cogitantes quae then He means those who mind the good
sibi commoda sunt in terra; filios things which are on the earth; by the
vero lucis spirituales opes children of light, those who beholding the
tractantes intuitu divini amoris. divine love, employ themselves with
Invenimur autem in humanis spiritual treasures. But it is found indeed
quidem administrationibus in the management of human affairs, that
prudenter omnia disponentes et we prudently order our own things, and
summopere satagentes, ut si busily set ourselves to work, in order that
desierimus ab administratione, when we depart we may have a refuge
habeamus vitae refugium; cum for our life; but when we ought to direct
vero dispensare debemus divina, the things of God, we take no forethought
non praemeditamur quae nobis for what shall be our lot hereafter.
postmodum sunt profutura.
Gregorius Moralium: Ut ergo in GREG. In order then that after death they
sua manu homines post mortem may find something in their own hand, let
quidquam inveniant, ante mortem men before death place their riches in the
divitias suas in pauperum hands of the poor. Hence it follows, And I
manibus ponant; unde sequitur et say to you, d/lake to yourselves friends of
ego vobis dico: facite vobis the man of unrighteousness, &c.
amicos de mammona iniquitatis.
Augustinus de Verb. Dom: Quod AUG. That which the Hebrews call
Hebraei vocant mammona, Latine mammon, in Latin is “riches.” As if He
divitiae vocantur; ac si diceret: said, “Make to yourselves friends of the
facite vobis amicos de divitiis riches of unrighteousness.” Now some
iniquitatis. Hoc autem quidam misunderstanding this, seize upon the
male intelligendo rapiunt aliena, et things of others, and so give something
inde aliquid pauperibus largiuntur; to the poor, and think that they are doing
et putant se facere quod what is commanded. That interpretation
praeceptum est. Intellectus iste must be corrected into, Give alms of your
corrigendus est. De iustis righteous labors. For you will not corrupt
laboribus eleemosynas facite: non Christ your Judge. If from the plunder of
enim corrupturi estis iudicem a poor man, you were to give any thing to
Christum. Si de praeda inopis the judge that he might decide for you,
dares aliquid iudici ut pro te and that judge should decide for you,
iudicaret, si iudex ille pro te such is the force of justice, that you
iudicabit, tanta vis est iustitiae ut would be ill pleased in yourself. Do not
etiam tibi displiceat. Noli tibi then make to yourself such a God. God is
pingere talem Deum; fons iustitiae the fountain of Justice, give not your alms
est. Noli ergo eleemosynas facere then from interest and usury. I speak to
de fenore et usuris: fidelibus dico, the faithful, to whom we dispense the
quibus corpus Christi erogamus: body of Christ. But if you have such
sed si pecunias tales habetis, de money, it is of evil that you have it. Be no
malo est quod habetis. Iam nolite longer doers of evil. Zaccheus said, Half
malum facere. Zachaeus dixit: my goods I give to the poor. See how he
dimidium rerum mearum do runs who runs to make friends of the
pauperibus. Ecce quomodo currit mammon of unrighteousness; and not to
qui currit facere amicos de be held guilty from any quarter, he says,
mammona iniquitatis: et ne reus If have taken any thing from any one, I
aliunde teneretur: si cui aliquid restore fourfold. According to another
tuli, quadruplum reddam. Est et interpretation, the mammon of
alius intellectus. Mammona unrighteousness are all the riches of the
iniquitatis divitiae saeculi sunt world, whenever they come. For if you
omnes, undecumque sint. Si enim seek the true riches, there are some in
veras divitias quaeris, aliae sunt, which Job when naked abounded, when
quibus Iob nudus abundabat, he had his hears full towards God. The
quando in Deum cor plenum others are called riches from
habebat. Istae autem ab iniquitate unrighteousness; because they are not
appellantur divitiae, quia verae true riches, for they are full of poverty,
non sunt: paupertate enim plenae and ever liable to chances. For if they
sunt, et semper obnoxiae casibus: were true riches, they would give you
si enim verae divitiae essent, security.
securitatem tibi darent.
Augustinus de quaest. Evang: AUG. Or the riches of unrighteousness

Vel divitiae iniquitatis dicuntur, are so called, because they are not
quia non sunt istae divitiae nisi riches except to the unrighteous, and
iniquis, et qui in eis constituunt such as rest in their hopes and the
spem, atque copiam suae fullness of their happiness. But when
beatitudinis. A iustis vero cum hic these things are possessed by the
possidentur, est quidem ista righteous, they have indeed so much
pecunia, sed non sunt illis divitiae money, but no riches are theirs but
nisi caelestes et spirituales. heavenly and spiritual.
Ambrosius: Vel iniquum AMBROSE. Or he spoke of the

mammona dixit, quia variis unrighteous Mammon, because by the
divitiarum illecebris nostras various enticements of riches
avaritias tentat affectus, ut covetousness corrupts our hearts, that
velimus servire divitiis. we may be willing to obey riches.
Basilius: Vel si successeris BASIL; Or if you have succeeded to a

patrimonio, ab iniustis congregata patrimony, you receive what has been
cepisti: in pluribus enim amassed by the unrighteous; for in a
praedecessoribus necesse est number of predecessors some one must
aliquem reperiri qui iniuste needs be found who has unjustly
usurpaverit aliena. Ponatur autem usurped the property of others. But
ut nec pater exegerit; sed aurum suppose that your father has not been
unde habes? Si quidem dicis: a guilty of exaction, whence have you your
me, ignarus Dei es, non habens money? If indeed you answer, “From
notitiam creatoris; si vero a Deo, myself;” you are ignorant of God, not
dic nobis rationem propter quam having the knowledge of your Creator;
eas accepisti: an non Dei est terra but if, “From God,” tell me the reason for
et plenitudo eius? Ergo si which you receive it. Is not the earth and
communis domini nostra sunt, the fullness thereof the Lord’s? If then
erunt et conservorum nostrorum. whatever is ours belongs to our common
Lord, so will it also belong to our fellow-
servant.
Theophylactus: Illae ergo THEOPHYL. Those then are called the
dicuntur opes nequitiae riches of unrighteousness which the Lord
quascumque dominus dedit ad has given for the necessities of our
impendia necessitatis fratrum ac brethren and fellow-servants, but we
conservorum nostrorum; nos vero spend upon ourselves. It became us
tenemus nobis. Decebat igitur a then, from the beginning, to give all
principio omnia pauperibus tradi; things to the poor, but because we have
verum, quia iniquitatis fuimus become the stewards of
villici, nequiter retinentes quod unrighteousness, wickedly retaining what
deputatum est ad aliorum opus, was appointed for the aid of others, we
non est omnino manendum in hac must not surely remain in this cruelty, but
crudelitate, sed impartiendum est distribute to the poor, that we may be
pauperibus, ut recipiamur ab eis received by them into everlasting
in caelestibus tabernaculis; habitations. For it follows, That, when you
sequitur enim ut cum defeceritis, fail, they may receive you into everlasting
recipiant vos in aeterna habitations.
tabernacula.
Gregorius Moralium: Si autem GREG. But if through their friendship we

eorum amicitiis aeterna obtain everlasting habitations, we ought
tabernacula acquirimus, dantes to calculate that when we give we rather
pensare debemus quia patronis offer presents to patrons, than bestow
potius munera offerimus quam benefits upon he needy.
egenis dona largimur.
Augustinus de Verb. Dom: Qui AUG. For who are they that shall have
sunt enim qui habebunt everlasting habitations but the saints of
tabernacula aeterna nisi sancti God? and who are they that are to be
Dei? Et qui sunt qui ab ipsis received by them into everlasting
accipiendi sunt in tabernacula habitations but they who administer to
aeterna, nisi qui eorum their want, and whatsoever they have
indigentiae serviunt, et quod eis need of, gladly supply. They are those
opus est hilariter subministrant? little ones of Christ, who have forsaken
Isti sunt minimi Christi qui omnia all that belonged to them and followed
sua dimiserunt, et secuti sunt Him; and whatsoever they had have
eum: et quicquid habuerunt, given to the poor, that they might serve
pauperibus distribuerunt, ut Deo God without earthly shackles, and freeing
sine saeculari compede expediti their shoulders from the burdens of the
servirent, et ab oneribus mundi world, might raise them aloft as with
liberatos, velut pennatos sursum wings.
humeros tollerent.
Augustinus de quaest. Evang: AUG. We must not then understand

Non ergo eos a quibus recipi those by whom we wish to be received
volumus in tabernacula aeterna, into everlasting habitations to be as it
tamquam debitores Dei fas est were debtors of God; seeing that the just
intelligi; cum iusti et sancti and holy are signified in this place, who
significentur hoc loco, qui eos cause those to enter in, who
introducant qui necessitatibus administered to their necessity of their
suis terrena bona own worldly goods.
communicaverunt.
Ambrosius: Vel aliter. Facite AMBROSE; Or else, make to yourselves

vobis amicos de iniquo friends of the mammon of
mammona, ut largiendo unrighteousness, that by giving to the
pauperibus, Angelorum poor we may purchase the favor of
ceterorumque sanctorum gratiam angels and all the saints.
comparemus.
Chrysostomus: Attende etiam, CHRYS. Mark also that He said not, “that
quod non dixit: ut suscipiant vos they may receive you into their own
in suis mansionibus: non enim ipsi habitations.” For it is not they who
sunt qui suscipiunt; unde cum receive you. Therefore when He said,
dixisset facite vobis amicos, Make to yourselves friends, he added, of
addidit de mammona iniquitatis: the mammon of unrighteousness, to
ostendens quod non simpliciter show, that their friendship will not alone
eorum amicitia nobis protect us unless good works accompany
patrocinabitur, nisi bona opera us, unless we righteously cast away all
nos comitentur, nisi evacuemus riches unrighteously amassed. The most
iuste divitias congestas iniuste. skillful then of all arts is that of
Ars igitur artium peritissima est almsgiving. For it builds not for us houses
eleemosyna: non enim nobis of mud, but lays up in store an
domos fabricat luteas; sed vitam everlasting life. Now in each of the arts
perennem impendit. Singularum one needs the support of another; but
artium alia alterius adminiculo when we ought to show mercy, we need
indiget; cum autem misereri nothing else but the will alone.
oportet, nullius alterius, sed solius
voluntatis est opus.
Cyrillus: Sic igitur docebat CYRIL; Thus then Christ taught those
Christus, affluentes divitiis who abound in riches, earnestly to love
summopere diligere amicitiam the friendship of the poor, and to have
pauperum et thesaurizare in treasure in heaven. But He knew the
caelis. Noverat autem humanae sloth of the human mind, how that they
mentis desidiam, quomodo who court riches bestow no work of
ambientes divitias nullum charity upon the needy. That to such men
caritativum opus impendunt there results no profit of spiritual gifts, He
egentibus. Quod igitur talibus shows by obvious examples, adding, He
nullus spiritualium donorum that is faithful in that which is least is
fructus proveniat, manifestis faithful also in much; and he that is unjust
exemplis ostendit, subdens qui in the least is unjust also in much. Now
fidelis est in minimo, et in maiori our Lord opens to us the eye of the heart,
fidelis est; et qui in modico iniquus explaining what He had said, adding, If
est, et in maiori iniquus est. Aperit therefore you have not been faithful in
autem nobis dominus oculum the unrighteousness mammon, who will
cordis, exponens quod dixerat, commit to your trust the true riches? That
cum subdit si ergo in iniquo which is least then is the mammon of
mammona fideles non fuistis, unrighteousness, that is, earthly riches,
quod verum est quis credet which seem nothing to those that are
vobis? Est igitur minimum heavenly wise. I think then that a man is
iniquitatis mammona, idest faithful in a little, when he imparts aid to
terrenae divitiae; quae superna those who are bowed down with sorrow.
sapientibus nihil esse videntur. If then we have been unfaithful in a little
Arbitror ergo aliquem esse in thing, how shall we obtain from hence the
modico fidelem, cum de his true riches, that is, the fruitful gift of
minimis, oppressis aerumna Divine grace, impressing the image of
subsidium impertitur. Itaque si in God on the human soul? But that our
modico fuerimus perfidi, quo Lord’s words incline to this meaning is
pacto ab eo obtinebimus verum, plain from the following; for He says, And
idest divinorum charismatum, if you have not been faithful in that which
uber donum, animae humanae is another man’s who shall give you that
imprimens divinam speciem? which is your own?
Quod autem ad hoc tendat
intentio verborum domini, per
sequentia patet; dicit enim et si in
alieno non fuistis fideles, quod
vestrum est quis dabit vobis?
Ambrosius: Alienae nobis divitiae AMBROSE; Riches are foreign to us,

sunt, quia praeter naturam sunt, because they are something beyond
neque nobiscum nascuntur, nature, they are not born with us, and
neque nobiscum transeunt: they do not pass away with us. But Christ
Christus autem noster est; quia is ours, because He is the life of man.
hominum vita est, denique in Lastly, He came to His own.
propria venit.
Theophylactus: Sic igitur THEOPHYL. Thus then hitherto He has

hucusque docuit nos quam taught us how faithfully we ought to
fideliter deceat dispensare dispose of our wealth. But because the
divitias; sed quia opum management of our wealth according to
dispensatio secundum Deum non God is no otherwise obtained than by the
aliter obtinetur quam per indifference of a mind unaffected towards
impassibilitatem animi ad divitias riches, He adds, No man can serve two
non affecti, subiungit nemo servus masters.
potest duobus dominis servire.
Ambrosius: Non quia duo, sed AMBROSE; Not because the Lord is two,
unus est dominus: nam etsi sint but one. For although there are who
qui mammonae serviant, tamen serve mammon, yet he knows no rights
non ille novit aliqua iura of lordship; but has himself placed upon
dominatus, sed ipsi sibi iugum himself a yoke of servitude. There is one
servitutis imponunt. Unus est Lord, because there is one God. Hence it
dominus, quia unus est Deus: is evident, that the power of the Father
unde patet patris et filii unum esse and the Son is one and He assigns a
dominatum: et huius rationem reason, thus saying, For either he will
assignat subdens aut enim unum hate the one, and love the other; or else
odio habebit, et alterum diliget; he will hold to the one, and despise the
aut uni adhaerebit, et alterum other.
contemnet.
Augustinus de quaest. Evang: AUG. But these things were not spoken
Haec autem non passim aut quasi indifferently or at random. For no one
temere dicta sunt; nemo enim when asked whether he loves the devil,
interrogatus utrum diligat answers that he loves him, but rather that
Diabolum, respondet se diligere, he hates him; but all generally proclaim
sed potius odisse; Deum autem that they love God. Therefore either he
se diligere omnes fere will hate the one, (that is, the devil,) and
proclamant. Ergo aut unum odiet, love the other, (that is, God;) or will hold
scilicet Diabolum, et alterum to the one, (that is, the devil, when he
diliget, scilicet Deum; aut alteri pursues as it were temporal wants,) and
adhaerebit, scilicet Diabolo, cum will despise the other, (that is, God,) as
quasi eius praemia temporalia when men frequently neglect His threats
sectatur, et alterum contemnet, for their desires, who because of His
scilicet Deum; sicut solent minas goodness flatter themselves that they will
eius postponere cupiditatibus suis have impunity.
qui de bonitate eius ad
impunitatem sibi blandiuntur.
Cyrillus: Conclusio autem est CYRIL; But the conclusion of the whole
totius sermonis quod sequitur: discourse is what follows, You cannot
non potestis Deo servire et serve God and man. Let us then transfer
mammonae. Totum igitur studium all our devotions to the one, forsaking
transferamus ad alterum, divitiis riches.
abrenuntiantes.
Beda: Audiat ergo hoc avarus BEDE; Let then the covetous hear this,
non posse simul divitiis that we can not at the same time serve
Christoque serviri; et tamen non Christ and riches; and yet He said not,
dixit: qui habet divitias, sed: qui “Who has riches,” but, who serves riches;
servit divitiis; qui enim divitiarum for he who is the servant of riches,
servus est, divitias custodit ut watches them as a servant; but he who
servus; qui autem servitutis has shaken off the yoke of servitude,
excussit iugum, distribuit eas ut dispenses them as a master; but he who
dominus. Sed qui servit serves mammon, verily serves him who
mammonae, illi utique servit qui is set over those earthly things as the
rebus istis terrenis merito suae reward of his iniquity, and is called the
perversitatis praepositus et prince of this world.
princeps huius saeculi nominatur.
Lectio 3
14 ἤκουον δὲ ταῦτα 14. And the Pharisees also,

πάντα οἱ φαρισαῖοι who were covetous, heard
all these things: and they
φιλάργυροι derided him. 15. And he said
ὑπάρχοντες, καὶ to them, you are they which
ἐξεμυκτήριζον αὐτόν. justify yourselves before
15 καὶ εἶπεν αὐτοῖς, men; but God knows your
hearts: for that which is
ὑμεῖς ἐστε οἱ
highly esteemed among men
δικαιοῦντες ἑαυτοὺς is abomination in the sight of
ἐνώπιον τῶν God. 16. The Law and the
ἀνθρώπων, ὁ δὲ θεὸς Prophets were until John:
γινώσκει τὰς καρδίας since that time the kingdom
of God is preached, and
ὑμῶν: ὅτι τὸ ἐν every man presses into it.
ἀνθρώποις ὑψηλὸν 17. And it is easier for
βδέλυγμα ἐνώπιον τοῦ heaven and earth to pass,
θεοῦ. 16 ὁ νόμος καὶ οἱ than one tittle of the law to
fail. 18. Whosoever puts
προφῆται μέχρι
away his wife, and marries
ἰωάννου: ἀπὸ τότε ἡ another, commits adultery:
βασιλεία τοῦ θεοῦ and whosoever marries her
εὐαγγελίζεται καὶ πᾶς that is put away from her
εἰς αὐτὴν βιάζεται. 17 husband commits adultery.
εὐκοπώτερον δέ ἐστιν
τὸν οὐρανὸν καὶ τὴν
γῆν παρελθεῖν ἢ τοῦ
νόμου μίαν κεραίαν
πεσεῖν. 18 πᾶς ὁ
ἀπολύων τὴν γυναῖκα
αὐτοῦ καὶ γαμῶν
ἑτέραν μοιχεύει, καὶ ὁ
ἀπολελυμένην ἀπὸ
ἀνδρὸς γαμῶν
μοιχεύει.
Beda: Monuerat Christus Scribas BEDE; Christ had told the Pharisees not
et Pharisaeos de sua iustitia non to boast of their own righteousness, but
praesumere, sed peccatores to receive penitent sinners, and to
poenitentes recipere et redeem their sins by almsgiving. But
eleemosynis sua peccata they derided the Preacher of mercy,
redimere; sed illi praeceptorem humility, and frugality; as it is said, And
misericordiae, humilitatis, et the Pharisees also, who were covetous,
parsimoniae deridebant: unde dicit heard these things; and derided him: it
audiebant autem omnia haec may be for two reasons, either because
Pharisaei, qui erant avari, et He commanded what was not
deridebant eum; duas ob causas: sufficiently profitable, or cast blame
quia vel minus utilia imperaret, vel upon their past superfluous actions.
a se iam facta superflue ingereret.
Theophylactus: At dominus THEOPHYL. But the Lord detecting in

detegens in eis occultam malitiam, them a hidden malice, proves that they
ostendit eos simulare iustitiam; make a presence of righteousness.
unde subditur et ait illis: vos estis Therefore it is added, And he said to
qui iustificatis vos coram them, you are they which justify
hominibus. yourselves before men.
Iustificant se coram hominibus qui BEDE; They justify themselves before

peccatores tamquam infirmos men who despise sinners as in a weak
desperatosque contemnunt, se and hopeless condition, but fancy
autem ipsos tamquam perfectos themselves to be perfect and not to
eleemosynarum remedio opus non need the remedy of almsgiving; but how
habere credunt; sed noxii tumoris justly the depth of deadly pride is to be
altitudo quam sit iuste damnanda condemned, He sees who will enlighten
videt ille qui illuminabit abscondita the hidden places of darkness. Hence it
tenebrarum; unde sequitur Deus follows, But God knows your hearts.
autem novit corda vestra.
Theophylactus: Et ideo THEOPHYL. And therefore you are an

abominabiles ei estis ob abomination to Him because of your
arrogantiam et ambitum humani arrogance, and love of seeking after the
favoris; unde subditur quia quod praise of men; as He adds, For that
hominibus altum est, abominatio which is highly esteemed among men is
est apud Deum. abomination in the sight of God.
Beda: Disputantem autem contra BEDE; Now the Pharisees derided our
avaritiam salvatorem Pharisaei Savior disputing against covetousness,
deridebant, quasi contraria legi as if He taught things contrary to the
prophetisque praeciperet, ubi multi Law and the Prophets, in which many
ditissimi Deo placuisse leguntur; very rich men are said to have pleased
sed et ipse Moyses populum quem God; but Moses also himself promised
regebat, si legem sequeretur, that the people whom he ruled, if they
omnibus terrenis bonis followed the Law, should abound in all
abundaturum praedixit: quibus earthly goods. These the Lord answers
dominus occurrens ostendit inter by showing that between the Law and
legem et Evangelium, sicut the Gospel, as in these promises so
promissionum, ita et praeceptorum also in the commands, there is not the
non minimam esse differentiam; slightest difference. Hence He adds,
unde subditur lex et prophetae The Law and the Prophets were until
usque ad Ioannem. John.
Ambrosius: Non quia lex defecit, AMBROSE; Not that the Law failed, but
sed quia incepit Evangelii that the preaching of the Gospel began,
praedicatio: videntur enim minora for that which is inferior seems to be
compleri, cum potiora succedunt. completed when a better succeeds.
Chrysostomus in Matthaeum: CHRYS. He hereby disposes them

Per hoc autem reddit eos celeres readily to believe on Him, because if as
ad sui fidem: quia si usque ad far as John’s time all things were
tempus Ioannis consummata sunt complete, I am He who am come. For
omnia, ego sum qui veni: non enim the Prophets had not ceased unless I
destitissent prophetae, nisi had come; but you will say, “how” were
venissem ego. Sed dices: qualiter the Prophets until John, since there
prophetae usque ad Ioannem, cum have been many more Prophets in the
multo plures prophetae in novo New than the Old Testament. But He
quam in veteri testamento fuerint? spoke of those prophets who foretold
Sed de illis prophetis dicit qui Christ’s coming.
praenuntiaverunt Christi adventum.
Eusebius: Noverant autem priores EUSEBIUS. Now the ancient prophets

prophetae praedicationem regni knew the preaching of the kingdom of
caelorum; sed nullus eorum heaven, but none of them had expressly
expresse annuntiaverat populo announced it to the Jewish people,
Iudaeorum: eo quod puerilem because the Jews having a childish
mentem Iudaei habentes, understanding were unequal to the
imbecilles erant circa preaching of what is infinite. But John
praedicationis immensitatem. first openly preached that the kingdom
Primus autem Ioannes manifeste of heaven was at hand, as well as also
praedicavit appropinquasse the remission of sins by the laver of
regnum caelorum, necnon et regeneration. Hence it follows, Since
peccatorum remissionem per that time the kingdom of heaven is
lavacrum regenerationis; unde preached, and every one presses into it.
sequitur ex eo regnum Dei
evangelizatur, et omnis in illud vim
facit.
Ambrosius in Lucam: Lex enim AMBROSE; For the Law delivered

multa secundum naturam tradidit, many things according to nature, as
ut naturalibus indulgentior being more indulgent to our natural
desideriis ad iustitiae studium nos desires, that it might call us to the
vocaret; Christus naturam incidit, pursuit of righteousness. Christ breaks
quia naturales quoque amputat through nature as cutting off even our
voluptates. Sed ideo vim facimus natural pleasures. But therefore we
naturae ut non ad terrena keep under nature, that it should not
demergat, sed ad superna se sink us down to earthly things, but raise
erigat. us to heavenly.
Eusebius: Magna enim pugna EUSEBIUS. A great struggle befalls

incumbit mortalibus in ascensu men in their ascent to heaven. For that
caelorum: quod enim homines men clothed with mortal flesh should be
carne mortali vestiti subiugent able to subdue pleasure and every
voluptatem et omnem illicitum unlawful appetite, desiring to imitate the
appetitum, imitari volentes vitam life of angels, must be compassed with
angelicam, quomodo non fit violence. But who that looking upon
violenter? Quis autem videns those who labor earnestly in the service
divino insudantes cultui, et pene of God, and almost put to death their
suam carnem mortificantes, non flesh, will not in reality confess that they
revera fatebitur illos vim inferre do violence to the kingdom of heaven.
regno caelorum? Sed et si quis
indagaverit mirandum propositum
venerandorum martyrum, fatebitur
eos vim irrogare in regnum
caelorum.
Augustinus de quaest. Evang: AUG. They also do violence to the

Vim etiam faciunt in regnum kingdom of heaven, in that they not only
caelorum, ut non solum temporalia despise all temporal things, but also the
ista contemnant, sed etiam linguas tongues of those who desire their doing
deridentium se talia contemnentes: so. This the Evangelist added, when he
hoc enim subiungit Evangelista, said that Jesus was derided when He
cum dixisset derisum fuisse Iesum spoke of despising earthly riches.
cum de contemnendis terrenis
divitiis loqueretur.
Beda: Ne autem putarent in eo BEDE; But lest they should suppose

quod dixit lex et prophetae usque that in His words, the Law and the
ad Ioannem, legis vel prophetarum Prophets were until John, He preached
ab eo destructionem praedicari; the destruction of the Law or the
hoc excludit subdens facilius Prophets, He obviates such a notion,
autem est caelum et terram adding, And it is easier for heaven and
praeterire, quam de lege unum earth to pass, than one tittle of the law
apicem cadere. Praeterit enim should fail. For it is written, the fashion
figura huius mundi; de lege autem of this world passes away. But of the
nec unius quidem litterae Law, not even the very extreme point of
summitas, idest nec minima one letter, that is, not even the least
quaeque a sacramentis things are destitute of spiritual
spiritualibus vacant: et tamen lex et sacraments. And yet the Law and the
prophetae usque ad Ioannem; quia Prophets were until John, because that
non potuit ultra venturum could always he prophesied as about to
prophetizari qui Ioannis praeconio come, which by the preaching of John it
iam venisse clarebat. Quod autem was clear had come. But that which He
de lege in perpetuum non violanda spoke beforehand concerning the
praedixerat, uno exempli gratia de perpetual inviolability of the Law, He
illa sumpto confirmat testimonio, confirms by one testimony taken
dicens omnis qui dimittit uxorem therefrom for the sake of example,
suam, et ducit alteram, moechatur; saying, Whosoever puts away his wife,
et qui dimissam a viro ducit, and marries another, commits adultery:
moechatur: ut ex hoc uno discerent and whosoever marries her that is put
etiam in ceteris eum non ad away from her husband, commits
solvenda, sed implenda decreta adultery; that from this one instance
legis venisse. they should learn that He came not to
destroy but to fulfill the commands of
the Law.
Theophylactus: Quod enim cum THEOPHYL. For that to the imperfect

imperfectis lex imperfecte the Law spoke imperfectly is plain from
loqueretur, ex hoc patet quod duris what he says to the hard hearts of the
praecordiis Iudaeorum ait: si vir Jews, “If a man hate his wife, let him put
odio habuerit coniugem, dimittet her away,” because since they were
eam; quia cum homicidae essent murderers and rejoiced in blood, they
et gauderent in sanguine, nec had no pity even upon those who were
astrictorum sibi miserebantur: adeo united to them, so that they slew their
ut filios et filias mactarent sons and daughters for devils. But now
Daemonibus. Nunc vero there is need of a more perfect doctrine.
perfectioris doctrinae opus est; ob Wherefore I say, that if a man puts away
hoc igitur dico, quod si quis his wife, having no excuse of
repudiat coniugem, non fornication, he commits adultery, and he
incumbente causa fornicationis, who marries another commits adultery.
moechatur, et qui aliam duxerit,
moechatur.
Ambrosius: Prius autem AMBROSE; But we must first speak, I

dicendum arbitror de lege coniugii, think, of the law of marriage, that we
ut postea de prohibendo divortio may afterwards discuss the forbidding of
disputemus. Quidam putant omne divorce. Some think that all marriage is
coniugium a Deo esse, quia sanctioned by God, because it is
scriptum est: quod Deus coniunxit, written, Whom God has joined, let not
homo non separet. Quomodo ergo man put asunder. How then does the
apostolus dixit: si infidelis discedit, Apostle say, If the unbelieving depart, let
discedat? In quo ostendit non a him depart? Herein he shows that the
Deo esse omne coniugium: neque marriage of all is not from God. For
enim Christiani gentilibus Dei neither by God’s approval are Christians
iudicio coniunguntur. Noli ergo joined with Gentiles. Do not then put
uxorem dimittere, ne Deum tuae away your wife, lest you deny God to be
culpae diffitearis auctorem. Etenim the Author of your union. For if others,
si alienos, multo magis uxoris much more ought you to bear with and
debes tolerare et emendare mores: correct the behavior of your wife. And if
quae cum parvulis feta dimittitur: she is sent away pregnant with children,
durum si excludas parentem, it is a hard thing to shut out the parent
pignora teneas, ut ad contumeliam and keep the pledge; so as to add to the
parentis addas etiam pietatis parents’ disgrace the loss also of filial
iniuriam; durius si propter matrem affection. Harder still if because of the
etiam filios simul pellas. Patierisne mother you drive away the children also.
liberos tuos vivente te esse sub Would you suffer in your lifetime your
vitrico; ac incolumi matre, esse sub children to be under a step-father, or
noverca? Quam periculosum si when the mother was alive to be under
fragilem adolescentiae aetatem a step-mother? How dangerous to
errori offeras; quam impium, si eius expose to error the tender age of a
destituas senectutem cuius young wife. How wicked to desert in old
defloraveris iuventutem. Pone si age one, the flower of whose growth
repudiata non nubat; et hoc tibi you have blighted. Suppose that being
debuit displicere, cui adultero fidem divorced she does not marry, this also
servat. Pone si nubat; necessitas ought to be displeasing to you, to whom
illius tuum crimen est; et quod though an adulterer, she keeps her
coniugium putas, adulterium est. troth. Suppose she marries, her
Hoc moraliter tamen: quia supra necessity is your crime, and that which
proposuerat regnum Dei you suppose marriage, is adultery.
But
evangelizari; et cum dixisset de to understand it morally. Having just
lege unum apicem non posse before set forth that the kingdom of God
cadere, subiecit omnis qui dimittit is preached, and said that one tittle
uxorem suam et ducit alteram, could not fall from the Law, He added,
moechatur, etc.; vir Christus est, Whosoever puts away his wife, &c.
uxor Ecclesia, caritate uxor, Christ is the husband; whomsoever then
integritate virgo. Ergo quem Deus God has brought to His son, let not
traxit ad filium, non separet persecution sever, nor lust entice, nor
persecutio, non avertat luxuria, non philosophy spoil, nor heretics taint, nor
philosophia depraedetur, Jew seduce. Adulterers are all such as
haereticus non inficiat, Iudaeus desire to corrupt truth, faith, and
non separet. Adulteri sunt omnes wisdom.
qui adulterare cupiunt fidei et
sapientiae veritatem.
Lectio 4
19 ἄνθρωπος δέ τις ἦν 19. There was a certain rich

πλούσιος, καὶ man, which was clothed in
purple and fine linen, and
ἐνεδιδύσκετο fared sumptuously every
πορφύραν καὶ βύσσον day: 20. And there was a
εὐφραινόμενος καθ' certain beggar named
ἡμέραν λαμπρῶς. 20 Lazarus, which was laid at
his gate, full of sores, 21.
πτωχὸς δέ τις ὀνόματι
And desiring to be fed with
λάζαρος ἐβέβλητο the crumbs which fell from
πρὸς τὸν πυλῶνα the rich man’s table:
αὐτοῦ εἱλκωμένος 21 moreover the dogs came
καὶ ἐπιθυμῶν and licked his sores.
χορτασθῆναι ἀπὸ τῶν
πιπτόντων ἀπὸ τῆς
τραπέζης τοῦ
πλουσίου: ἀλλὰ καὶ οἱ
κύνες ἐρχόμενοι
ἐπέλειχον τὰ ἕλκη
αὐτοῦ.
Beda: Admonuerat supra dominus BEDE; Our Lord had just before advised
facere amicos de mammona the making friends of the Mammon of
iniquitatis; quod audientes unrighteousness, which the Pharisees
Pharisaei deridebant: deinde illa derided. He next confirms by examples
quae proposuerat exemplis astruit, what he had set before them, saying,
dicens homo quidam erat dives. There was a certain rich man, &c.
Chrysostomus: Erat, non est, quia CHRYS. There was, not is, because he
praeteriit quasi umbra fugiens. had passed away as a fleeting shadow.
Non autem omnis sancta AMBROSE; But not all poverty is holy,
paupertas, aut divitiae criminosae; or all riches criminal, but as luxury
sed ut luxuria infamat divitias, ita disgraces riches, so does holiness
paupertatem commendat sanctitas; commend poverty.
It follows, And be
sequitur enim et induebatur was clothed in purple and fine linen.
purpura et bysso.
Ambrosius: Purpura color regii BEDE; Purple, the color of the royal
habitus est, ex conchis marinis robe, is obtained from sea shells, which
ferro circumcisis emissa; byssus are scraped with a knife. Byssus is a
vero genus lini candidi et kind of white and very fine linen.
mollissimi.
Gregorius in Evang: Si autem GREG. Now if the wearing of fine and

subtilium pretiosarumque vestium precious robes were not a fault, word of
cultus culpa non esset, God would never have so carefully
nequaquam sermo Dei hoc tam expressed this. For no one seeks costly
vigilanter exprimeret. Nemo quippe garments except for vainglory, that he
vestimenta pretiosa nisi ad inanem may seem more honorable than others;
gloriam quaerit, ut honoratior for no one wishes to be clothed with
ceteris esse videatur: nemo enim such, where he cannot be seen by
vult ibi pretiosis vestibus indui ubi others.
ab aliis non possit videri.
Chrysostomus: Cinerem et CHRYS. Ashes, dust, and earth he
pulverem et terram purpura et covered with purple, and silk; or ashes,
serico protegebat: secundum dust, and earth bore upon them purple
vestimenta eius, ita et epulae: ergo and silk. As his garments were, so was
et nobis quales epulae, talia et also his food. Therefore with us also as
vestimenta; unde sequitur et our food is, such let our clothing be
epulabatur quotidie splendide. Hence it follows, And he fared
sumptuously everyday.
Gregorius Moralium: Ubi solerter GREG. And here we must narrowly

intuendum est, quia celebrari sine watch ourselves, seeing that banquets
culpa convivia vix possunt: pene can scarcely be celebrated blamelessly,
semper epulas comitatur voluptas. for almost always luxury accompanies
Nam dum corpus in refectionis feasting; and when the body is
delectatione resolvitur, cor ad swallowed up in the delight of refreshing
inane gaudium relaxatur. Sequitur itself, the heart relaxes to empty joys.
It
et erat quidam mendicus nomine follows, And there was a certain beggar
Lazarus. named Lazarus.
Ambrosius: Narratio magis quam AMBROSE; This seems rather a

parabola videtur, quando etiam narrative than a parable, since the name
nomen exprimitur. is also expressed.
Chrysostomus: Parabola vero illa CHRYS. But a parable is that in which

est ubi exemplum ponitur, et an example is given, while the names
tacentur nomina. Interpretatur are omitted. Lazarus is interpreted, “one
autem Lazarus, qui adiutus est: who was assisted.” For he was poor,
pauper enim erat, et illum dominus and the Lord helped him.
adiuvabat.
Cyrillus: Vel aliter. Praesens CYRIL; Or else; This discourse

sermo de divite et Lazaro concerning the rich man and Lazarus
similitudinarie scriptus est in was written after the manner of a
parabola, ut innotescat quod qui comparison in a parable, to declare that
terrenis affluunt opibus, nisi velint they who abound in earthly riches,
opitulari necessitatibus pauperum, unless they will relieve the necessities
gravem incurrent sententiam. of the poor, shall meet with a heavy
Refert autem traditio Iudaeorum, condemnation. But the tradition of the
Lazarum quemdam fuisse tunc Jews relates that there was at that time
temporis in Hierosolymis extrema in Jerusalem a certain Lazarus who was
pressum inopia et infirmitate, cuius afflicted with extreme poverty and
meminit dominus, introducens eum sickness, whom our Lord remembering,
in exemplum ad maiorem sermonis introduces him into the example for the
manifestationem. sake of adding greater point to His
words.
Gregorius in Evang: Notandum GREG. We must observe also, that

etiam est, quia in populo plus among the heathen the names of poor
solent nomina divitum quam men are more likely to be known than of
pauperum sciri. Dominus autem rich. Now our Lord mentions the name
nomen pauperis dicit, et nomen of the poor, but not the name of the rich,
divitis non dicit: quia Deus humiles because God knows and approves the
novit atque approbat, superbos humble, but not the proud. But that the
ignorat. Ut autem amplius poor man might be more approved,
probaretur pauper, simul hunc et poverty and sickness were at the same
paupertas et aegritudo tabefecit; time consuming him; as it follows, who
sequitur enim qui iacebat ad was laid at his gate full of sores.
ianuam eius ulceribus plenus.
Chrysostomus: Ideo iacebat ad PSEUDO-CHRYS. He lay at his gate for

ianuam, ne dives diceret: non vidi, this reason, that the rich might not say, I
nemo mihi nuntiavit. Videbat eum never saw him, no one told me; for he
exiens et revertens. Ideo ulceribus saw him both going out and returning.
plenus, ut crudelitatem divitis suo The poor is full of sores, that so he
corpore demonstraret. Infelicissime might set forth in his own body the
hominum, mortem corporis tui cruelty of the rich. You see the death of
vides iacere ante ianuam, et non your body lying before the gate, and you
misereris. Si Dei praecepta non pity not. If you regard not the commands
consideras, saltem conditionis tuae of God, at least have compassion on
miserere, et time ne ipse talis your own state, and fear lest also you
efficiaris. Aegrotatio autem habet become such as he. But sickness has
aliquod solatium, si opes habet; some comfort if it receives help. How
quanta ergo in isto poena est in great then was the punishment in that
quo inter tanta vulnera non meminit body, in which with such wounds he
dolores plagarum, sed famem? remembered not the pain of his sores,
Sequitur enim cupiens saturari de but only his hunger; for it follows,
micis quae cadebant de mensa desiring to be fed with the crumbs, &c.
divitis; quasi dicat: quod proicis de As if he said, What you throw away from
mensa, hoc praebe in your table, afford for alms, make your
eleemosynam; fac damna lucrum. losses gain.
Ambrosius: Insolentia autem et AMBROSE; But the insolence and pride

tumor divitum indiciis of the wealthy is manifested afterwards
competentibus subinfertur; sequitur by the clearest tokens, for it follows, and
enim et nemo illi dabat. Ita enim no one gave to him. For so unmindful
sunt conditionis humanae are they of the condition of mankind,
immemores, ut tamquam supra that as if placed above nature they
naturam siti de miseriis pauperum derive from the wretchedness of the
incentiva suarum capiant poor an incitement to their own
voluptatum, rideant inopem, pleasure, they laugh at the destitute,
insultent egenti, et quorum misereri they mock the needy, and rob those
deceat, his auferant. whom they ought to pity.
Augustinus de Verb. Dom: AUG. For the covetousness of the rich

Inexplebilis enim avaritia divitum is insatiable, it neither fears God nor
nec timet Deum, nec hominem regards man, spares not a father, keeps
veretur; non parcit patri, amico not its fealty to a friend, oppresses the
fidem non servat, viduam opprimit, widow, attacks the property of a ward.
rem pupilli invadit.
Gregorius: Insuper pauper videbat GREG. Moreover the poor man saw the
procedentem divitem ab rich as he went forth surrounded by
obsequentibus circumfulciri, se in flatterers, while he himself lay in
infirmitate et inopia a nullo visitari: sickness and want, visited by no one.
nam quia nemo ei ad visitandum For that no one came to visit him, the
aderat, testantur canes, qui licenter dogs witness, who fearlessly licked his
vulnera eius lingebant; sequitur sores, for it follows, moreover the dogs
enim sed et canes veniebant, et came and licked his sores.
lingebant ulcera eius.
Chrysostomus: Ulcera quae PSEUDO-CHRYS. Those sores which

nullus hominum lavare dignabatur no man deigned to wash and dress, the
et contrectare, ferae mites beasts tenderly lick.
lambunt.
Gregorius: Ex una ergo re GREG. By one thing Almighty God

omnipotens Deus duo iudicia displayed two judgments. He permitted
exhibuit, dum Lazarum pauperem Lazarus to lie before the rich man’s
ante ianuam divitis iacere permisit: gate, both that the wicked rich man
ut et dives impius damnationis sibi might increase the vengeance of his
augeret ultionem, et tentatus condemnation, and the poor man by his
pauper cresceret ad trials enhance his reward; the one saw
remunerationem: quia conspiciebat daily him on whom he should show
ille quotidie cui misereretur, videbat mercy, the other that for which he might
iste de quo probaretur. be approved.
Lectio 5
22 ἐγένετο δὲ 22. And it came to pass, that

ἀποθανεῖν τὸν the beggar died, and was
carried by the angels into
πτωχὸν καὶ Abraham’s bosom: the rich
ἀπενεχθῆναι αὐτὸν man also died, and was
ὑπὸ τῶν ἀγγέλων εἰς buried; 23. And in hell he lift
τὸν κόλπον ἀβραάμ: up his eyes, being in
torments, and sees Abraham
ἀπέθανεν δὲ καὶ ὁ
afar off, and Lazarus in his
πλούσιος καὶ ἐτάφη. bosom. 24. And he cried and
23 καὶ ἐν τῷ ᾅδῃ said, Father Abraham, have
ἐπάρας τοὺς mercy on me, and send
Lazarus, that he may dip the
ὀφθαλμοὺς αὐτοῦ, tip of his finger in water, and
ὑπάρχων ἐν cool my tongue; for I am
tormented in this flame. 25.
βασάνοις, ὁρᾷ But Abraham said, Son,
ἀβραὰμ ἀπὸ remember that you in your
μακρόθεν καὶ lifetime received your good
λάζαρον ἐν τοῖς things, and likewise Lazarus
evil things: but now he is
κόλποις αὐτοῦ. 24 καὶ
comforted, and you are
αὐτὸς φωνήσας εἶπεν, tormented. 26. And beside all
πάτερ ἀβραάμ, this, between us and you
ἐλέησόν με καὶ there is a great gulf fixed: so
πέμψον λάζαρον ἵνα that they which would pass
from hence to you cannot;
βάψῃ τὸ ἄκρον τοῦ neither can they pass to us,
δακτύλου αὐτοῦ that would come from thence.
ὕδατος καὶ καταψύξῃ
τὴν γλῶσσάν μου, ὅτι
ὀδυνῶμαι ἐν τῇ φλογὶ
ταύτῃ. 25 εἶπεν δὲ
ἀβραάμ, τέκνον,
μνήσθητι ὅτι
ἀπέλαβες τὰ ἀγαθά
σου ἐν τῇ ζωῇ σου,
καὶ λάζαρος ὁμοίως
τὰ κακά: νῦν δὲ ὧδε
παρακαλεῖται σὺ δὲ
ὀδυνᾶσαι. 26 καὶ ἐν
πᾶσι τούτοις μεταξὺ
ἡμῶν καὶ ὑμῶν
χάσμα μέγα
ἐστήρικται, ὅπως οἱ
θέλοντες διαβῆναι
ἔνθεν πρὸς ὑμᾶς μὴ
δύνωνται, μηδὲ
ἐκεῖθεν πρὸς ἡμᾶς
διαπερῶσιν.
Chrysostomus: Audivimus quid PSEUDO-CHRYS. We have heard how

utrique in terra passi sunt; both fared on earth, let us see what their
videamus quid utrique patiantur condition is among the dead. That which
apud Inferos. Quod temporale fuit, was temporal has passed away; that
praeteriit; quod sequitur, aeternum which follows is eternal. Both died; the
est. Uterque mortuus est: illum one angels receive, the other torments;
Angeli, hunc poenae susceperunt; for it is said, And it came to pass, that
dicitur enim factum est autem ut the beggar died, and was carried by the
moreretur mendicus, et portaretur angels, &c. Those great sufferings are
in sinum Abrahae. Tantae poenae suddenly exchanged for bliss. He is
repente deliciis commutantur. carried after all his labors, because he
Portatur post tantos labores, quia had fainted, or at least that he might not
defecerat, ne saltem ambulans tire by walking; and he was carried by
laboraret; et portabatur ab angels. One angel was not sufficient to
Angelis. Non suffecerat ad carry the poor man, but many come, that
portandum pauperem unus they may make a joyful band, each angel
Angelus; sed propterea plures rejoicing to touch so great a burden.
veniunt ut chorum laetitiae faciant. Gladly do they thus encumber
Gaudet unusquisque Angelus themselves, that so they may bring men
tantum onus tangere; libenter to the kingdom of heaven But he was
talibus oneribus praegravantur, ut carried into Abraham’s bosom, that he
ducant homines ad regna might be embraced and cherished by
caelorum. Portatus est autem in him; Abraham’s bosom is Paradise. And
sinum Abrahae, ut illum palparet the ministering angels carried the poor
et refocillaret. Sinus Abrahae, man, and placed him in Abraham’s
Paradisus est. Ideo autem Angeli bosom, because though he lay despised,
ministrantes tulerunt pauperem et he yet despaired not nor blasphemed,
locaverunt eum in sinu Abrahae, saying, This rich man living in
quia licet despectus iaceret, non wickedness is happy and suffers no
tamen desperavit, nec tribulation, but I cannot get even food to
blasphemavit, dicens: hic dives in supply my wants.
nequitia vivens gaudet, et
tribulationem non patitur; ego vero
nec obtinere valeo necessariam
escam.
Augustinus de Orig. An.: Quod AUG. Now as to your thinking Abraham’s

autem Abrahae sinum existimas bosom to be any thing bodily, I am afraid
esse corporeum, vereor ne in re lest you should be thought to treat so
tanta ioculariter, non serio agere weighty a matter rather lightly than
credaris. Neque enim usque adeo seriously. For you could never be guilty
deciperis, ut arbitreris corporeum of such folly, as to suppose the corporeal
sinum hominis unius ferre tot bosom of one man able to hold so many
animas; immo, ut secundum te souls, nay, to use your own words, so
loquar, tot corpora quot illuc many bodies as the Angels carry thither
Angeli, sicut Lazarum, perferunt: as they did Lazarus. But perhaps you
nisi opineris fortasse illam unam imagine that one soul to have alone
animam solam ad eumdem sinum deserved to come to that bosom. If you
pervenire meruisse. Si errare would not fall into a childish mistake, you
pueriliter non vis, sinum Abrahae must understand Abraham’s bosom to
intellige remotam sedem quietis be a retired and hidden resting-place
atque secretam, ubi est Abraham; where Abraham is; and therefore called
et ideo Abrahae dictam, non quod Abraham’s, not that it is his alone, but
ipsius tantum sit, sed quod ipse because he is the father of many
multarum gentium pater sit, qui ad nations, and placed first, that others
imitandum fidei principatum might imitate his preeminence of faith.
praepositus est.
Gregorius in Evang: Cum autem GREG. When the two men were below
duo essent inferius corda, on earth, that is, the poor and the rich,
pauperis scilicet et divitis; unus there was one above who saw into their
desuper erat inspector, qui et hearts, and by trials exercised the poor
pauperem tentando exercebat ad man to glory, by endurance awaited the
gloriam, et divitem tolerando rich man to punishment. Hence it follows,
expectabat ad poenam; unde The rich man also cried.
sequitur mortuus est autem et
dives.
Chrysostomus: Mortuus quidem CHRYS. He died then indeed in body,

est tunc corpore; sed erat illi ante but his soul was dead before. For he did
anima mortua: nihil enim agebat none of the works of the soul. All that
ex operibus animae: nam totus warmth which issues from the love of our
fervor eius qui provenit ex neighbor had fled, and he was more
dilectione proximi, expiravit, et dead than his body. But no one is
erat corpore defuncto defunctior. spoken of as having ministered to the
Nullus autem est qui sepeliendo rich man’s burial as to that of Lazarus.
diviti ministrasse dicatur ut Lazaro: Because when he lived pleasantly in the
eo namque quod in lato itinere broad road, he had many busy flatterers;
delectatus multos habuit when he came to his end, all forsook
obsequentes adulatores, ut him. For it simply follows, and was buried
pervenit ad finem, privatus est in hell. But his soul also when living was
omnibus; simpliciter enim sequitur buried, enshrined in its body as it were in
et sepultus est in Inferno. Sed a tomb.
etiam anima eius dum viveret
sepeliebatur, obruta corpore quasi
sepulchro.
Augustinus de quaest. Evang: AUG. The burial in hell is the lowest

Sepultura autem Inferni poenarum depth of torment which after this life
profunditas est, quae superbos et devours the proud and unmerciful.
immisericordes post hanc vitam
vorat.
Basilius: Est autem Infernus PSEUDO-BASIL. Hell is a certain

quidam locus communis in intimo common place in the interior of the earth,
terrae, obumbratus undique, et shaded on all sides and dark, in which
opacus, cuius est quoddam there is a kind of opening stretching
orificium in profundum tendens, downward, through which lies the
per quod patet descensus descent of the souls who are condemned
animabus ad mala damnatis. to perdition.
Chrysostomus: Vel sicut regum PSEUDO-CHRYS. Or as the prisons of

carceres extra manent, sic et extra kings are placed at a distance without,
mundum foris alicubi est Infernus, so also hell is somewhere far off without
unde et exteriores tenebrae dictae the world, and hence it is called the outer
sunt. darkness.
Theophylactus: Quidam vero THEOPHYL. But some say that hell is

dicunt Infernum esse transitum ab the passing from the visible to the
apparenti ad disparens, et invisible, and the unfashioning of the
deformitatem animae: quamdiu soul. For as long as the soul of the
enim anima peccatoris in corpore sinner is in the body, it is visible by
est, apparet per proprias means of its own operations. But when it
operationes; ut autem evolat de flies out of the body, it becomes
corpore, fit deformis. shapeless.
Chrysostomus: Sicut autem CHRYS. As it made the poor man’s

pauperi dum viveret graviorem affliction heavier while he lived to lie
poenam reddebat iacere ante before the rich man’s gate, and to behold
ianuam divitis, et aliena bona the prosperity of others, so when the rich
prospicere; sic diviti mortuo man was dead it added to his desolation,
augebat exitium accubitus in that he lay in hell and saw the happiness
Gehenna, et prospectus of Lazarus, feeling not only by the nature
delectationis Lazari; ne solum of His own torments, but also by the
tormentorum natura, sed et comparison of Lazarus’s honor, his own
collatione honoris illius punishment the more intolerable. Hence
intolerabilius sentiret supplicium; it follows, But lifting up his eyes. He lifted
unde sequitur elevans autem up his eyes that he might look on him,
oculos suos, cum esset in not despise him; for Lazarus was above,
tormentis, vidit Abraham a longe. he below. Many angels carried Lazarus;
Elevavit quidem oculos ut he was seized by endless torments.
inspiceret, non ut despiceret. Therefore it is not said, being in torment,
Lazarus enim sursum erat, ille but torments. For he was wholly in
deorsum; illum plures Angeli torments, his eyes alone were free, so
portabant, istum infinita tormenta that he might behold the joy of another.
possidebant; unde non dicit cum His eyes are allowed to be free that he
esset in tormento, sed in may be the more tortured, not having
tormentis: totus enim in tormentis that which another has. The riches of
erat, oculos solos liberos habebat, others are the torments of those who are
ut alterius laetitiam posset in poverty.
aspicere, ut magis torqueatur, quia
non habet quod alius habet:
aliorum divitias, eorum qui in
paupertate sunt, tormenta sunt.
Gregorius: Si autem Abraham GREG. Now if Abraham sate below, the
adhuc in imis non esset, hunc rich man placed in torments would not
dives in tormentis positus non see him. For they who have followed the
videret. Eos enim qui caelestis path to the heavenly country, when they
patriae vias secuti sunt, post leave the flesh, are kept back by the
egressum carnis, Inferni claustra gates of hell; not that punishment smites
tenuerunt, non ut poena quasi them as sinners, but that resting in some
peccatores plecteret, sed ut illos in more remote places, (for the intercession
locis remotioribus requiescentes, of the Mediator was not yet come,) the
quia necdum intercessio guilt of their first fault prevents them from
mediatoris advenerat, ab ingressu entering the kingdom.
regni reatus primae culpae
retineret.
Chrysostomus: Multi autem erant CHRYS. There were many poor

pauperes iusti; sed qui iacuit ad righteous men, but he who lay at his
limina eius, aspectui occurrit ad door met his sight to add to his woe. For
eius tristitiam; sequitur enim et it follows, And Lazarus in his bosom.
Lazarum in sinu eius.
Chrysostomus: Hinc innotescit It may here be observed, that all who are
quod omnes qui a nobis offended by us are exposed to our view.
offenduntur, obiciuntur nostro But the rich man sees Lazarus not with
conspectui. Dives autem Lazarum any other righteous man, but in
non penes alium iustum, sed in Abraham’s bosom. For Abraham was full
sinu Abrahae videt: erat enim of love, but the man is convicted of
Abraham caritativus, hic autem cruelty. Abraham sitting before his door
crudelitatis arguitur; ille sedens followed after those that passed by, and
ante fores venabatur transeuntes, brought them into his house, the other
et in domum propriam ingerebat; turned away even them that abode within
hic vero et manentes intus his gate.
avertebat.
Gregorius in Evang: Qui nimirum GREG. And this rich man forsooth, now
dives eum cuius in hac vita fixed in his doom, seeks as his patron
misereri non voluit, in suo iam him to whom in this life he would not
supplicio positus patronum show mercy.
quaerit.
Theophylactus: Non tamen dirigit THEOPHYL. He does not however direct

sermonem ad Lazarum, sed ad his words to Lazarus, but to Abraham,
Abraham: quia forsan because he was perhaps ashamed, and
erubescebat, et putabat Lazarum thought Lazarus would remember his
reminisci malorum, ex propriis injuries; but he judged of him from
iudicans de illo; unde sequitur et himself. Hence it follows, And he cried
ipse clamans dixit. and said.
Chrysostomus: Magnae enim PSEUDO-CHRYS. Great punishments
poenae magnam vocem give forth a great cry. Father Abraham.
reddebant. Pater Abraham; quasi As if he said, I call you father by nature,
dicat: patrem te voco natura, as the son who wasted his living,
quomodo filius qui perdidit suam although by my own fault I have lost you
substantiam, licet meo vitio te as a father. Have mercy on me. In vain
patrem perdiderim. Miserere mei. you work repentance, when there is no
Frustra agis poenitentiam ubi non place for repentance; your torments drive
est poenitentiae locus. Tormenta you to act the penitent, not the desires of
te cogunt, non mentis affectus. your soul. He who is in the kingdom of
Quicumque in regno caelorum est, heaven, I know not whether he can have
nescio an eius qui in Inferno est compassion on him who is in hell. The
valeat misereri. Creator creaturae Creator pities His creature. There came
miseretur suae. Unus venit one Physician who was to heal all;
medicus qui sanaret morbos; alii others could not heal. Send Lazarus.
sanare non poterant. Mitte You err, wretched man. Abraham cannot
Lazarum. Erras, miser; Abraham send, but he can receive. To dip the tip of
mittere non potest, sed suscipere his finger in water. You would not deign
potest. Ut intingat extremum digiti to look upon Lazarus, and now you
sui in aquam. Lazarum videre non desire his finger. What you seek now,
dignabaris, et nunc digitum eius you ought to have done to him when
desideras: hoc quod petis, tu ei alive. You are in want of water, who
debebas facere cum adhuc before despised delicate food. Mark the
viveret. Aquam desideras, qui conscience of the sinner; he durst not
delicatos cibos ante fastidiebas. ask for the whole of the finger. We are
Vide conscientiam peccatoris: non instructed also how good a thing it is not
totum audet poscere digitum. to trust in riches. See the rich man in
Instruimur autem quam sit utile in need of the poor who was before
divitiis non confidere. Ecce dives starving. Things are changed, and it is
indiget paupere, qui quandoque now made known to all who was rich and
esuriebat. Mutantur res, et who was poor. For as in the theaters,
notificatur omnibus quis esset when it grows towards evening, and the
dives, quis esset pauper; sicut spectators depart, then going out, and
enim in theatris cum laying aside their dresses, they who
advesperascit, et astantes seemed kings and generals are seen as
recedunt, exeuntes et amictum they really are, the sons of gardeners
deponentes, qui reges et and fig-sellers. So also when death is
praetores visi fuerant, omnibus come, and the spectacle is over, and all
ulceribus pleni videntur ut sunt; sic the masks of poverty and riches are put
et adveniente morte, et soluto off, by their works alone are men judged,
spectaculo, universi, Larvis which are truly rich, which poor, which
egestatis et divitiarum depositis, are worthy of honor, which of dishonor.
ex solis operibus diiudicantur
quinam vere sint divites, qui
pauperes, qui gloriosi, qui inglorii.
Gregorius: Dives enim iste qui GREG. For that rich man who would not
ulcerato pauperi mensae suae vel give to the poor man even the scraps of
minuta dare noluit, in Inferno his table, being in hell came to beg for
positus usque ad minima even the least thing. For he sought for a
quaerenda pervenit: nam guttam drop of water, who refused to give a
aquae petivit, qui micas panis crumb of bread.
negavit.
Basilius: Condignum autem BASIL; But he receives a meet reward,

praemium redditur diviti illi ignis et fire and the torments of hell; the parched
infernalis poena, lingua arefacta; tongue; for the tuneful lyre, wailing; for
vice lyrae sonantis, gemitus; vice drink, the intense longing for a drop; for
potus, desiderium stillae; vice curious or wanton spectacles, profound
speculorum enormium, caligo darkness; for busy flattery, the undying
profunda; vice ambitus worm. Hence it follows, That he may cool
incessantis, pervigil vermis; unde my tongue, for I am tormented in the
sequitur ut refrigeret linguam flame.
meam, quia crucior in hac flamma.
Chrysostomus: Non autem quia CHRYS. But not because he was rich
dives fuerat, torquebatur, sed quia was he tormented, but because he was
misertus non fuit. not merciful.
Gregorius: Hinc colligendum est GREG. We may gather from this, with
qua poena mulctandus sit qui what torments he will be punished who
aliena diripit, si Inferni damnatione robs another, if he is smitten with the
percutitur qui propria non largitur. condemnation to hell, who does not
distribute what is his own.
Ambrosius: Cruciatur etiam, quia AMBROSE; He is tormented also

luxurioso carere deliciis poena est; because to the luxurious man it is a
aqua autem est refectio animae in punishment to be without his pleasures;
doloribus constitutae. water is also a refreshment to the soul
which is set fast in sorrow.
Gregorius: Quid autem est quod GREG. But what means it, that when in
in tormentis positus linguam suam torments he desires his tongue to be
refrigerari postulat, nisi quod is qui cooled, except that at his feasts having
convivando de loquacitate sinned in talking, now by the justice of
peccaverat, per retributionis retribution, his tongue was in fierce
iustitiam in lingua atrocius flame; for talkativeness is generally rife
ardebat? Abundare enim in at the banquet.
conviviis loquacitas solet.
Chrysostomus: Multa etiam CHRYS. His tongue too had spoken

lingua eius superba locuta est; ubi many proud things. Where the sin is,
peccatum, ibi et poena; et quia there is the punishment; and because
plurimum lingua peccavit, amplius the tongue offended much, it is the more
torquetur. tormented.
Augustinus de quaest. Evang: CHRYS. Or, in that he wishes his tongue
Vel quod linguam suam vult to be cooled, when he was altogether
refrigerari cum in flamma totus burning in the flame, that is signified
arderet, significat quod scriptum which is written, Death and life are in the
est: mors et vita in manibus hands of the tongue, and with the mouth
linguae, et quia ore confessio fit confession is made to salvation; which
ad salutem, quod per superbiam from pride he did not do, but the tip of
ille non fecit. Extremum autem the finger means the very least work in
digiti vel minimam operationem which a man is assisted by the Holy
significat, qua per spiritum Spirit.
sanctum subvenitur.
Augustinus de Orig. An.: Dicis AUG. You say that the members of the
autem: membra hic animae soul are here described, and by the eye
describuntur; et vis per oculum you would have the whole head
totum caput intelligi, quia dictus understood, because he was said to lift
est elevare oculos suos, per up his eyes; by the tongue, the jaws; by
linguam fauces, per digitum the finger, the hand. But what is the
manum. Quid autem causae est ut reason that those names of members
nomina ista membrorum in Deo when spoken of God do not to your mind
tibi corpus non faciant, in anima imply a body, but when of the soul they
faciant? An vero quando de do? It is that when spoken of the
creatura dicuntur, proprie creature they are to be taken literally, but
accipienda sunt; quando autem de when of the Creator metaphorically and
creatore, tropice atque translate? figuratively. Will you then give us bodily
Pennas itaque corporeas daturus wings, seeing that not the Creator, but
es nobis, quoniam non creator, man, that is, the creature, says, If I take
sed creatura, idest homo, dicit: si not the wings in the morning? Besides, if
assumpsero pennas meas the rich man had a bodily tongue,
diluculo. Porro si propterea because he said, to cool my tongue, in
linguam habuit dives ille us also who live in the flesh, the tongue
corpoream, quoniam dixit itself has bodily hands, for it is written,
refrigeret linguam meam; in nobis Death and life are in the hands of the
quoque adhuc in carne viventibus tongue.
manus habet ipsa lingua corporea:
quia scriptum est: mors et vita in
manibus linguae.
Gregorius Nyssenus: Sicut GREG NYSS. As the most excellent of

autem praestantissima mirrors represents an image of the face,
speculorum tales repraesentant just such as the face itself which is
facierum imagines quales et ipsae opposite to it, a joyful image of that
obiectae facies extant, laetas which is joyful, a sorrowful of that which
quidem laetantium, tristium vero is sorrowful; so also is the just judgment
tristes; sic et iustum Dei iudicium of God adapted to our dispositions.
simile fit dispositionibus nostris: Wherefore the rich man because he
unde quia dives non fuit misertus pitied not the poor as he lay at his gate,
pauperis iacentis ad ianuam, cum when he needs mercy for himself, is not
misericordia egeat, non exauditur; heard, for it follows, And Abraham said
sequitur enim et dixit illi Abraham: to him, Son, &c.
fili, recordare quia recepisti bona
in vita tua.
Chrysostomus: Aspice CHRYS. Behold the kindness of the

patriarchae bonitatem: vocat illum Patriarch; he calls him son, (which may
filium, quod mansuetudinem eius express his tenderness,) Yet gives no aid
potest exprimere; nullum tamen to him who had deprived himself of cure.
praebet auxilium ei qui se remedio Therefore he says, Remember, that is,
privaverat; unde dicit recordare; consider the past, forget not that you
idest, animadvertas peccata: ne delighted in your riches, and you
obliviscaris quod fueris oblectatus received good things in your life, that is,
divitiis. Recepisti bona in vita tua, such as you thought to be good. You
idest illa quae vera bona esse could not both have triumphed on earth,
putabas; non potes et in terra and triumph here. Riches can not be true
regnasse et hic regnare; divitiae both on earth and below. It follows, And
non possunt esse verae et in terra Lazarus likewise evil things; not that
et in Inferis. Sequitur et Lazarus Lazarus thought them evil, but he spoke
similiter mala. Non quod Lazarus this according to the opinion of the rich
ea mala putaverit; sed ex censura man, who thought poverty, and hunger,
divitis hoc dicebat, qui inopiam et and severe sickness, evils. When the
famem et duram aegritudinem heaviness of sickness harasses us, let
aestimabat mala. Quando igitur us think of Lazarus, and joyfully accept
infirmitatis et aegrotationis evil things in this life.
magnitudo nos premit, Lazarum
cogitemus, et laetanter
accipiamus mala in vita nostra.
Augustinus de quaest. Evang: AUG. All this then is said to Him

Haec igitur ei dicuntur, quia because he chose the happiness of the
felicitatem dilexit saeculi, nec world, and loved no other life but that in
aliam vitam praeter illam in qua which he proudly boasted; but he says,
superbus tumebat, adamavit. Lazarus received evil things, because he
Lazarum autem dicit mala knew that the perishableness of this life,
recepisse: quia intellexit huius its labors, sorrows, and sickness, are the
saeculi mortalitatem, labores, et penalty of sin, for we all die in Adam who
dolores, et aerumnas poenam by transgression was made liable to
esse peccati: quia omnes in Adam death.
morimur qui factus est
transgressione mortalis.
Chrysostomus: Dicit etiam CHRYS. He says, You received good

recepisti bona in vita tua, quasi things in your life, (as if your due;) as
debita; quasi dicat: si quid boni though he said, If you have done any
fecisti unde praemium daretur, good thing for which a reward might be
omnia accepisti in illo mundo, due, you have received all things in that
epulans, ditatus, oblectatus world, living luxuriously, abounding in
successibus prosperis; hic autem, riches, enjoying the pleasure of
si quid mali commisit, universa prosperous undertakings; but he if he
recepit paupertate, fame et committed any evil has received all,
extremis oppressus miseriis: et afflicted with poverty, hunger, and the
uterque vestrum huc nudus depths of wretchedness. And each of
accessit: hic quidem a peccatis, you came hither naked; Lazarus indeed
propter quod et consolationem of sin, wherefore he receives his
sortitur; tu vero a iustitia, propter consolation; you of righteous wherefore
quod immitigabilem perferes you endure your inconsolable
poenam; unde sequitur nunc punishment; and hence it follows, But
autem hic consolatur, tu vero now he is comforted, and you are
cruciaris. tormented.
Gregorius in Evang: GREG. Whatsoever then you have well

Quaecumque ergo in hoc saeculo in this world, when you recollect to have
bene habetis, cum vos bona done any thing good, be very fearful
egisse recolitis, valde de ipsis about it, lest the prosperity granted you
pertimescite, ne concessa vobis be your recompense for the same good.
prosperitas eorumdem And when you behold poor men doing
remuneratio sit bonorum; et cum any thing blameably, fear not, seeing that
quoslibet pauperes nonnulla perhaps those whom the remains of the
reprehensibilia perpetrare slightest iniquity defiles, the fire of
conspicitis; quia fortasse quos honesty cleanses.
superfluitas tenuissimae pravitatis
coinquinat, caminus paupertatis
purgat.
Chrysostomus: Sed dices: nonne CHRYS. But you will say, Is there no one
est aliquis qui et hic et illic venia who shall enjoy pardon, both here and
perfruatur? Hoc quidem difficile there? This is indeed a hard thing, and
est, et de numero impossibilium: among those which are impossible. For
nam etsi paupertas non urgeat, should poverty press not, ambition
urget tamen ambitio; si aegritudo urges; if sickness provoke not, anger
non stimulet, ira inflammat; si inflames; if temptations assail not,
tentationes non impetunt, corrupt thoughts often overwhelm. It is
emergunt saepius cogitationes no slight toil to bridle anger, to check
iniquae. Non est autem parvus unlawful desires, to subdue the swellings
labor iracundiam refrenare, of vain-glory, to quell pride or
compescere illicita desideria, haughtiness, to lead a severe life. He
ostentationes sedare, that does not these things, can not be
desperationem remittere, vitam saved.
asperam ducere. Talia vero non
agentem impossibile est salvari.
Gregorius: Responderi etiam GREG. It may also be answered, that

potest, quod mali in hac vita bona evil men receive in this life good things,
recipiunt, quia omne suum because they place their whole joy in
gaudium felicitatem transitoriam transitory happiness, but the righteous
putant. Iusti autem habere hic may indeed have good things here, yet
quidem possunt bona, nec tamen not receive them for reward, because
in recompensatione recipere: quia while they seek better things, that is,
dum meliora, idest aeterna, eternal, in their judgment whatever good
appetunt, eorum iudicio quaelibet things are present seem by no means
bona affuerint, bona minime good.
videntur.
Chrysostomus: Post CHRYS. But after the mercy of God, we

misericordiam autem Dei, in must seek in our own endeavors for
propriis studiis sperandum est de hope of salvation, not in numbering
salute, non numerando patres aut fathers, or relations, or friends. For
proximos vel amicos: frater enim brother does not deliver brother; and
non liberat; et ideo subditur et in therefore it is added, And beside all this
his omnibus magnum chaos between us and you there is a great gulf
firmatum est inter nos et vos. fixed.
Theophylactus: Chasma mega, THEOPHYL. The great gulf signifies the

hoc est hiatus ingens, significat distance of the righteous from sinners.
iustorum a peccatoribus For as their affections were different, so
distantiam: nam sicut affectus also their abiding places do not slightly
eorum varii fuerant, sic etiam differ.
mansiones non modicum differunt.
Chrysostomus: Quod firmatum CHRYS. The gulf is said to be fixed,

dicitur; quia non potest dissolvi, because it cannot be loosened, moved,
agitari, vel concuti. or shaken.
Ambrosius: Inter divitem igitur et AMBROSE; Between the rich and the
pauperem chaos magnum est, poor then there is a great gulf, because
quia post mortem nequeunt merita after death rewards cannot be changed.
mutari; unde sequitur ut hi qui Hence it follows, So that they who would
volunt hinc ad nos transire non pass from hence to you cannot, nor
possint, neque inde huc come thence to us.
transmeare.
Chrysostomus: Quasi dicat: CHRYS. As if he says, We can see, we

videre possumus, transire non cannot pass; and we see what we have
possumus; et nos videmus quid escaped, you what you have lost; our
fugerimus, et vos videtis quid joys enhance your torments, your
perdideritis; et nostra gaudia torments our joys.
cumulant vestra tormenta, et
vestra tormenta cumulant nostra
gaudia.
Gregorius: Sicut enim transire GREG. For as the wicked desire to pass
reprobi ad electos cupiunt, idest a over to the elect, that is, to depart from
suppliciorum suorum afflictione the pangs of their sufferings, so to the
migrare: ita ad afflictos atque in afflicted and tormented would the just
tormentis positos transire iustorum pass in their mind by compassion, and
est mente ire per misericordiam, wish to set them free. But the souls of
eosque velle liberare. Sed the just, although in the goodness of
iustorum animae, quamvis in suae their nature they feel compassion, after
naturae bonitate misericordiam being united to the righteousness of their
habeant, iam tamen auctoris sui Author, are constrained by such great
iustitiae coniunctae, tanta uprightness as not to be moved with
rectitudine constringuntur ut nulla compassion towards the reprobate.
ad reprobos compassione Neither then do the unrighteous pass
moveantur. Nec iniusti ergo ad over to the lot of the blessed, because
beatorum sortem transeunt, quia they are bound in everlasting
damnatione perpetua condemnation, nor can the righteous
constringuntur; nec iusti ad pass to the reprobate, because being
reprobos transire possunt, quia now made upright by the righteousness
erecti iam per iustitiam iudicii, eis of judgment, they in no way pity them
nullo modo ex aliqua compassione from any compassion.
miserentur.
Theophylactus: Hinc elicias THEOPHYL. You may from this derive

argumentum contra Origenis an argument against the followers of
sequaces, qui dicunt: cum Origen, who say, that since an end is to
terminus sit imponendus be placed to punishments, there will be a
suppliciis, erit tempus quo time when sinners shall be gathered to
aggregabuntur peccatores iustis et the righteous and to God.
Deo.
Augustinus de quaest. Evang: AUG. For it is shown by the

Ostenditur enim per unchangeableness of the Divine
incommutabilitatem divinae sentence, that no aid of mercy can be
sententiae nullum auxilium rendered to men by the righteous, even
misericordiae posse praeberi though they should wish to give it; by
peccatoribus a iustis, etiam si which he reminds us, that in this life men
velint praebere; quo admonet ut in should relieve those they can, since
hac vita homines subveniant hereafter even if they be well received,
quibus possunt; ne si postea they would not be able to give help to
etiam optime recepti fuerint, eis those they love. For that which was
quos diligunt opitulari non valeant. written, that they may receive you into
Illud enim quod scriptum est hoc everlasting habitations, was not said of
capite: ut et ipsi recipiant vos in the proud and unmerciful, but of those
aeterna tabernacula, non de who have made to themselves friends by
superbis et immisericordibus their works of mercy, whom the righteous
scriptum est, sed de his qui sibi receive, not as if by their own power
eos amicos de operibus benefiting them, but by Divine
misericordiae fecerunt, quod iusti permission.
non velut propria potestate, quasi
gratificando recipiunt, sed
permissione divina.
Lectio 6
27 εἶπεν δέ, ἐρωτῶ σε 27. Then he said, I pray you

οὖν, πάτερ, ἵνα therefore, father, that you
would send him to my father’s
πέμψῃς αὐτὸν εἰς house: 28. For I have five
τὸν οἶκον τοῦ πατρός brethren; that he may testify to
μου, 28 ἔχω γὰρ them, lest they also come into
πέντε ἀδελφούς, this place of torment. 29.
Abraham said to him, They
ὅπως διαμαρτύρηται
have Moses and the prophets;
αὐτοῖς, ἵνα μὴ καὶ let them hear them. 30. And he
αὐτοὶ ἔλθωσιν εἰς said, Nay, father Abraham: but
τὸν τόπον τοῦτον if one went to them from the
τῆς βασάνου. 29 dead, they will repent. 31. And
he said to him, If they hear not
λέγει δὲ ἀβραάμ, Moses and the prophets,
ἔχουσι μωϋσέα καὶ neither will they be persuaded,
τοὺς προφήτας: though one rose from the
ἀκουσάτωσαν dead.
αὐτῶν. 30 ὁ δὲ εἶπεν,
οὐχί, πάτερ ἀβραάμ,
ἀλλ' ἐάν τις ἀπὸ
νεκρῶν πορευθῇ
πρὸς αὐτοὺς
μετανοήσουσιν. 31
εἶπεν δὲ αὐτῷ, εἰ
μωϋσέως καὶ τῶν
προφητῶν οὐκ
ἀκούουσιν, οὐδ' ἐάν
τις ἐκ νεκρῶν
ἀναστῇ
πεισθήσονται.
Gregorius in Evang: Postquam GREG. When the rich man in flames

ardenti diviti de se spes tollitur, found that all hope was taken away from
eius animus ad propinquos quos him, his mind turns to those relations
reliquerat, incurrit; unde dicitur et whom he had left behind, as it is said,
ait: rogo te, pater, ut mittas eum Then said he, I pray you therefore, father
in domum patris mei. Abraham, to send him to my father’s
house.
Augustinus de quaest. Evang: AUG. He asks that Lazarus should be

Lazarum petit mitti, quia sensit se sent, because he felt himself unworthy to
indignum qui testimonium offer testimony to the truth. And as he had
perhibeat veritati: et quia non not obtained even to be cooled for a little
impetraverat paululum refrigerari, while, much less does he expect to be set
multo minus credit se relaxari free from hell for the preaching of the
posse ab Inferis ad truth.
praedicationem veritatis.
Chrysostomus: Vide autem CHRYS. Now mark his perverseness; not

perversitatem: nec in ipsis poenis even in the midst of his torments does he
continet veritatem. Si pater est keep to truth. If Abraham is your father,
Abraham, quomodo dicis mitte how say you, Send him to your father’s
eum in domum patris mei? Sed house? But you have not forgotten your
non es oblitus patris tui, quia ille father, for he has been your ruin.
te perdidit.
Gregorius: Reproborum autem GREG. The hearts of the wicked are

mentem poena sua quandoque sometimes by their own punishment
inutiliter erudit ad caritatem, ut taught the exercise of charity, but in vain;
iam tunc etiam suos specialiter so that they indeed have an especial love
diligant, qui hic dum peccata to their own, who while attached to their
diligerent, nec se amabant; unde sins did not love themselves. Hence it
sequitur habeo enim quinque follows, For I have five brethren, that he
fratres, ut testetur illis, ne et ipsi may testify to them, lest they also come
veniant in hunc locum into this place of torment.
tormentorum.
Ambrosius: Serius autem dives AMBROSE; But it is too late for the rich
iste magister esse incipit, cum man to begin to be master, when he has
iam nec discendi tempus no longer time for learning or teaching.
habeatur vel docendi.
Gregorius: Qua in re notandum GREG. And here we must remark what

est ardenti diviti quanta supplicia fearful sufferings are heaped upon the
cumulantur: ad poenam namque rich man in flames. For in addition to his
suam ei cognitio servatur et punishment, his knowledge and memory
memoria: cognovit enim Lazarum are preserved. He knew Lazarus whom
quem despexit, et fratrum he despised, he remembered his brethren
suorum meminit, quos reliquit: ut whom he left. For that sinners in
enim peccatores in supplicio punishment may be still more punished,
amplius puniantur, et eorum they both see the glory of those whom
vident gloriam quos they had despised, and are harassed
contempserunt, et de illorum about the punishment of those whom they
poena torquentur quos inutiliter have unprofitably loved. But to the rich
amaverunt. Petenti autem diviti ut man seeking Lazarus to be sent to them,
Lazarus mitteretur, ab Abraham Abraham immediately answers, as
protinus respondetur; unde follows, Abraham said to him, They have
sequitur et ait illi Abraham: Moses and the prophets, let them hear
habent Moysen et prophetas; them.
audiant illos.
Chrysostomus: Quasi dicat: non CHRYS. As if he said, your brethren are

sint tibi magis curae fratres tui not so much your care as God’s, who
quam Deo, qui eos creavit, created them, and appointed them
statuitque eis doctores, qui eos teachers to admonish and urge them. But
commonerent et sollicitarent. by Moses and the Prophets, he here
Vocat autem hic Moysen et means the Mosaic and prophetic writings.
prophetas scripta Mosaica et
prophetica.
Ambrosius: Quo loco AMBROSE; In this place our Lord most

evidentissime declarat dominus plainly declares the Old Testament to be
vetus testamentum esse fidei the ground of faith, thwarting the
firmitatem, retundens perfidiam treachery of the Jews, and precluding the
Iudaeorum, et excludens iniquity of Heretics.
nequitias haereticorum.
Gregorius: Sed qui Dei verba GREG. But he who had despised the
despexerat, hoc audire non words of God, supposed that his followers
posse suos sequaces could not hear them. Hence it is added,
aestimabat; unde sequitur at ille And he said, Nay, father Abraham, but if
dixit: non, pater Abraham; sed si one went to them from the dead they
quis ex mortuis ierit ad illos, would repent.
poenitentiam agent.
Chrysostomus: Quia enim For when he heard the Scriptures he

audiendo Scripturas despised them, and thought them fables,
contemnebat, et fabulas esse and therefore according to what he felt
putabat, ex his quae passus himself, he judged the like of his brethren.
fuerat, ipse quoque diiudicabat
de fratribus.
Gregorius Nyssenus: Sed et GREG NYSS. But we are also taught

aliud quoddam dogma docemur: something besides, that the soul of
quod Lazari quidem anima non Lazarus is neither anxious about present
est erga praesentia sollicita, nec things, nor looks back to aught that it has
retorquet se ad aliquod left behind, but the rich man, (as it were
relictorum; at dives quasi caught by birdlime,) even after death is
quodam visco, etiam post held down by his carnal life. For a man
mortem a vita detinetur carnali; who becomes altogether carnal in his
nam si quis omnino carnalis heart, not even after he has put off his
secundum mentem fiat, nec body is out of the reach of his passions.
postquam corpus exuerit,
removetur a passionibus eius.
Gregorius in Evang: Sed mox GREG. But soon the rich man is
diviti veraci sententia answered in the words of truth; for it
respondetur; sequitur enim ait follows, And he said to him, If they hear
autem illi: si Moysen et prophetas not Moses and the prophets, neither will
non audiunt, neque si quis ex they believe though one rose from the
mortuis resurrexerit, credent ei: dead. For they who despise the words of
quia qui verba legis despiciunt, the Law, will find the commands of their
redemptoris praecepta, qui ex Redeemer who rose from the dead, as
mortuis resurrexit, quanto they are more sublime, so much the more
subtiliora sunt, tanto hic difficilius difficult to fulfill.
implebunt.
Chrysostomus: Quod autem CHRYS. But that it is true that he who

verum sit quod qui non auscultat hears not the Scriptures, takes no heed to
Scripturis, nec mortuis redivivis the dead who rise again, the Jews have
auscultat, ostenderunt Iudaei, qui testified, who at one time indeed wished
nunc quidem volebant occidere to kill Lazarus, but at another laid hands
Lazarum, nunc vero invadebant upon the Apostles, notwithstanding that
apostolos; cum tamen a mortuis some had risen from the dead at the hour
nonnulli resurrexerint hora crucis. of the Cross. Observe this also, that every
Sed et illud considera, quod dead man is a servant, but whatever the
quisque mortuus servus est. Scriptures say, the Lord says. Therefore
Quaecumque vero dicunt let it be that dead men should rise again,
Scripturae, dicit dominus: unde and an angel descend from heaven, the
etsi resurgat mortuus, etsi Scriptures are more worthy of credit than
caelitus descenderit Angelus, all. For the Lord of Angels, the Lord as
omnibus magis sunt dignae fide well of the living and the dead, is their
Scripturae: nam Angelorum author. But if God knew this that the dead
dominus, vivorum et mortuorum, rising again, profited the living, He would
eas instituit. Si autem sciret hoc not have omitted it, seeing that He
Deus, quod mortui resurgentes disposes all things for our advantage.
prodessent viventibus, non hoc Again, if the dead were often to rise again,
omisisset, qui pro utilitate nostra this too would in time be disregarded. And
singula quaeque tractat. Sed etsi the devil also would easily insinuate
crebro resurgerent mortui, hoc perverse doctrines, devising resurrection
iterum tempore contemneretur; also by means of his own instruments, not
sed et Diabolus facile indeed really raising up the deceased, but
introduceret perversa dogmata, by certain delusions deceiving the sight of
id quoque per organa sua the beholders, or contriving, that is,
fingens, non quidem suscitans setting up some to pretend death.
vere defunctos, sed quibusdam
fallaciis spectantium frustrans
intuitum, vel ingenians quosdam
mortem simulare.
Augustinus de curis pro AUG. But some one may say, If the dead
mortuis habendisDiceret autem have no care for the living, how did the
aliquis: si nulla est mortuis cura rich man ask Abraham, that he should
de vivis, quomodo dives rogavit send Lazarus to his five brethren? But
Abraham ut mitteret Lazarum ad because he said this, did the rich man
quinque fratres suos? Sed therefore know what his brethren were
numquid, quia hoc dives ille dixit, doing, or what was their condition at that
ideo quid fratres agerent vel quid time? His care about the living was such
paterentur in illo tempore scivit? that he might yet be altogether ignorant
Ita illi cura fuit de vivis, quamvis what they were doing, just as we care
quid agerent omnino nesciret, about the dead, although we know
sicut nobis est cura de mortuis, nothing of what they do. But again the
quamvis quid agant omnino question occurs, How did Abraham know
nesciamus. Sed rursus occurrit that Moses and the prophets are here in
quaestio: quomodo hic Abraham their books? Whence also had he known
esse sciebat Moysen et that the rich man had lived in luxury, but
prophetas, idest libros eorum? Lazarus in affliction. Not surely when
Ubi etiam noverat divitem illum in these things were going on in their
deliciis, Lazarum vero in lifetime, but at their death he might know
doloribus vixisse? Verum non through Lazarus’ telling him, that in order
cum haec agerentur in vivis, sed that might not be false which the prophet
eis mortuis potuit Lazaro says; Abraham heard us not. The dead
indicante cognoscere, ne falsum might also hear something from the
sit quod ait propheta: Abraham angels who are ever present at the things
nescivit nos. Possunt et ab which are done here. They might also
Angelis, qui rebus quae aguntur know some things which it was necessary
hic, praesto sunt, audire aliquid for them to have known, not only past, but
mortui; possunt etiam aliqua also future, through the revelation of the
quae necessarium est eos Church of God.
nosse, non solum praeterita,
verum etiam futura spiritu Dei
revelante cognoscere.
Augustinus de quaest. Evang: AUG. But these things may be so taken in

Per allegoriam autem haec sic allegory, that by the rich man we
accipi possunt, ut in divite understand the proud Jews ignorant of the
intelligantur superbi Iudaeorum righteousness of God, and going about to
ignorantes Dei iustitiam, et suam establish their own. The purple and fine
volentes constituere. Purpura et linen are the grandeur of the kingdom.
byssus dignitas regni est: et And the kingdom of God (he says) shall
auferetur a vobis regnum Dei. be taken away from you. The sumptuous
Epulatio splendida, iactantia legis feasting is the boasting of the Law, in
est, in qua gloriabantur, plus ad which they gloried, rather abusing it to
pompam elationis abutentes ea, swell their pride, than using it as the
quam ad necessitatem salutis necessary means of salvation. But the
utentes. Mendicus autem nomine beggar, by name Lazarus, which is
Lazarus, qui interpretatur interpreted “assisted,” signifies want; as,
adiutus, significat indigentem, for instance, some Gentile, or Publican,
veluti gentilem aliquem, aut who is all the more relieved, as he
publicanum, qui tanto magis presumes less on the abundance of his
adiuvatur, quanto minus de resources.
suarum copia facultatum
praesumit.
Gregorius: Lazarus igitur GREG. Lazarus then full of sores,

ulceribus plenus gentilem figuratively represents the Gentile people,
populum figuraliter exprimit, qui who when turned to God, were not
dum ad Deum conversus ashamed to confess their sins. Their
peccata sua confiteri non erubuit, wound was in the skin. For what is
huic vulnus in cute fuit: quid enim confession of sins but a certain bursting
est peccatorum confessio, nisi forth of wounds. But Lazarus, full of
quaedam vulnerum ruptio? Sed wounds, desired to be fed by the crumbs
Lazarus vulneratus cupiebat which fell from the rich man’s table, and
saturari de micis quae cadebant no one gave to him; because that proud
de mensa divitis; et nemo illi people disdained to admit any Gentile to
dabat: quia gentilem quemque ad the knowledge of the Law, and words
cognitionem legis admittere flowed down to him from knowledge, as
superbus ille populus the crumbs fell from the table.
despiciebat; et quia ei verba
defluebant de scientia, quasi
micae cadebant de mensa.
Augustinus: Canes autem, qui AUG. But the dogs which licked the poor
ulcera pauperis lingebant, man’s sores are those most wicked men
nequissimi homines sunt, who loved sin, who with a large tongue
amantes peccata, qui lata lingua cease not to praise the evil works, which
etiam laudare non cessant opera another loathes, groaning in himself, and
mala, quae in se alius gemens et confessing.
confitens detestatur.
Gregorius: Nonnumquam etiam GREG. Sometimes also in the holy Word

solent in sacro eloquio per canes by dogs are understood preachers;
praedicatores intelligi, secundum according to that, That the tongue of your
illud: lingua canum tuorum ex dogs may be red by the very blood of your
inimicis ab ipso. Canum etiam enemies; for the tongue of dogs while it
lingua vulnus dum lingit curat: licks the wound heals it; for holy teachers,
quia doctores sancti dum in when they instruct us in confession of sin,
confessione peccati nostri nos touch as it were by the tongue the soul’s
instruunt, quasi vulnus mentis wound. The rich man was buried in hell,
per linguam tangunt. Dives but Lazarus was carried by angels into
autem sepultus est in Inferno, in Abraham’s bosom, that is, into that secret
sinum vero Abrahae Lazarus ab rest of which the truth says, Many shall
Angelis ductus est, idest in come from the east and the west, and
secretam requiem, de qua veritas shall lie down with Abraham, Isaac, and
dicit: multi venient ab oriente et Jacob in the kingdom of heaven, but the
occidente, et recumbent cum children of the kingdom shall be cast into
Abraham et Isaac et Iacob in outer darkness. But being afar off, the rich
regno caelorum: filii autem regni man lifted up his eyes to behold Lazarus,
eicientur in tenebras exteriores. because the unbelievers while they suffer
De longinquo autem ad the sentence of their condemnation, lying
videndum Lazarum oculos dives in the deep, fix their eyes upon certain of
levat, quia dum per damnationis the faithful, abiding before the day of the
suae supplicia infideles in imo last Judgment in rest above them, whose
sunt, fideles quosque ante diem bliss afterwards they would in no wise
extremi iudicii super se in requie contemplate. But that which they behold is
attendunt, quorum post gaudia afar off, for thither they cannot attain by
contemplari nullatenus possunt. their merits. But he is described to burn
Longe vero est quod conspiciunt, chiefly in his tongue, because the
quia illuc per meritum non unbelieving people held in their mouth the
attingunt. In lingua autem word of the Law, which in their deeds they
amplius ardere ostenditur, quia despised to keep. In that part then a man
infidelis populus verba legis in will have most burning wherein he most of
ore tenuit, quae opere servare all shows he knew that which he refused
contempsit. Ibi ergo amplius to do. Now Abraham calls him his son,
ardebit ubi se amplius ostendit whom at the same time he delivers not
scire quod facere noluit. from torments; because the fathers of this
Abraham autem filium eum unbelieving people, observing that many
vocat, quem tamen a tormento have gone aside from their faith, are not
non liberat: quoniam huius moved with any compassion to rescue
infidelis populi patres, quia them from torments, whom nevertheless
multos a sua fide deviasse they recognize as sons.
considerant, eos nulla
compassione a tormentis
eripiunt, quos tamen per carnem
filios recognoscunt.
Augustinus: Quinque autem AUG. By the five brothers whom he says

fratres, quos habere dicit in domo he has in his father’s house, he means
patris sui, Iudaeos significant qui the Jews who were called five, because
appellati sunt quinque, quia sub they were bound under the Law, which
lege detinebantur, quae per was given by Moses who wrote five
Moysen data est, qui quinque books.
libros conscripsit.
Chrysostomus: Vel habuit CHRYS. Or he had five brothers, that is,

quinque fratres, idest quinque the five senses, to which he was before a
sensus, quibus ante servierat: et slave, and therefore he could not love
ideo Lazarum amare non poterat, Lazarus because his brethren loved not
quia illi fratres non amant poverty. Those brethren have sent you
paupertatem. Illi te fratres in haec into these torments, they cannot be saved
tormenta miserunt: salvari non unless they die; otherwise it must needs
possunt nisi moriantur; alioquin be that the brethren dwell with their
necesse est ut fratres habitent brother. But why seek you that I should
cum fratre suo. Sed quid quaeris send Lazarus? They have Moses and the
ut mittam Lazarum? Habent Prophets. Moses was the poor Lazarus
Moysen et prophetas. Moyses, who counted the poverty of Christ greater
Lazarus pauper fuit, maiores than the riches of Pharaoh. Jeremiah,
divitias esse arbitratus cast into the dungeon, was fed on the
paupertatem Christi, quam bread of affliction; and all the prophets
divitias Pharaonis. Ieremias in teach those brethren. But those brethren
lacum missus pane tribulationis cannot be saved unless some one rise
vescebatur; et omnes prophetae from the dead. For those brethren, before
istos fratres docent; sed isti Christ was risen, brought me to death; He
fratres salvari non possunt nisi is dead, but those brethren have risen
aliquis ab Inferis resurrexerit. Isti again. For my eye sees Christ, my ear
enim fratres antequam Christus hears Him, my hands handle Him. From
resurgeret, me ducebant in what we have said then, we determine the
mortem: ille mortuus est, sed isti fit place for Marcion and Manichaeus, who
fratres resurrexerunt: nunc destroy the Old Testament. See what
oculus meus Christum videt, Abraham says, If they hear not Moses
auris eum audit, tactus and the prophets. As though he said, you
amplectitur. Ex hoc autem quod do well by expecting Him who is to rise
diximus, locum determinamus again; but in them Christ speaks. If you
Marcioni et Manichaeo, qui will hear them, you will hear Him also.
destruunt vetus testamentum.
Vide ergo quid dicat Abraham: si
Moysen et prophetas non
audiunt; quasi dicat: bene facis
eum qui resurrecturus est
expectando: sed in illis Christus
loquitur: si illos audies, et illum
auditurus es.
Gregorius: Iudaicus autem GREG. But the Jewish people, because

populus, quia Moysi verba they disdained to spiritually understand
spiritualiter intelligere contempsit, the words of Moses, did not come to Him
ad eum de quo Moyses locutus of whom Moses had spoken.
fuerat, non pervenit.
Ambrosius: Vel aliter. Lazarus AMBROSE; Or else, Lazarus is poor in

est pauper in saeculo, sed Deo this world, but rich to God; for not all
dives: neque enim omnis sancta poverty is holy, nor all riches vile, but as
paupertas, aut divitiae luxury disgraces riches, so holiness
criminosae; sed sicut luxuria commends poverty. Or is there any
infamat divitias, ita paupertatem Apostolical man, poor in speech, but rich
commendat sanctitas. Sive in faith, who keeps the true faith, requiring
apostolicus aliquis pauper in not the appendage of words. To such a
verbo, locuples in fide, qui veram one I liken him who ofttimes beaten by the
teneat fidem, verborum infulas Jews offered the wounds of his body to be
non requirit: cui similem illum licked as it were by certain dogs. Blessed
puto qui caesus saepius a dogs, to whom the dropping from such
Iudaeis, ulcera sui corporis wounds so falls as to fill the heart and
lambenda quibusdam, velut mouth of those whose office it is to guard
canibus, offerebat. Beati canes, the house, preserve the flock, keep off the
in quos ulcerum talium distillat wolf ! And because the word is bread, our
humor, ut impleat cor, quo faith is of the word; the crumbs are as it
custodire domum, servare were certain doctrines of the faith, that is
gregem, cavere assuescat lupos. to say, the mysteries of the Scriptures. But
Et quia panis verbum est, fides the Arians, who court the alliance of regal
autem verbi est; micae velut power that they may assail the truth of the
quaedam dogmata fidei sunt, Church, do not they seem to you to be in
mysteria scilicet Scripturarum. purple and fine linen? And these, when
Ariani autem, qui societatem they defend the counterfeit instead of the
potentiae regalis affectant ut truth, abound in flowing discourses. Rich
impugnent Ecclesiae veritatem, heresy has composed many Gospels, and
nonne tibi videntur in quadam poor faith has kept this single Gospel,
purpura et bysso iacere; qui cum which it had received. Rich philosophy
pro veris fucata defendant, has made itself many gods, the poor
divitibus abundant sermonibus? Church has known only one. Do not those
Dives haeresis Evangelia multa riches seem to you to be poor, and that
composuit, et pauper fides hoc poverty to be rich?
solum Evangelium tenuit quod
accepit. Dives philosophia plures
sibi deos fecit, pauper Ecclesia
unum Deum novit: nonne illae
videntur egere divitiae, et
redundare paupertas?
Augustinus de quaest. Evang: AUG. Again also that story may be so

Aliter etiam intelligi potest illa understood, as that we should take
narratio, ut Lazarum dominum Lazarus to mean our Lord; lying at the
significare accipiamus iacentem gate of the rich man, because he
ad ianuam illius divitis, quia se ad condescended to the proud ears of the
aures superbissimas Iudaeorum Jews in the lowliness of His incarnation;
incarnationis humilitate deiecit, desiring to be fed from the crumbs which
cupiens saturari de micis quae fell from the rich man’s table, that is,
cadebant de mensa divitis, idest seeking from them even the least works of
quaerens ab eis vel minima righteousness, which through pride they
opera iustitiae, quae suae would not use for their own table, (that is,
mensae, idest suae potestati, per their own power,) which works, although
superbiam non usurparent: quae very slight and without the discipline of
opera quamvis minima, et sine perseverance in a good life, sometimes at
disciplina perseverantiae vitae least they might do by chance, as crumbs
bonae, saltem interdum vel casu frequently fall from the table. The wounds
facerent, sicut micae de mensa are the sufferings of our Lord, the dogs
cadere solent. Ulcera, passiones who licked them are the Gentiles, whom
sunt domini; canes qui ea the Jews called unclean, and yet, with the
lingebant, gentes sunt, quos sweetest odor of devotion, they lick the
immundos Iudaei dicebant; et sufferings of our Lord in the Sacraments
tamen passiones domini in of His Body and Blood throughout the
sacramentis corporis et sanguinis whole world. Abraham’s bosom is
eius per totum iam orbem understood to be the hiding place of the
suavitate devotissima lambunt. Father, whither after His Passion our Lord
Sinus Abrahae intelligitur rising again was taken up, whither He was
secretum patris, quo post said to be carried by the angels, as it
passionem resurgens assumptus seems to me, because that reception by
est dominus, quo eum portatum which Christ reached the Father’s secret
ab Angelis ideo dictum puto, quia place the angels announced to the
ipsam receptionem, qua in disciples. The rest may be taken
secretum patris accessit, Angeli according to the former explanation,
annuntiaverunt discipulis. Cetera because that is well understood to be the
secundum superiorem Father’s secret place, where even before
expositionem accipi possunt: the resurrection the souls of the righteous
quia secretum patris bene live with God.
intelligitur ubi etiam ante
resurrectionem iustorum animae
vivunt cum Deo
Caput 17 CHAPTER XVII
Lectio 1
1 εἶπεν δὲ πρὸς τοὺς 1. Then said he to the

μαθητὰς αὐτοῦ, disciples, It is impossible but
that offenses will come: but
ἀνένδεκτόν ἐστιν τοῦ woe to him through whom
τὰ σκάνδαλα μὴ they come! 2. It were better
ἐλθεῖν, πλὴν οὐαὶ δι' οὗ for him that a millstone were
ἔρχεται: 2 λυσιτελεῖ hanged about his neck, and
he cast into the sea than
αὐτῷ εἰ λίθος μυλικὸς
that he should offend one of
περίκειται περὶ τὸν these little ones.
τράχηλον αὐτοῦ καὶ
ἔρριπται εἰς τὴν
θάλασσαν ἢ ἵνα
σκανδαλίσῃ τῶν
μικρῶν τούτων ἕνα.
Theophylactus: Quia Pharisaei THEOPHYL. Because the Pharisees
existentes avari convitiabantur were covetous and railed against Christ
Christo de paupertate praedicanti, when He preached poverty, He put to
induxit parabolam divitis et Lazari. them the parable of the rich man and
Deinde cum discipulis confert de Lazarus. Afterwards, in speaking with
Pharisaeis, indicans eos His disciples concerning the Pharisees,
schismaticos et divinae viae He declares them to be men who
impeditores esse; unde dicitur et ait caused division, and placed obstacles
ad discipulos suos: impossibile est in the divine way. As it follows: Then
ut non veniant scandala, idest said he to his disciples, It is impossible
impedimenta bonae et Deo placitae but that offenses will come, that is,
conversationis. hindrances to a good life and which is
pleasing to God.
Chrysostomus: Sunt autem CYRIL; Now there are two kinds of

duplicia scandala: quorum haec offenses, of which the one resist the
quidem divinae gloriae refragantur, glory of God, but the other serve only to
haec vero prodeunt solum ad cause a stumbling-block to the
irrogandum fratribus brethren. For the inventions of
impedimentum: nam excogitationes heresies, and every word that is spoken
haeresum, et quicumque contra against the truth, are obstructions to the
veritatem fit sermo, divinae gloriae glory of God. Such offenses however
refragatur. Non tamen ad praesens do not seem to be mentioned here, but
memorari videntur huiusmodi rather those which occur between
scandala, sed magis ea quae friends and brethren, as strifes,
contingunt inter amicos et fratres; slanders, and the like. Therefore He
sicut iurgia, detractiones et adds afterwards, If your brother
huiusmodi; unde postea subdit si trespass against you, rebuke him.
peccaverit in te frater tuus.
Theophylactus: Vel dicit, quod THEOPHYL. Or, He says that there

necesse est emergere multa must arise many obstacles to preaching
praedicationis et veritatis obstacula, and to the truth, as the Pharisees
sicut Pharisaei impediebant Christi hindered the preaching of Christ. But
praedicationem. Quaerunt autem some ask, If it needs be that offenses
aliqui: si necesse est ut veniant should come, why does our Lord
scandala, cur dominus arguit rebuke the author of the offenses? for it
scandalorum auctorem? Sequitur follows, But woe to him through when
enim vae autem illi per quem they came. For whatsoever necessity
veniunt: quidquid enim parit engenders is pardonable, or deserving
necessitas veniale est. Sed of pardon. But observe, that necessity
attende, quod necessitas ista ex itself derives its birth from free-will. For
libero arbitrio sortitur originem. our Lord, seeing how men cling to evil,
Videns enim dominus qualiter and put forward nothing good, spoke
homines innituntur malo, nec with reference to the consequence of
proponunt aliquid boni, dixit quod those things which are seen, that
quantum est ex consequentia offenses must needs come; just as if a
eorum quae videntur, necesse est physician, seeing a man using an
contingere scandala: sicut si unwholesome diet, should say, It is
medicus videns quemquam mala impossible but that such a one should
dieta utentem, dicat: necesse est be sick. And therefore to him that
hunc aegrotare; et ideo inducenti causes offenses He denounces woe,
scandala vae dicit, et poenam ei and threatens punishment, saying, It
comminatur, dicens utilius est illi si were better for him that a mill-stone
lapis molaris imponatur circa collum were hanged about his neck, and he
eius, et proiciatur in mare, quam ut cast into the sea, &c.
scandalizet unum de pusillis istis.
Beda: Secundum morem BEDE; This is spoken according to the

provinciae Palaestinae loquitur; custom of the province of Palestine; for
cum maiorum criminum apud among the ancient Jews the
veteres Iudaeos fuerit poena, ut in punishment of those who were guilty of
profundum ligato saxo the greater crimes was that they should
demergerentur. Et revera utilius est be sunk into the deep with a stone tied
innoxium poena, quamvis to them ; and in truth it were better for a
atrocissima, temporali tamen, vitam guilty man to finish his bodily life by a
finire corpoream, quam fratri punishment however barbarous, yet
nocentem mortem animae mereri temporal, than for his innocent brother
perpetuam. Recte autem qui to deserve the eternal death of his soul.
scandalizari potest, pusillus Now he who can be offended is rightly
appellatur: qui enim magnus est, called a little one; for he who is great,
quodcumque viderit, quodcumque whatsoever he is witness of; and how
passus fuerit, non declinat a fide. great soever his sufferings, swerves not
Inquantum ergo sine peccato from the faith. As far then as we can
possumus, evitare proximorum without sin, we ought to avoid giving
scandalum debemus. Si autem de offense to our neighbors. But if an
veritate scandalum sumitur, utilius offense is taken at the truth, it is better
permittitur scandalum, quam veritas to let the offense be, than that truth
relinquatur. should be abandoned.
Chrysostomus: Per scandalizantis CHRYS. But by the punishment of the

autem poenam bravium salvantis man who offends, learn the reward of
addisce: nisi enim unius animae him who saves. For had not the
salus esset sibi nimium curae, non salvation of one soul been of such
comminaretur scandalizantibus exceeding care to Christ, he would not
tantam poenam. threaten with such a punishment the
offender.
Lectio 2
3 προσέχετε ἑαυτοῖς. 3. Take heed to yourselves: If

ἐὰν ἁμάρτῃ ὁ your brother trespass against
you, rebuke him; and if he
ἀδελφός σου repent, forgive him. 4. And if
ἐπιτίμησον αὐτῷ, he trespass against you seven
καὶ ἐὰν μετανοήσῃ times in a day, and seven
times in a day turn again to
ἄφες αὐτῷ: 4 καὶ ἐὰν you, saying, I repent; you shall
ἑπτάκις τῆς ἡμέρας forgive him.
ἁμαρτήσῃ εἰς σὲ καὶ
ἑπτάκις ἐπιστρέψῃ
πρὸς σὲ λέγων,
μετανοῶ, ἀφήσεις
αὐτῷ.
Ambrosius: Post divitem qui AMBROSE; After the parable of the rich
cruciatur in poenis subicit man who is tormented in punishment,
praeceptum veniae largiendae Christ added a commandment to give
his qui se ab errore convertunt, forgiveness to those who turn themselves
ne quem desperatio non revocet from their trespasses, lest any one
a culpa; unde dicitur attendite through despair should not be reclaimed
vobis. from his fault; and hence it is said, Take
heed to yourselves.
Theophylactus: Quasi dicat: THEOPHYL. As if He says, Offenses

necesse est scandala must needs come; but it does not follow
contingere; non tamen that you must perish, if only you be on
necessarium est vos perire, si your guard: as it need not that the sheep
peccaveritis; sicut non est should perish when the wolf comes, if the
necesse oves perire lupo shepherd is watching. And since there are
veniente, si vigilet pastor. Et great varieties of offenders, (for some are
quoniam multae sunt incurable, some are curable,) He therefore
scandalizantium differentiae: adds, If your brother trespass against you,
quidam enim sunt insanabiles, rebuke him.
quidam sanabiles; ideo subiungit
si peccaverit in te frater tuus,
increpa illum; et si poenitentiam
egerit, dimitte illi.
Ambrosius: Ut neque difficilis AMBROSE; That there might neither be

venia, nec remissa sit hard-wrung pardon, nor a too easy
indulgentia: neque austera forgiveness, neither a harsh upbraiding, to
percellat invectio, vel conniventia dishearten, nor an overlooking of faults, to
non invitet ad culpam; unde et invite to sin; therefore it is said in another
alibi dicitur: corripe ipsum inter te place, Tell him his fault between him and
et ipsum solum: plus enim proficit you alone. For better is a friendly
amica correctio quam accusatio correction, than a quarrelsome
turbulenta. Illa pudorem incutit, accusation. The one strikes shame into a
haec indignationem movet. man, the other moves his indignation. He
Servetur potius quod prodi who is admonished will more likely be
metuat qui monetur: bonum saved, because he fears to he destroyed.
quippe est ut amicum magis te For it is well that he who is corrected
qui corripitur credat, quam should believe you to be rather his friend
inimicum: facilius enim consiliis than his enemy. For we have readily give
acquiescitur quam iniuriae ear to counsel than yield to injury. Fear us
succumbitur. Infirmus custos a weak preserver of consistency, but
diuturnitatis est timor, pudor shame is an excellent master of duty. For
autem bonus magister officii: qui he who fears is restrained, not amended.
enim metuit reprimitur, non But He has well said, If he trespass
emendatur. Pulchre autem posuit against you. For it is not the same thing to
si peccaverit in te: non enim est shun against God and to sin against man.
aequa conditio in Deum
hominemque peccare.
Beda: Intuendum est autem, BEDE; But we must mark, that He does
quia non passim peccanti not bid us forgive every one who sins, but
dimittere iubet, sed poenitentiam him only who repents of his sins. For by
agenti: hoc enim ordine scandala taking this course we may avoid offenses,
declinare possumus, si nullum hurting no one, correcting the sinner with
laedamus, si peccantem zelo a righteous zeal, extending the bowels of
iustitiae corripimus, si poenitenti mercy to the penitent.
misericordiae viscera pandimus.
Theophylactus: Sed quaereret THEOPHYL. But some one may well ask,
aliquis: si cum pluries indulserim If when I have several times forgiven my
fratri, iterum fit nocivus, quid brother he again trespass against me,
agendum est secum? Ideo what must I do with him? In answer
quaestioni huic respondens therefore to this question He adds, And if
subdit et si septies in die he trespass against you seven times in a
peccaverit in te, et septies in die day, and seven times in a day turn again
conversus fuerit ad te dicens: to you, saying, I repent; forgive him.
poenitet me, dimitte illi.
Beda: Septenario numero non BEDE; By using the number seven He

veniae dandae terminus ponitur, assigns no bound to the giving of pardon,
sed vel omnia peccata but commands us either to forgive all sins,
dimittenda, vel semper poenitenti or always to forgive the penitent. For by
dimittendum praecipitur: solet seven the whole of any thing or time is
enim saepe per septem, frequently represented.
cuiusque rei aut temporis
universitas indicari.
Ambrosius: Vel quia septima die AMBROSE; Or this number is used

requievit Deus ab operibus suis, because God rested on the seventh day
post hebdomadam istius mundi from His works. After the seventh day of
requies nobis diuturna promittitur, the world everlasting rest is promised us,
ut quemadmodum mala istius that as the evil works of that world shall
mundi opera cessabunt, ita etiam then cease, so also may the sharpness of
vindictae severitas conquiescat. punishment be abated.
Lectio 3
5 καὶ εἶπαν οἱ 5. And the apostles said to

ἀπόστολοι τῷ κυρίῳ, the Lord, Increase our faith.
6. And the Lord said, If you
πρόσθες ἡμῖν πίστιν. 6 had faith as a grain of
εἶπεν δὲ ὁ κύριος, εἰ mustard seed, you might
ἔχετε πίστιν ὡς κόκκον say to this sycamine tree,
σινάπεως, ἐλέγετε ἂν Be you plucked up by the
root, and be you planted in
τῇ συκαμίνῳ [ταύτῃ],
the sea; and it should obey
ἐκριζώθητι καὶ you.
φυτεύθητι ἐν τῇ
θαλάσσῃ: καὶ
ὑπήκουσεν ἂν ὑμῖν.
Theophylactus: Audientes discipuli THEOPHYL. The disciples hearing our

dominum de quibusdam arduis Lord discoursing of certain arduous
disserentem, puta de paupertate, et duties, such as poverty, and avoiding
scandalis evitandis, petunt sibi offenses, entreat Him to increase their
fidem augeri, per quam possent faith, that so they might be able to
paupertatem sequi: nihil enim adeo follow poverty, (for nothing so prompts
cultum suggerit paupertatis, sicut to a life of poverty as faith and hope in
credere et sperare in domino: et ut the Lord,) and through faith to guard
per fidem scandalis valeant against giving offenses. Therefore it is
resistere; unde dicitur et dixerunt said, And the Apostles said to the Lord,
apostoli domino: adauge nobis Increase our faith.
fidem.
Gregorius Moralium: Utque iam GREG. That is, that the faith which has
accepta per initium fuerat, quasi per already been received in its beginning,
augmentum graduum ad might go on increasing more and more
perfectionem veniret. to perfection.
Augustinus de quaest. Evang: AUG. We may indeed understand that

Potest quidem intelligi hanc fidem they asked for the increase of that faith
sibi augeri postulasse qua creduntur by which men believe in the things
ea quae non videntur; sed tamen which they see not; but there is further
dicitur etiam fides rerum, quando signified a faith in things, whereby not
non verbis, sed ipsis rebus with the words only, but the things
praesentibus creditur quod futurum themselves present, we believe. And
est, cum iam per speciem this shall be, when the Wisdom of God,
manifestam se contemplandam by whom all things were made, shall
praebebit sanctis ipsa Dei sapientia, reveal Himself openly to His saints
per quam facta sunt omnia. face to face.
Theophylactus: Dominus autem THEOPHYL. But our Lord told them

ostendit eis quod bene peterent, et that they asked well, and that they
quod credere deberent constanter, ought to believe steadfastly, forasmuch
ostendens eis quod fides multa as faith could do many things; and
potest; unde sequitur dixit autem hence it follows, And the Lord; said,
dominus: si habueritis fidem sicut you had faith as a grain. of mustard
granum sinapis, dicetis huic arbori seed, & c. Two mighty acts are here
moro: eradicare et transplantare in brought together in the same sentence;
mare, et obediet vobis. Duo magna the transplanting of that which was
concurrunt in idem, transpositio rooted in the earth, and the planting
radicati in terra, et plantatio in mari: thereof in the sea, (for what is ever
quid enim in undis plantatur? Per planted in the waves?) by which two
quae duo virtutem fidei manifestat. things He declares the power of faith.
Chrysostomus in Matthaeum: CHRYS. He mentions the mustard

Mentionem autem facit sinapis, quia seed, because, though small in size, it
eius granum, etsi sit parvum is mightier in power than all the others.
quantitate, est tamen potestate He implies then that the least part of
virtuosius omnibus. Insinuat igitur faith can do great things. But though
quod minimum suae fidei magna the Apostles did not transplant the
potest. Si autem morum non mulberry tree, do not you accuse them;
transposuerunt apostoli, non for our Lord said not, You shall
calumnieris: non enim dixit: transplant, but, You shall be able to
transferetis, sed: transferre poteritis; transplant. But they did not, because
sed noluerunt, quia opus non erat, there was no need, seeing that they
cum maiora fecerint. did greater things.
Chrysostomus: Quaeret autem But some one will ask, How does
aliquis: quomodo Christus dicit Christ say, that it is the least part of
minimam partem esse fidei, quae faith which can transplant a mulberry
morum vel montem potest tree or a mountain, whereas Paul says
transponere, cum Paulus dicat hanc that it is all faith which moves
esse omnem fidem quae montes mountains? We must then answer, that
transfert? Dicendum igitur est, quod the Apostle imputes the moving of
apostolus attribuit toti fidei montem mountains to all faith, not as though
transponere, non tamquam tota only the whole of faith could do this,
fides solum hoc possit, sed quia hoc but because this seemed a great thing
carnalibus magnum videbatur to carnal men on account of the
propter eminentiam corporis. vastness of the body.
Beda: Vel fidem perfectam dominus BEDE; Or our Lord here compares
hic grano sinapis comparat, eo quod perfect faith to a grain of mustard seed,
sit in facie humilis, et in pectore because it is lowly in appearance, but
fervens. Mystice autem per morum, fervid in heart. But mystically by the
cuius colore sanguineo fructus et mulberry tree, (whose fruit and
virgulta rubent, Evangelium crucis branches are red with a blood-red
exprimitur, quae per fidem color,) is represented the Gospel of the
apostolorum de gente Iudaeorum, in cross, which, through the faith of the
qua velut in stirpe generis tenebatur, Apostles being uprooted by the word of
verbis praedicationis eradicata, et in preaching from the Jewish nation, in
mare gentium plantata est. which it was kept as it were in the
lineal stock, was removed and planted
in the sea of the Gentiles.
Ambrosius: Vel hoc dicitur quando AMBROSE; Or this is said because

fides spiritum excludit immundum: faith keeps out the unclean spirit,
nam fructus mori primo albet in especially since the nature of the tree
flore, qui inde iam formatus erutilat, falls in with this meaning. For the fruit
maturitate nigrescit. Diabolus of the mulberry is at first white in the
quoque, ex albenti angelicae flore blossom, and being formed from
naturae, et potestate rutilanti, thence grows red, and blackens as it
praevaricatione deiectus, tetro gets ripe. The devil also having by
inhorruit odore peccati. transgression fallen from the white
flower of the angelic nature and the
bright beams of his power, grows
terrible in the black odor of sin.
Chrysostomus: Morum etiam CHRYS. The mulberry may be also

Diabolo aptabis: nam sicut mori compared to the devil, for as by the
frondibus vermes aluntur, sic leaves of the mulberry tree certain
Diabolus per cogitationes exortas ab worms are fed, so the devil, by the
eo, alit nobis vermem perpetuum. imaginations which proceed from him,
Sed hanc morum potest fides ab is feeding for us a never dying worm;
animabus nostris evellere, et in but this mulberry tree faith is able to
abyssum demergere. pluck out of our souls, and plunge it
into the deep.
Lectio 4
7 τίς δὲ ἐξ ὑμῶν δοῦλον 7. But which of you, having

ἔχων ἀροτριῶντα ἢ a servant plowing or feeding
cattle, will say to him by and
ποιμαίνοντα, ὃς by, when he is come from
εἰσελθόντι ἐκ τοῦ the field, Go and sit down to
ἀγροῦ ἐρεῖ αὐτῷ, meat? 8. And will not rather
say to him, Make ready
εὐθέως παρελθὼν wherewith I may sup, and
ἀνάπεσε, 8 ἀλλ' οὐχὶ gird yourself, and serve me,
ἐρεῖ αὐτῷ, ἑτοίμασον τί till I have eaten and
δειπνήσω, καὶ drunken; and afterward you
shall eat and drink? 9. Does
περιζωσάμενος
he thank that servant
διακόνει μοι ἕως φάγω because he did the things
καὶ πίω, καὶ μετὰ ταῦτα that were commanded him?
φάγεσαι καὶ πίεσαι σύ; I trow not. 10. So likewise
9 μὴ ἔχει χάριν τῷ you, when you shall have
done all those things which
δούλῳ ὅτι ἐποίησεν τὰ are commanded you, say,
διαταχθέντα; 10 οὕτως We are unprofitable
καὶ ὑμεῖς, ὅταν servants: we have done that
ποιήσητε πάντα τὰ which was our duty to do.
διαταχθέντα ὑμῖν,
λέγετε ὅτι δοῦλοι
ἀχρεῖοί ἐσμεν, ὃ
ὠφείλομεν ποιῆσαι
πεποιήκαμεν.
Theophylactus: Quia fides THEOPHYL. Because faith makes its

proprium possessorem facit possessor a keeper of God’s
divinorum mandatorum commandments, and adorns him with
observatorem, vivificis eum wonderful works; it would seem from
exornans operibus, exinde thence that a man might thereby fall
videbatur hominem incurrere posse into the sin of pride. Our Lord therefore
superbiae vitium: unde praemonuit forewarned His Apostles by a fit
dominus apostolos ne superbiant in example, not to boast themselves in
virtutibus suis, per exemplum their virtues, saying, But which of you
conveniens, dicens quis autem having a servant plowing, &c.
vestrum habens servum arantem
aut boves pascentem, qui regresso
de agro dicat illi: statim transi et
recumbe?
Augustinus de quaest. Evang: Vel AUG. Or else; To the many who

aliter. Hanc ergo fidem understand not this faith in the truth
praestantissimae veritatis plerisque already present, our Lord might seem
non intelligentibus, videri potest not to have answered the petitions of
dominus discipulis suis non ad id His disciples. And there appears a
quod petierant respondisse. Difficile difficulty in the connection here, unless
autem mihi apparet; nisi we suppose He meant the change from
intelligamus ex fide in fidem, idest faith to faith, from that faith, namely, by
ex fide ista, qua ministratur Deo, in which we serve God, to that whereby
eam significasse transferri ubi we enjoy Him. For then will our faith be
fruantur Deo. Augebitur enim fides increased when we first believe the
cum primo verbis praedicantibus, word preached, next the reality
deinde rebus apparentibus creditur: present. But that joyful contemplation
sed illa contemplatio summam possesses perfect peace, which is
quietem habet, quae in aeterno Dei given to us in the everlasting kingdom
regno retribuitur. Summa vero quies of God. And that perfect peace is the
illa praemium est iustorum laborum, reward of those righteous labors, which
qui in Ecclesiae administratione are performed in the administration of
peraguntur: et ideo quamvis in agro the Church. Be then the servant in the
aret servus aut pascat, hoc est in field ploughing, or feeding, that is, in
vita saeculari vel terrena verset this life either following his worldly
negotia, vel stultis hominibus business, or serving foolish men, as it
tamquam pecoribus serviat; opus were cattle, he must after his labors
est ut post illos labores domum return home, that is, be united to the
veniat; hoc est Ecclesiae societur. Church.
Beda: Vel servus de agro egreditur, BEDE; Or the servant departs from the
cum intermisso ad tempus opere field when giving up for a time his work
praedicandi, ad conscientiam of preaching, the teacher retires into
doctorem recurrit, sua secum acta his own conscience, pondering his own
vel dicta retractans; cui non statim words or deeds within himself. To
dominus dicit transi, de hac vita whom our Lord does not at once say,
mortali; recumbe, idest in aeterna Go from this mortal life, and sit down to
sede beatae vitae refovere. meat, that is, refresh yourself in the
everlasting resting-place of a blessed
life.
Ambrosius: Intelligitur enim quia AMBROSE; For we know that no one

nullus recumbit nisi ante transierit. sits down before he has first passed
Denique et Moyses ante transivit, ut over. Moses indeed also passed over,
magnum visum videret. Sicut ergo that he might see a great sight. Since
tu non solum non dicis servo tuo then you not only say to your servant,
recumbe, sed exigis ab eo aliud Sit down to meat, but require from him
ministerium; ita nec in te patitur another service, so in this life the Lord
dominus unius usum esse operis et does not put up with the performance
laboris: quia dum vivimus, debemus of one work and labor, because as long
semper operari; unde sequitur et as we live we ought always to work.
non dicat ei: para quod coenem, et Therefore it follows, And will not rather
praecinge te, et ministra mihi, donec say, Make ready wherewith I may sup.
manducem et bibam?
Beda: Iubet parari quod coenet, hoc BEDE; He bids make ready wherewith
est post laborem apertae locutionis he may sup, that is, after the labors of
humilitatem quoque considerationis public discourse, He bids him humble
propriae exhibere: tali coena himself in self-examination. With such a
dominus pasci desiderat. Praecingi supper our Lord desires to be fed. But
autem est mentem humiliatam ab to gird one’s self is to collect the mind
omnibus fluctuantium cogitationem which has been enfolded in the base
finibus, quibus operum gressus coil of fluctuating thoughts, whereby its
impediri solet, constringere: nam qui steps in the cause of good works are
vestimenta praecingit, hoc agit ne wont to be entangled. For he who girds
incedens involvatur ad lapsum. up his garments does so, that in
Ministrare vero Deo, est absque walking he may not be tripped up. But
gratiae eius auxilio nihil virium to minister to God, is to acknowledge
habere profiteri. that we have no strength without the
help of His grace.
Augustinus de quaest. Evang: AUG. While His servants also are

Ministrantibus etiam, hoc est ministering, that is, preaching the
evangelizantibus servis suis, Gospel, our Lord is eating and drinking
manducat et bibit dominus the faith and confession of the
confessionem et fidem gentium. Gentiles. It follows, And afterward you
Sequitur et post haec tu shall eat and drink.
manducabis et bibes.
Beda: Quasi dicat: postquam tuae As if He says, After that I have been
praedicationis opere delectatus, delighted with the work of your
tuaeque compunctionis epulis fuero preaching, and refreshed myself with
refectus, tunc demum transies, et the choice food of your compunction,
aeternis meae sapientiae dapibus in then at length shall you go, and feast
aeternum reficieris. yourself everlastingly with the eternal
banquet of wisdom.
Cyrillus: Docet autem dominus CYRIL; Our Lord teaches us that it is

quod ius potestatis dominicae quasi no more than the just and proper right
debitam subiectionem requirit a of a master to require, as their bounder
famulis, cum subdit numquid duty, subjection from servants, adding,
gratiam habet servo illi, quia fecit Does he thank that servant because he
quae sibi imperaverat? Non puto. did the things that were commanded
Per hoc morbus superbiae tollitur. him? I trow not. Here then is the
Quid superbis? Ignoras quod si non disease of pride cut away. Why boast
persolvis debitum, periculum you yourself? Do you know that if you
imminet; si vero persolvas, nullam pay not your debt, danger is at hand,
gratiam facis? Secundum illud but if you pay, you do nothing thank-
Pauli: si evangelizavero, non est worthy? As St. Paul says, For though I
mihi gloria; necessitas enim mihi preach the Gospel I have nothing to
est: vae mihi si non evangelizavero. glory of, for necessity is laid upon me,
yea woe is to me if I preach not the
Considera ergo, quod qui apud nos Gospel.
dominantur, non referunt gratias,
cum aliqui subditorum statuta sibi Observe then that they who have rule
prosequuntur obsequia; sed ex among us, do not thank their subjects,
benevolentia saepius suorum when they perform their appointed
provocantes affectum, maiorem eis service, but by kindness gaining the
appetitum serviendi aggenerant. Sic affections of their people, breed in them
et Deus petit quidem a nobis a greater eagerness to serve them. So
famulatum iure servitii; verum, quia likewise God requires from us that we
clemens et bonus est, honores should wait upon Him as His servants,
laborantibus pollicetur; et but because He is merciful, and of
supereminet sudoribus subiectorum great goodness, He promises reward to
benevolentiae magnitudo. them that work, and the greatness of
His loving-kindness far exceeds the
labors of His servants.
Ambrosius: Non ergo te iactes, si AMBROSE; Boast not yourself then

bene servisti, quod facere debuisti. that you have been a good servant.
Obsequitur sol, obtemperat luna, You have done what you ought to have
serviunt Angeli; et nos ergo non a done. The sun obeys, the moon
nobis laudem exigamus. Unde submits herself, the angels are subject;
concludens subdit sic et vos, cum let us not then seek praise from
omnia feceritis, dicite: quia servi ourselves. Therefore He adds in
inutiles sumus: quod debuimus conclusion, So likewise you, when you
facere, fecimus. have done all good things, say, We are
unprofitable servants, we have done
that which it was our duty to do.
Beda: Servi quidem, quia pretio BEDE; Servants, I say, because bought
empti; inutiles, quia dominus with a price; unprofitable, for the Lord
bonorum nostrorum non indiget, vel needs not our good things, or because
quia non sunt condignae passiones the sufferings of this present time are
huius temporis ad futuram gloriam. not worthy to be compared to the glory
Haec igitur est in hominibus fidei which shall be revealed in us. Herein
perfectio, si omnibus quae sunt then is the perfect faith of men, when
praecepta impletis, imperfectos having done all things which were
esse se noverint. commanded them, they acknowledge
themselves to be imperfect.
Lectio 5

πορεύεσθαι εἰς he went to Jerusalem, that
he passed through the midst
ἰερουσαλὴμ καὶ αὐτὸς of Samaria and Galilee. 12.
διήρχετο διὰ μέσον And as he entered into a
σαμαρείας καὶ certain village, there met
γαλιλαίας. 12 καὶ him ten men that were
εἰσερχομένου αὐτοῦ εἴς lepers, which stood afar off:
τινα κώμην 13. And they lifted up their
voices, and said, Jesus,
ἀπήντησαν [αὐτῷ] Master, have mercy on us.
δέκα λεπροὶ ἄνδρες, οἳ 14. And when he saw them,
ἔστησαν πόρρωθεν, 13 he said to them, Go show
καὶ αὐτοὶ ἦραν φωνὴν yourselves to the priests.
And it came to pass, that, as
λέγοντες, Ἰησοῦ
they went, they were
ἐπιστάτα, ἐλέησον cleansed. 15. And one of
ἡμᾶς. 14 καὶ ἰδὼν εἶπεν them, when he saw that he
αὐτοῖς, πορευθέντες was healed, turned back,
ἐπιδείξατε ἑαυτοὺς and with a loud voice
glorified God, 16. And fell
τοῖς ἱερεῦσιν. καὶ down on his face at his feet,
ἐγένετο ἐν τῷ ὑπάγειν giving him thanks: and he
αὐτοὺς was a Samaritan. 17. And
ἐκαθαρίσθησαν. 15 εἷς Jesus answering said, Were
there not ten cleansed? but
δὲ ἐξ αὐτῶν, ἰδὼν ὅτι
where are the nine? 18.
ἰάθη, ὑπέστρεψεν μετὰ There are not found that
φωνῆς μεγάλης returned to give glory to
δοξάζων τὸν θεόν, 16 God, save this stranger. 19.
καὶ ἔπεσεν ἐπὶ And he said to him, Arise,
go your way: your faith has
πρόσωπον παρὰ τοὺς made you whole.
πόδας αὐτοῦ
εὐχαριστῶν αὐτῷ: καὶ
αὐτὸς ἦν σαμαρίτης. 17
ἀποκριθεὶς δὲ ὁ Ἰησοῦς
εἶπεν, οὐχὶ οἱ δέκα
ἐκαθαρίσθησαν; οἱ δὲ
ἐννέα ποῦ; 18 οὐχ
εὑρέθησαν
ὑποστρέψαντες δοῦναι
δόξαν τῷ θεῷ εἰ μὴ ὁ
ἀλλογενὴς οὗτος; 19
καὶ εἶπεν αὐτῷ,
ἀναστὰς πορεύου: ἡ
πίστις σου σέσωκέν σε.
Ambrosius: Post praedictam AMBROSE; After speaking the

parabolam reprehenduntur ingrati; foregoing parable, our Lord censures
dicitur enim et factum est, dum iret the ungrateful;
Iesus in Ierusalem, transibat per
mediam Samariam et Galilaeam.
Titus: Ut ostendat quod Samaritani TITUS BOST. saying, And it came to

quidem benevoli, Iudaei vero pass, showing that the Samaritans
praedictis beneficiis sunt ingrati: were indeed well disposed towards the
erat enim discordia inter mercies above mentioned, but the Jews
Samaritanos et Iudaeos: quam ipse not so. For there was enmity between
quasi pacificans inter utrosque the Jews and the Samaritans, and He
transit, ut utrosque compingat in to allay this, passed into the midst of
unum novum hominem. both nations, that he might cement both
into one new man.
Cyrillus: Deinde suam gloriam CYRIL; The Savior next manifests His
salvator manifestat, attrahens ad glory by drawing over Israel to the faith.
fidem Israel; unde sequitur et cum As it follows, And as he entered into a
ingrederetur quoddam castellum, certain village, there met him ten men
occurrerunt ei decem viri leprosi, ab that were lepers, men who were
urbibus et oppidis expulsi, et quasi banished from the towns and cities, and
immundi ritu legis Mosaicae. counted unclean, according to the rites
of the Mosaic law.
Titus: Conversabantur autem ad TITUS BOST. They associated

invicem, quia fecerat eos unanimes together from the sympathy they felt as
communitas passionis; et partakers of the same calamity, and
praestolabantur transitum Iesu, were waiting till Jesus passed,
solliciti donec advenientem anxiously looking out to see Him
Christum viderent; unde sequitur approach. As it is said, Which stood
qui steterunt a longe: eo quod lex afar off, for the Jewish law esteems
Iudaeorum lepram immundam leprosy unclean, whereas the law of the
iudicat; lex autem evangelica non Gospel calls unclean not the outward,
externam, sed internam asserit but the inward leprosy.
esse immundam.
Theophylactus: A longe ergo THEOPHYL. They therefore stand afar

stabant quasi verecundantes de off as if ashamed of the uncleanness
immunditia quae eis imputabatur: which was impaled to them, thinking
putabant enim quod Christus eos that Christ would loathe them as others
fastidiret ad modum aliorum. Sic did. Thus they stood afar off, but were
ergo astiterunt loco, sed facti sunt made nigh to Him by their prayers. For
proximi deprecando: prope enim the Lord is nigh to all them that call
est dominus omnibus invocantibus upon him in truth. Therefore it follows,
eum in veritate; unde sequitur et And they lifted up their voices, and said,
levaverunt vocem, dicentes: Iesu Jesus, Master, have mercy upon us.
praeceptor, miserere nostri.
Titus: Dicunt nomen Iesu, et TITUS BOST. They pronounce the
lucrifaciunt rem; nam Iesus name of Jesus, and gain to themselves
interpretatur salvator: dicunt the reality. For Jesus is by interpretation
miserere nobis, propter Savior. They say, Have mercy upon us,
experientiam virtutis eius; neque because they were sensible of His
argentum petentes neque aurum, power, and sought neither for gold and
sed ut aspectum corporis sanum silver, but that their bodies might put on
obtineant. again a healthful appearance.
Theophylactus: Nec simpliciter THEOPHYL. They do not merely

obsecrant eum, nec rogant eum ut supplicate or entreat Him as if He were
mortalem: vocat eum a man, but they call Him Master or
praeceptorem, idest dominum, quo Lord, as if almost they looked upon Him
pene videntur hunc opinari Deum. as God. But He bids them show
At ipse iubet illis ut ostenderent se themselves to the priests, as it follows,
sacerdotibus; unde sequitur quos ut And when he saw them, he said, Go,
vidit, dixit: ite, ostendite vos show yourselves to the priests. For they
sacerdotibus: ipsi enim were examined whether they were
experiebantur si mundati forent a cleansed from their leprosy or not.
lepra vel non.
Cyrillus: Lex etiam mundatos a CYRIL; The law also ordered, that
lepra iubebat offerre sacrificium those who were cleansed from leprosy
causa purgationis. should offer sacrifice for the sake of
their purification.
Theophylactus: Iubere ergo eis ut THEOPHYL. Therefore in bidding them

irent ad sacerdotes, nihil aliud go to the priests he meant nothing more
innuebat nisi quod debebant curari; than that they were just about to be
unde sequitur et factum est, dum healed; and so it follows, And it came to
irent, mundati sunt. pass that as they went they were
healed.
Cyrillus: In quo Iudaeorum CYRIL; Whereby the Jewish priests

pontifices aemuli gloriae eius who were jealous of His glory might
cognoscere poterant quod know that it was by Christ granting
inopinate et mirifice sanati sunt, them health that they were suddenly
concedente Christo eis salutem. and miraculously healed.
Theophylactus: Cum autem THEOPHYL. But out of the ten, the

decem essent, novem, qui nine Israelites were ungrateful, whereas
Israelitae erant, ingrati fuerunt; sed the Samaritan stranger returned and
alienigena Samaritanus reversus, lifted up his voice in thanksgiving, as it
voces emittebat benignas; unde follows, And one of them turned back,
sequitur unus autem ex illis ut vidit and with a loud voice glorified God.
quia mundatus est, regressus est
cum magna voce magnificans
Deum.
Titus: Dedit autem ei TITUS BOST. When he found that he

appropinquandi fiduciam suscepta was cleansed, he had boldness to draw
purgatio; unde sequitur et cecidit in near, as it follows, And fell down on his
faciem suam ante pedes eius, face at his feet giving him thanks. Thus
gratias agens, ex procubitu et by his prostration and prayers shelving
supplicatione fidem suam simul at once both his faith and his gratitude.
cum benevolentia pandens. It follows, And he was a Samaritan.
Sequitur et hic erat Samaritanus.
Theophylactus: Hinc poterit THEOPHYL. We may gather from this

quisquis conicere quod nihil impedit that a man is not one whit hindered
quemquam placere Deo, etsi de from pleasing God because he comes
genere profano processerit, from a cursed race, only let him bear in
dummodo bonum gerat propositum. his heart an honest purpose. Further,
Nullus etiam natus ex sanctis let not him that is born of saints boast
superbiat; novem enim qui himself, for the nine who were Israelites
Israelitae erant, ingrati fuerunt; were ungrateful; and hence it follows,
unde sequitur respondens autem And Jesus answering him said, Were
Iesus dixit: nonne decem mundati there not ten cleansed?
sunt? Et novem ubi sunt? Non est
inventus qui rediret, et daret
gloriam Deo, nisi hic alienigena.
Titus: Per hoc ostenditur quod TITUS BOST. Wherein it is shown, that
promptiores ad fidem erant strangers were more ready to receive
alienigenae: lentus enim erat ad the faith, but Israel was slow to believe;
fidem Israel; unde subditur et ait illi: and so it follows, And he said to him,
surge, vade, quia fides tua te Arise, go your way, your faith has made
salvum fecit. you whole.
Augustinus de quaest. Evang: AUG. The lepers may be taken

Mystice autem leprosi intelligi mystically for those who, having no
possunt qui scientiam verae fidei knowledge of the true faith, profess
non habentes, varias doctrinas various erroneous doctrines. For they
profitentur erroris: non enim do not conceal their ignorance, but
abscondunt imperitiam suam, sed brazen it forth as the highest wisdom,
pro summa peritia proferunt in making a vain show of it with boasting
lucem, et iactantiam sermonis words. But since leprosy is a blemish in
ostendunt. Coloris quippe vitium color, when true things appear clumsily
lepra est; vera ergo falsis inordinate mixed up with false in a single
permixta in una disputatione vel discourse or narration, as in the color of
narratione hominis, tamquam in a single body, they represent a leprosy
unius corporis colore apparentia, streaking and disfiguring as it were with
significant lepram, tamquam veris true and false dyes the color of the
falsisque colorum fucis humana human form. Now these lepers must be
corpora variantem atque so put away from the Church, that
maculantem. Hi autem tam vitandi being as far removed as possible, they
sunt Ecclesiae ut, si fieri potest, may with loud shouts call upon Christ.
longius remoti magno clamore But by their calling Him Teacher, I think
Christum interpellent. Quod autem it is plainly implied that leprosy is truly
praeceptorem eum invocaverunt, the false doctrine which the good
satis puto significari vere lepram teacher may wash away. Now we find
falsam esse doctrinam, quam that of those upon whom our Lord
bonus praeceptor abstergat. Nullum bestowed bodily mercies, not one did
autem eorum quibus haec He send to the priests, save the lepers,
corporalia beneficia dominus for the Jewish priesthood was a figure
praestitit, invenitur misisse ad of that priesthood which is in the
sacerdotem nisi leprosos. Church. All vices our Lord corrects and
Sacerdotium enim Iudaeorum figura heals by His own power working
fuit sacerdotii quod est in Ecclesia. inwardly in the conscience, but the
Cetera autem vitia per seipsum teaching of infusion by means of the
interius in conscientia dominus Sacrament, or of catechizing by word of
sanat et corrigit; doctrina vero vel mouth, was assigned to the Church.
imbuendi per sacramenta, vel And as they went, they were cleansed;
catechizandi per sermonem just as the Gentiles to whom Peter
potestas Ecclesiae tributa est. Qui came, having not yet received the
dum irent, mundati sunt: quia sacrament of Baptism, whereby we
gentiles, ad quos venerat Petrus, come spiritual to the priests, are
nondum accepto Baptismatis declared cleansed by the infusion of the
sacramento, per quod spiritualiter Holy Spirit. Whoever then follows true
ad sacerdotes pervenitur, infusione and sound doctrine in the fellowship of
spiritus sancti mundati declarantur. the Church, proclaiming himself to be
Quisquis ergo in Ecclesiae free from the confusion of lies, as it
societate doctrinam integram were a leprosy, yet still ungrateful to his
veramque assequitur, eo quod Cleanser does not prostrate himself
manifestetur, varietate with pious humility of thanksgiving, is
mendaciorum tamquam lepra like to those of whom the Apostle says,
caruisse, et tamen ingratus Deo that when they knew God, they glorified
mundatori suo gratiarum him not as God, nor were thankful.
agendarum pia humilitate non Such then will remain in the ninth
prosternitur, similis est illis de number as imperfect. For the nine need
quibus dicit apostolus quod cum one, that by a certain form of unity they
Deum cognovissent, non ut Deum may be cemented together, in order to
magnificaverunt, aut gratias become ten. But he who gave thanks
egerunt. Ideo tales in novenario was approved of as a type of the one
numero tamquam imperfecti only Church. And since these were
remanebunt: novem enim indigent Jews, they are declared to have lost
uno ut quadam unitatis forma through pride the kingdom of heaven,
coagulentur, ut decem sint. Ille wherein most of all unity is preserved.
autem qui gratias egit, unicae But the man who was a Samaritan,
Ecclesiae significatione approbatus which is by interpretation “guardian,”
est. Et quia illi erant Iudaei, giving back to Him who gave it that
amisisse per superbiam declarati which he had received, according to the
sunt regnum caelorum, ubi maxime Psalm, My strength will I preserve for
unitas custoditur. Iste vero, qui erat you, has kept the unity of the kingdom
Samaritanus, quod interpretatur with humble devotion.
custos, illi a quo accepit tribuens
quod accepit, secundum illud:
fortitudinem meam ad te custodiam,
unitatem regni humili devotione
servavit.
Beda: Cecidit autem in faciem, quia BEDE; He fell upon his face, because
ex malis quae se perpetrasse he blushes with shame when he
meminit, erubescit: qui surgere et remembers the evils he had committed.
ire praecipitur: quia qui infirmitatem And he is commended to rise and walk,
suam cognoscens humiliter iacet, because he who, knowing his own
per divini verbi consolationem ad weakness, lies lowly on the ground, is
fortia opera proficere iubetur. Si led to advance by the consolation of the
autem fides salvum fecit eum qui se divine word to mighty deeds. But if faith
ad agendas gratias inclinavit: ergo made him whole, who hurried himself
perfidia perdit eos qui de acceptis back to give thanks, therefore does
beneficiis Deo dare gloriam unbelief destroy those who have
neglexerunt, quapropter fidem per neglected to give glory to God for
humilitatem augeri debere, sicut in mercies received. Wherefore that we
parabola superiori decernitur, ita hic ought to increase our faith by humility,
ipsis rebus ostenditur. as it is declared in the former parable,
so in this is it exemplified in the actions
themselves.
Lectio 6
20 ἐπερωτηθεὶς δὲ 20. And when he was

ὑπὸ τῶν φαρισαίων demanded of the Pharisees
when the kingdom of God
πότε ἔρχεται ἡ should come, he answered
βασιλεία τοῦ θεοῦ them and said, The kingdom
ἀπεκρίθη αὐτοῖς καὶ of God comes not with
εἶπεν, οὐκ ἔρχεται ἡ observation: 21. Neither shall
they say, Lo here! or, lo there!
βασιλεία τοῦ θεοῦ
for, behold, the kingdom of
μετὰ παρατηρήσεως, God is within you.
21 οὐδὲ ἐροῦσιν, ἰδοὺ
ὧδε: ἤ, ἐκεῖ: ἰδοὺ γὰρ
ἡ βασιλεία τοῦ θεοῦ
ἐντὸς ὑμῶν ἐστιν.
Cyrillus: Cum salvator in CYRIL; Because our Savior, in His
sermonibus quos ad alios discourses which He addressed to
dirigebat, frequenter regnum Dei others, spoke often of the kingdom of
meminisset, ob hoc Pharisaei eum God, the Pharisees derided Him; hence
deridebant; unde dicitur it is said, And when he was asked by the
interrogatus autem a Pharisaeis: Pharisees when the kingdom of God
quando venit regnum Dei? Quasi should come. As though they said
irrisorie dicerent: antequam veniat tauntingly, “Before the kingdom of God
de quo loqueris, mors crucis te come, which you speak of, the death of
occupabit. Dominus autem the cross will be your lot.” But our Lord
patientiam ostendens, increpatus testifying His patience, when reviled
non increpat; sed potius malos reviles not again, but the rather because
existentes suo non dedignatur they were evil, returns not a scornful
responso; sequitur enim respondit answer; for it follows, He answered and
eis, et dixit: non veniet regnum Dei said, The kingdom comes not with
cum observatione; quasi dicat: observation; as if he says, “Seek not to
non quaeratis de temporibus know the time when the kingdom of
quibus iterum instabit tempus heaven shall again be at hand.
regni caelorum.
Beda: Illud enim tempus neque ab For that time can be observed neither by
hominibus, neque ab Angelis men nor angels, not as the time of the
potest observari, sicut tempus Incarnation which was proclaimed by the
incarnationis prophetarum foretelling of Prophets and the heraldings
vaticiniis et Angelorum est of Angels.” Wherefore He adds, Neither
manifestatum praeconiis; unde shall they say, Lo here! or, Lo there! Or
subdit neque dicent: ecce hic, aut: else, They ask about the kingdom of
ecce illic. Vel aliter. Interrogant de God, because, as is said below, they
tempore regni Dei, quia, sicut infra thought that on our Lord’s coming into
dicitur, existimabant quod veniente Jerusalem, the kingdom of God would be
Hierosolymam domino, confestim immediately manifested. Therefore our
regnum Dei manifestaretur; unde Lord answers, that the kingdom of God
dominus respondet, quod regnum will not come with observation.
Dei non veniet cum observatione.
Cyrillus: Solum autem ad CYRIL; Now it is only for the benefit of

utilitatem cuiuslibet hominis esse each individual that He says that which
fatetur illud quod subditur ecce follows, For behold the kingdom of God
enim regnum Dei intra vos est, is within you; that is, it rests with you and
idest, in vestris affectibus et in your own hearts to receive it. For every
potestate vestra id capere: potest man who is justified by faith and the
enim quilibet homo iustificatus per grace of God, and adorned with virtues,
fidem Christi et virtutibus ornatus may obtain the kingdom of heaven.
regnum obtinere caelorum.
Gregorius Nazianzenus: Vel GREG NYSS. Or, perhaps, the kingdom

forsitan regnum nobis insitum dicit of God being within us, means that joy
inditam animabus nostris laetitiam that is implanted in our hearts by the
per spiritum sanctum: ea enim est Holy Spirit. For that is, as it were, the
velut imago et arrha perennis image and pledge of the everlasting joy
laetitiae, qua in futuro saeculo with which in the world to come the souls
sanctorum animae gaudent. of the Saints rejoice.
Beda: Vel regnum Dei seipsum BEDE; Or the kingdom of God means
dicit intra illos positum, hoc est in that He Himself is placed in the midst of
cordibus eorum per fidem them, that is, reigning in their hearts by
regnantem. faith.
Lectio 7
22 εἶπεν δὲ πρὸς 22. And he said to the

τοὺς μαθητάς, disciples, The days will come,
when you shall desire to see
ἐλεύσονται ἡμέραι one of the days of the Son of
ὅτε ἐπιθυμήσετε man, and you shall not see it.
μίαν τῶν ἡμερῶν 23. And they shall say to you,
τοῦ υἱοῦ τοῦ See here; or, see there: go not
after them, nor follow them. 24.
ἀνθρώπου ἰδεῖν καὶ
For as the lightning, that
οὐκ ὄψεσθε. 23 καὶ lightens out of the one part
ἐροῦσιν ὑμῖν, ἰδοὺ under heaven, shines to the
ἐκεῖ: [ἤ,] ἰδοὺ ὧδε: other part under heaven; so
μὴ ἀπέλθητε μηδὲ shall also the Son of man be in
his day. 25. But first must he
διώξητε. 24 ὥσπερ suffer many things, and be
γὰρ ἡ ἀστραπὴ rejected of this generation.
ἀστράπτουσα ἐκ τῆς
ὑπὸ τὸν οὐρανὸν εἰς
τὴν ὑπ' οὐρανὸν
λάμπει, οὕτως ἔσται
ὁ υἱὸς τοῦ ἀνθρώπου
[ἐν τῇ ἡμέρᾳ αὐτοῦ].
25 πρῶτον δὲ δεῖ
αὐτὸν πολλὰ παθεῖν
καὶ
ἀποδοκιμασθῆναι
ἀπὸ τῆς γενεᾶς
ταύτης.
Cyrillus: Quia dominus dixerat CYRIL; When our Lord said, The kingdom
regnum Dei intra vos est, voluit of God is within you, He would fain
discipulos esse paratos ad prepare His disciples for suffering, that
patientiam, ut effecti strenui being made strong they might be able to
intrare valeant regnum Dei. enter the kingdom of God; He therefore
Praedicit ergo eis, quod foretells to them, that before His coming
antequam de caelo veniat, in fine from heaven at the end of the world,
saeculi persecutio irruet super persecution will break out upon them.
eos; unde dicitur et ait ad Hence it follows, And he said to the
discipulos suos: venient dies disciples, The days will come, &c.
quando desideretis videre unum meaning that so terrible will be the
diem filii hominis, et non persecution, that they would desire to see
videbitis; significans quod tanta one of His days, that is, of that time when
erit persecutio, quod unum diem they yet walked with Christ. Truly the Jews
eius videre cupiant, illius scilicet ofttimes beset Christ with reproaches and
temporis quo adhuc insults, and sought to stone Him, and
conversabantur cum Christo. ofttimes would have hurled Him down film
Sane Iudaei Christum multis the mountain; but even these seem to be
angustiaverunt improperiis et looked upon as slight in comparison of
iniuriis; sed in comparatione greater evils that are to come.
malorum maiorum minora
eligenda videntur.
Theophylactus: Tunc enim THEOPHYL. For their life was then

absque sollicitudine vivebant, without trouble, for Christ took care of
Christo eos procurante, et them and protected them. But the time
protegente; sed futurum erat was coming when Christ should be taken
quando Christo absente away, and they should be exposed to
traderentur periculis, ad reges et perils, being brought before kings and
principes ducti; et tunc tempus princes, and then they should long for the
primum cuperent quasi first time and its tranquillity.
tranquillum.
Beda: Vel diem Christi dicit BEDE; Or, by the day of Christ He
regnum Dei, quod speramus signifies His kingdom, which we hope will
futurum; et bene dicit unum come, and He lightly says, one day,
diem, quia in illa beatitudinis because there shall no darkness disturb
gloria tenebrarum interruptio the glory of that blessed time. It is right
nulla est. Bonum ergo est diem then to long for the day of Christ, yet from
Christi desiderare. Nec tamen the earnestness of our longing, let us not
magnitudine desiderii nobis vision to ourselves as though the day
somnia fingere debemus, quasi were at hand. Hence it follows, And they
instet dies domini; unde sequitur shall say to you, Lo here! and, Lo there!
et dicent vobis: ecce hic, ecce
illic: nolite ire, neque sectemini.
Eusebius: Quasi dicat: si EUSEBIUS. As if he said, If at the coming
adveniente Antichristo, fama de of Antichrist, his fame shall be spread
eo volet quasi apparuerit abroad, as though Christ had appeared,
Christus, non egrediamini, neque go not out, nor follow him. For it cannot be
sequamini: nam impossibile est that He who was once seen on earth, shall
eum qui semel in terra visus est, any more dwell in the corners of the earth.
iterum in angulis terrae It will therefore be he of whom we speak,
conversari. Erit igitur hic de quo not the true Christ. For this is the clear
dicitur, non verus Christus; sign of the second coming of our Savior,
manifestum enim signum that suddenly the luster of His coming
secundi adventus salvatoris shall fill the whole world; and so it follows,
nostri hoc est quod subito totum For as the lightning that lightens, &c. For
orbem claritas eius adventus He will not appear walking upon the earth,
replebit; unde sequitur nam sicut as any common man, but will illuminate
fulgur coruscans de sub caelo, in our whole universe, manifesting to all men
ea quae sub caelo sunt fulget; ita the radiance of His divinity.
erit filius hominis in die sua. Non
enim apparebit super terram
ambulans, sicut quidam homo
communis, sed universaliter
irradiabit, ostendens cunctis
iubar propriae deitatis.
Beda: Et pulchre ait coruscans BEDE; And he well says, that lightens out
de sub caelo: quia iudicium sub of the one part under heaven, because the
caelo, hoc est in aeris medio, judgment will be given under the heaven,
geretur, secundum illud apostoli: that is, in the midst of the air, as the
simul rapiemur cum illis in Apostle says, We shall be caught up
nubibus obviam Christo in aera. together with them in the clouds. But if the
Si autem dominus in iudicio sicut Lord shall appear at the Judgment like
fulgur apparebit, nullus tunc in lightning, then shall no one remain hidden
sua mente latere permittitur: quia in the deep of his heart, for the very
ipso iudicis fulgore penetratur. brightness of the Judge pierces through
Potest autem haec domini him; we may also take this answer of our
responsio et de illo eius adventu Lord to refer to His coming, whereby He
quo quotidie venit in Ecclesiam comes daily into His Church. For ofttimes
accipi. Intantum enim saepe have heretics so vexed the Church, by
haeretici turbaverunt Ecclesiam, saying that the faith of Christ stands in
dicendo in suo dogmate fidem their own dogma, that the faithful in those
Christi manere, ut fideles illorum times longed that the Lord would if it were
temporum desiderarent possible even for one day return to the
dominum, vel uno die, si fieri earth, and Himself make known what was
posset, redire ad terras, ut per the true faith. And you shall not see it,
seipsum quomodo se habeat because it need not that the Lord should
fidei veritas, intimaret. Et non again testify by a bodily presence that
videbitis, inquit: quia non est which has been spiritually declared by the
opus corporali visione dominum light of the Gospel, once scattered and
redire: quia semel per universum diffused throughout the whole world.
mundum Evangelii vigorem
exhibuit.
Cyrillus: Opinabantur autem CYRIL; Now His disciples supposed that

discipuli quod vadens He would go to Jerusalem, and would at
Hierosolymam statim ostenderet once make a manifestation of the kingdom
regnum Dei. Hanc igitur of God. To rid them therefore of this belief,
opinionem resecans, notum facit He informs them that it became Him first
eis quod primo decebat eum to suffer the Life-giving Passion, then to
salubrem passionem sufferre, ascend to the Father and shine forth from
deinde ad patrem ascendere, et above, that He might judge the world in
desuper fulgere, ut per orbem righteousness. Hence He adds, But first
terrarum in iustitia iudicet; unde must he suffer many things, and be
subdit primum autem oportet rejected of this generation.
illum multa pati, et reprobari a
generatione hac.
Beda: Generationem non tantum BEDE; He means the generation not only
Iudaeorum, verum etiam omnium of the Jews, but also of all wicked men, by
reproborum appellat; a quibus whom even now in His own body, that is,
etiam nunc filius hominis in His Church, the Son of man suffers many
corpore suo, hoc est in Ecclesia, things, and is rejected. But while He spoke
multa patitur, et reprobatur. many things of His coming in glory, He
Inserit autem de sua passione, inserts something also concerning His
loquens de gloria sui adventus, Passion, that when men saw Him dying,
ut dolorem suae passionis spe whom they had heard would be glorified,
promissae clarificationis they might both soothe their sorrow for His
mitigarent, simulque seipsos sufferings by the hope of the promised
pararent, si gloriam regni glory, and at the same time prepare
diligerent, mortis non horrere themselves, if they love the glories of His
periculum. kingdom, to fool; without alarm upon the
horrors of death.
Lectio 8
26 καὶ καθὼς ἐγένετο ἐν 26. And as it was in the

ταῖς ἡμέραις νῶε, οὕτως days of Noah, so shall it be
also in the days of the Son
ἔσται καὶ ἐν ταῖς of man. 27. They did eat,
ἡμέραις τοῦ υἱοῦ τοῦ they drank, they married
ἀνθρώπου: 27 ἤσθιον, wives, they were given in
ἔπινον, ἐγάμουν, marriage, until the day that
Noah entered into the ark,
ἐγαμίζοντο, ἄχρι ἧς
and the flood came, and
ἡμέρας εἰσῆλθεν νῶε εἰς destroyed them all. 28.
τὴν κιβωτόν, καὶ ἦλθεν Likewise also as it was in
ὁ κατακλυσμὸς καὶ the days of Lot; they did
ἀπώλεσεν πάντας. 28 eat, they drank, they
bought, they sold, they
ὁμοίως καθὼς ἐγένετο planted, they built; 29. But
ἐν ταῖς ἡμέραις λώτ: the same day that Lot went
ἤσθιον, ἔπινον, out of Sodom it rained fire
ἠγόραζον, ἐπώλουν, and brimstone from
heaven, and destroyed
ἐφύτευον, ᾠκοδόμουν:
them all. 30. Even thus
29 ᾗ δὲ ἡμέρᾳ ἐξῆλθεν shall it be in the day when
λὼτ ἀπὸ σοδόμων, the Son of man is revealed.
ἔβρεξεν πῦρ καὶ θεῖον
ἀπ' οὐρανοῦ καὶ
ἀπώλεσεν πάντας. 30
κατὰ τὰ αὐτὰ ἔσται ᾗ
ἡμέρᾳ ὁ υἱὸς τοῦ
ἀνθρώπου
ἀποκαλύπτεται.
Beda: Adventum domini quem BEDE; The coming of our Lord, which
fulguri cito transvolanti He had compared to lightning flying
comparaverat, nunc comparat swiftly across the heavens, He now
diebus Noe et Lot, quando likens to the days of Noah and Lot,
repentinus mortalibus supervenit when a sudden destruction came upon
interitus; unde dicitur et sicut factum mankind.
est in diebus Noe, ita erit in die filii
hominis.
Chrysostomus in Matthaeum: Quia CHRYS. For refusing to believe the

enim tunc non crediderunt words of warning they were suddenly
comminatoriis verbis, passi sunt visited with a real punishment from
repente reale iudicium. Eorum autem God; but their unbelief proceeded from
incredulitas ex anima lenta self-indulgence, and softness of mind.
procedebat: nam quaecumque vult For such as a man’s wishes and
aliquis et intendit, ea etiam expectat; inclinations are, will also be his
unde sequitur edebant et bibebant, expectations. Therefore it follows, they
uxores ducebant et dabantur ad eat and drank.
nuptias usque in diem qua intravit
Noe in arcam; et venit diluvium, et
perdidit omnes.
Ambrosius: Bene causam diluvii de AMBROSE; He rightly declares the

nostris asserit processisse peccatis: deluge to have been caused by our
quia Deus malum non creavit, sed sins, for God did not create evil, but
nostra sibi merita reperierunt: non our deservings found it out for
quia coniugia damnentur: neque themselves. Let it not however be
enim alimenta damnantur, cum in supposed that marriages, or again
istis successionis, in illis naturae meat and drink, are condemned,
subsidia sint; sed in omnibus modus seeing that by the one succession is
quaeritur: quicquid enim abundantius sustained, by the other nature, but
est, a malo est. moderation is to be sought for in all
things. For whatsoever is more than
this is of evil.
Beda: Mystice autem Noe arcam BEDE; Now Noah builds the ark
aedificat, cum dominus Ecclesiam mystically. The Lord builds His Church
de Christi fidelibus quasi lignis of Christ’s faithful servants, by uniting
laevigatis adunando construit: quam them together in one, as smooth
perfecte consummatam ingreditur, pieces of wood; and when it is
cum hanc in die iudicii praesentia perfectly finished, He enters it: as at
suae visionis aeternus habitator the day of Judgment, He who ever
illustrat. Sed cum arca aedificatur, dwells within His Church enlightens it
iniqui luxuriantur: cum vero intratur, with His visible presence. But while
intereunt: quia qui sanctis hic the ark is in building, the wicked
certantibus insultant, eis illic flourish, when it is entered, they
coronatis aeterna damnatione perish; as they who revile the saints in
plectentur. their warfare here, shall when they are
crowned hereafter be smitten with
eternal condemnation.
Eusebius: Quia vero usus est EUSEBIUS. Having used the example
dominus exemplo diluvii, ne putaret of the deluge, that no one might
aliquis futurum diluvium ex aqua, expect a future deluge by water, our
utitur secundo exemplo Lot, docens Lord cites, secondly, the example of
modum perditionis impiorum, quod Lot, to show the manner of the
igne dimisso caelitus superveniet destruction of the wicked, namely, that
impiis ira Dei; unde subditur similiter the wrath of God would descend upon
sicut factum est in diebus Lot: them by fire from heaven.
edebant et bibebant, emebant et
vendebant, plantabant et
aedificabant.
Beda: Praetermisso illo infando BEDE; Passing by the unutterable

Sodomorum scelere, sola ea quae wickedness of the Sodomites, He
levia vel nulla putari poterant delicta mentions only those which may be
commemorat: ut intelligas illicita thought trifling offenses, or none at all;
quali poena feriantur, si licita that you may understand how fearfully
immoderatius acta igne et sulphure unlawful pleasures are punished,
puniuntur; sequitur enim qua die when lawful pleasures taken to excess
autem exiit Lot a Sodoma, pluit receive for their reward fire and
brimstone.
ignem et sulphur de caelo, et omnes
perdidit.
Eusebius: Non prius dixit ignem EUSEBIUS. He does not say that fire
caelitus decurrisse super impios came down from heaven upon the
Sodomorum quam Lot exisset ab wicked Sodomites before that Lot went
eis; sicut et diluvium non prius terrae out from them, just as the deluge did
incolas perdidit quam Noe arcam not swallow up the inhabitants of the
intrasset: quia quamdiu Noe vel Lot earth before that Noah entered the
conversabantur cum impiis, Deus ark; for as long as Noah and Lot dwelt
non irrogabat iram, ne una cum with the wicked, God suspended His
peccatoribus deperirent; volens anger that they might not perish
autem eos perdere, subtraxit iustum. together with the sinners, but when He
Sic et in consummatione saeculi non would destroy those, He withdrew the
prius erit finis quam omnes iusti sint righteous. So also at the end of the
semoti ab impiis; unde sequitur world, the consummation shall not
secundum hoc erit qua die filius come before all the just are separated
hominis revelabitur. from the wicked.
Beda: Quia qui interim non apparens BEDE; For He who in the mean time
omnia videt, tunc apparens omnia though we see Him not yet sees all
iudicabit; apparebit autem things, shall then appear to judge all
iudicaturus eo maxime tempore quo things. And He shall come especially
cunctos iudiciorum eius oblitos, huic at that time, when He shall see all who
saeculo conspexerit esse are forgetful of His judgments in
mancipatos. bondage to this world.
Theophylactus: Postquam enim THEOPHYL. For when Antichrist has

venerit Antichristus, homines fient come, then shall men become wanton,
lascivi, dediti enormibus vitiis, given up to abominable vices, as the
secundum illud apostoli: voluptatum Apostle says, Lovers of pleasure
amatores magis quam Dei. Si enim rather than lovers of God. For if
Antichristus est cuiuslibet peccati Antichrist is the dwelling-place of
habitaculum, quid aliud inferet every sin, what else will he then
misero tunc temporis hominum implant in the miserable race of men,
generi nisi sua? Et hoc dominus but what belongs to himself. And this
innuit per exempla diluvii et our Lord implies by the instances of
Sodomitarum. the deluge and the people of Sodom.
Beda: Mystice autem Lot, qui BEDE; Now mystically, Lot, which is
interpretatur declinans est populus interpreted ‘turning aside,’ is the
electorum, qui dum in Sodomis, idest people of the elect, who, while in
inter reprobos, ut advena, moratur, Sodom, i.e. among the wicked, live as
quantum valet, eorum scelera strangers, to the utmost of their power
declinat. Exeunte autem Lot, turning aside from all their wicked
Sodoma perit: quia in ways. But when Lot went out, Sodom
consummatione saeculi exibunt is destroyed, for at the end of the
Angeli, et separabunt malos de world, the angels shall go forth and
medio iustorum, et mittent eos in sever the wicked from among the just,
caminum ignis. Ignis tamen et and cast them into a furnace of fire.
sulphur, quae de caelo pluisse The fire and brimstone, however,
commemorat, non ipsam perennis which He relates to have rained from
supplicii flammam, sed subitaneum heaven, does not signify the flame
diei illius significat adventum. itself of everlasting punishment, but
the sudden coming of that day.
Lectio 9
31 ἐν ἐκείνῃ τῇ ἡμέρᾳ 31. In that day, he which

ὃς ἔσται ἐπὶ τοῦ shall be upon the housetop,
and his stuff in the house, let
δώματος καὶ τὰ σκεύη him not come down to take it
αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ away: and he that is in the
καταβάτω ἆραι αὐτά, field, let him likewise not
καὶ ὁ ἐν ἀγρῷ ὁμοίως return back. 32. Remember
Lot’s wife. 33. Whosoever
μὴ ἐπιστρεψάτω εἰς τὰ
shall seek to save his life
ὀπίσω. 32 shall lose it, and whosoever
μνημονεύετε τῆς shall lose his life shall
γυναικὸς λώτ. 33 ὃς preserve it.
ἐὰν ζητήσῃ τὴν ψυχὴν
αὐτοῦ
περιποιήσασθαι
ἀπολέσει αὐτήν, ὃς δ'
ἂν ἀπολέσῃ
ζῳογονήσει αὐτήν.
Ambrosius: Quia propter AMBROSE; Because good men must

improbos necesse est ut probi in needs on account of the wicked be sore
hoc saeculo contritionem cordis vexed in this world, in order that they
animique patiantur, quo uberiorem may receive a more plentiful reward in
mercedem accipiant in futurum, the world to come, they are here
quibusdam remediis instruuntur punished with certain remedies, as it is
cum dicitur in illa hora qui fuerit in here said, In that day, &c. that is, if a
tecto, et vasa eius in domo, non man goes up to the top of his house and
descendat tollere illa; hoc est, si rises to the summit of the highest
quis superiora iam domus suae virtues, let him not fall back to the
eminentiumque virtutum culmen groveling business of this world.
ascendit, ad terrena mundi huius
opera non accedat.
Augustinus de quaest. Evang: In AUG. For he is on the housetop who,

tecto enim est qui excedens departing from carnal things, breathes
carnalia tamquam in aura libera as it were the free air of a spiritual life.
spiritualiter vivit; vasa enim in But the vessels in the house are the
domo sunt sensus carnales, carnal senses, which many using to
quibus ad investigandum veritatem discover truth which is only taken in by
quae intellectu capitur, multi the intellect, have entirely missed it. Let
utentes, penitus erraverunt. the spiritual man then beware, lest in the
Caveat ergo spiritualis homo ne in day of tribulation he again take pleasure
die tribulationis rursus vita carnali, in the carnal life which is fed by the
quae per sensus corporis pascitur, bodily senses, and descend to take
delectatus, ad vasa huius mundi away this world’s vessels. It follows, And
tollenda descendat. Sequitur et qui he that is in the field, let him not return
in agro similiter non redeat retro; back; that is, He who labors in the
idest, qui operatur in Ecclesia, Church, as Paul planting and Apollos
sicut Paulus plantans, et sicut watering, let him not look back upon the
Apollo rigans, non respiciat spem worldly prospects which he has
saecularem, cui renuntiavit. renounced.
Theophylactus: Haec autem THEOPHYL. Matthew relates all these

omnia Matthaeus pro captione things to have been said by our Lord,
Hierosolymorum a domino dicta with reference to the destruction of
fatetur, ut, supervenientibus Jerusalem, that when the Romans came
Romanis, nec domi consistentes upon them, they who were on the
descendere deberent pro housetop should not come down to take
quocumque necessario, sed any thing, but fly at once, nor they that
protinus arripere fugam, nec in were in the field return home. And surely
agro manentes redire domum. Et so it was at the taking of Jerusalem, and
nimirum in captione again will be at the coming of Antichrist,
Hierosolymorum constat haec but much more at the completion of all
evenisse, et iterum fore ventura in things, when that intolerable destruction
Antichristi adventu; magis autem in shall come.
ipso tempore consummationis,
cum et tunc intolerabilis sit futura
calamitas.
Eusebius: Innuit ergo per hoc EUSEBIUS. He hereby implies that a

futuram esse persecutionem a filio persecution will come from the son of
perditionis in Christi fideles. Diem perdition upon Christ’s faithful. By that
igitur illam vocat tempus day then He means the time previous to
praecedens finem mundi; in quo the end of the world, in which let not him
qui fugit, non revertatur, et who is flying return, nor care to lose his
amittens bona non curet, nec goods, lest he imitate Lot’s wife, who
imitetur coniugem Lot, qui post when she deaf out of the city of Sodom,
fugam in exitu de civitate
Sodomorum reversa mortua est, et turning back, died, and became a pillar
columna salis effecta; unde of salt.
sequitur memores estote uxoris
Lot.
Ambrosius: Quae ideo quia AMBROSE; Because thus she looked

retrospexit, perdidit naturae suae behind, she lost the gift of her nature.
munus: retro enim Satanas, retro For Satan is behind, behind also
enim Sodoma. Quapropter fuge Sodom. Wherefore flee from
intemperantiam, declinato intemperance, turn away from lust, for
luxuriam, recordare quia ille qui se recollect, that he who turned not back to
veteribus studiis non reflexit, ideo his old pursuits escaped, because he
evasit quia pervenit ad montem; reached the mount; whereas she looking
illa, quoniam ad posteriora back to what was left behind, could not
respexit, nec mariti adiuta even by the aid of her husband reach
suffragio, ad montem pervenire the mount, but remained fixed.
potuit, sed remansit.
Augustinus de quaest. Evang: AUG. Lot’s wife represents those who in

Significat igitur uxor Lot eos qui in time of trouble look back and turn aside
tribulatione retrospiciunt, et se a from the hope of the divine promise, and
spe divinae promissionis avertunt: hence she was made a pillar of salt as a
et ideo statua salis facta est ut warning to men not to do likewise, and
admonendo homines ne hoc to season as it were their hearts, lest
faciant, tamquam condiat cor they become corrupt.
eorum, ne sint fatui.
Theophylactus: Consequenter THEOPHYL. Next follows the promise,

subiungit subsequentia Whosoever shall seek, &c. as if he said,
praemissorum, dicens quicumque Let no man in the persecutions of
quaesierit salvare animam, perdet Antichrist seek to secure his life, for he
illam: quasi dicat: non quaerat shall lose it, but whoso shall expose
aliquis in persecutionibus himself to trials and death shall be safe,
Antichristi curare propriam never submitting himself to the tyrant
animam; nam perdet eam; from his love of life.
quisquis autem caedibus et
periculis se dederit, salvus erit;
unde sequitur et quicumque
perdiderit illam, vivificabit eam;
nequaquam se tyranno subiciens
propter vitae amorem.
Cyrillus: Quomodo etiam aliquis CYRIL; How a man may lose his own
perdat propriam animam ut salvam life to save it, St. Paul explains when he
eam faciat, manifestat Paulus speaks of some who crucified their flesh
dicens de quibusdam: qui carnem with the affections and lusts, that is, with
suam crucifixerunt cum vitiis et
concupiscentiis, labore scilicet et perseverance and devotion engaging in
pietate aggredientes agones. the conflict.
Lectio 10
34 λέγω ὑμῖν, ταύτῃ τῇ 34. I tell you, in that night

νυκτὶ ἔσονται δύο ἐπὶ there shall be two men in
one bed; the one shall be
κλίνης μιᾶς, ὁ εἷς taken, and the other shall be
παραλημφθήσεται καὶ left. 35. Two women shall be
ὁ ἕτερος ἀφεθήσεται: grinding together; the one
35 ἔσονται δύο shall be taken, and the other
left. 36. Two men shall be in
ἀλήθουσαι ἐπὶ τὸ αὐτό,
the field; the one shall be
ἡ μία taken, and the other left. 37.
παραλημφθήσεται ἡ δὲ And they answered and said
ἑτέρα ἀφεθήσεται. 36 to him, Where, Lord? And
37 καὶ ἀποκριθέντες he said to them,
Wheresoever the body is,
λέγουσιν αὐτῷ, ποῦ, thither will the eagles be
κύριε; ὁ δὲ εἶπεν gathered together.
αὐτοῖς, ὅπου τὸ σῶμα,
ἐκεῖ καὶ οἱ ἀετοὶ
ἐπισυναχθήσονται.
Beda: Dixerat supra dominus, eum BEDE; Our Lord had just before said,
qui in agro sit, retro redire non that he who is in the field must not
debere; quod ne de his tantum qui return back; and lest this should seem
aperte de agro redituri, hoc est to have been spoken of those only who
palam dominum negaturi sunt, would openly return from the field, that
dictum putares, pergit ostendere is, who would publicly deny their Lord,
nonnullos esse qui cum faciem He goes on to show, that there are
habere in anteriora videantur, some who, while seeming to turn their
animo tamen retro respiciunt; unde face forward, are yet in their heart
dicitur dico autem vobis: in illa looking behind.
nocte erunt duo in lecto uno: unus
assumetur, et alter relinquetur.
Ambrosius: Bene noctem dicit, AMBROSE; He rightly says, night, for

quia Antichristus hora tenebrarum Antichrist is the hour of darkness,
est, eo quod pectoribus hominum because he pours a dark cloud over the
tenebras Antichristus infundat, cum minds of men while he declares himself
dicat se esse Christum; Christus to be Christ. But Christ as lightning
autem sicut fulgur coruscans fulget, shines brightly, that we may be able to
ut in illa nocte resurrectionis see in that night the glory of the
gloriam videre possimus. resurrection.
Augustinus de quaest. Evang: AUG. Or He says, in that night,

Vel in illa nocte dicit, hoc est in illa meaning in that tribulation.
tribulatione.
Theophylactus: Vel inopinatum THEOPHYL. Or He teaches us the

docet esse Christi adventum, quem suddenness of Christ’s coming, which
futurum esse noctu docemur. Cum we are told will be in the night. And
autem dixisset, divites vix salvari, having said that the rich can scarcely
ostendit quod nec omnes divites be saved, He shows that not all the rich
pereunt, nec omnes pauperes perish, nor all the poor are saved.
salvantur.
Cyrillus: Per duos enim existentes CYRIL; For by the two men in one bed,
in uno lecto, videtur designare He seems to denote the rich who
divites quiescentes in mundanis repose themselves in worldly
deliciis: lectus namque signum pleasures, for a bed is a sign of rest.
quietis est. Non autem quicumque But not all who abound in riches are
divitiis affluunt sunt impii, sed wicked, but if one is good and elect in
aliquis est probus et in fide electus; the faith, he will be taken, but another
hic igitur assumetur, alter vero, qui who is not so will be left. For when our
talis non existit, dimittetur. Lord descends to judgment, He will
Descendens enim dominus ad send His Angels, who while they leave
iudicium, mittet Angelos suos, qui behind on the earth the rest to suffer
ceteris in terra derelictis poenam punishment, will bring the holy and
passuris, sanctos et iustos ei righteous men to Him; according to the
adducent, secundum illud apostoli: Apostle’s words, We shall be caught up
rapiemur in nubibus obviam Christo together in the clouds to meet Christ in
in aera. the air.
Ambrosius: Vel ex uno strato AMBROSE; Or out of the same bed of

infirmitatis humanae unus human infirmity, one is left, that is,
relinquitur, idest improbatur; alter rejected, another is taken up, that is, is
vero assumitur, idest rapitur obviam caught to meet Christ in the air.
Christo in aera. Sequitur duae erunt
molentes in unum: una assumetur,
et altera relinquetur.
Cyrillus: Per molentes innuere By the two grinding together, he seems

videtur pauperes et pressos to imply the poor and the oppressed. To
laboribus; ad quod etiam pertinet which belongs what follows. Two men
quod subditur duo in agro: unus shall be in the field, &c. For in these
assumetur, et alter relinquetur. In there is no slight difference. For some
his enim non modicum differt: nam nobly bear up against the burden of
hi sarcinam paupertatis viriliter poverty, leading a lowly but honest life,
sustinent, vitam agentes honestam and these shall be taken up; but the
et humilem, qui assumentur; hi vero others are very active in wickedness,
sunt ad profana promptissimi, qui and they shall be left.
relinquentur.
Ambrosius: Vel per molentes Or those grinding at the mill seem to

significari videntur qui ex occultis represent such as seek nourishment
alimenta quaerunt, et in apertum ex from hidden sources, and from secret
inferioribus proferunt. Et fortasse places draw forth things openly to view.
mundus iste pistrinum est; anima And perhaps the world is a kind of corn
autem nostra velut quodam carcere mill, in which the soul is shut up as in a
includitur corporali. In hoc ergo bodily prison. And in this corn mill either
pistrino vel synagoga, vel anima the synagogue or the soul exposed to
obnoxia delictis, triticum molendo sin, like the wheat, softened by grinding
madefactum et gravi humore and spoilt by too great moisture, cannot
corruptum, non potest interiora ab separate the outward from the inner
exterioribus separare; et ideo parts, and so is left because its flour
relinquitur, quia eius similago dissatisfies. But the holy Church, or the
displicuit. At vero sancta Ecclesia, soul which is not soiled by the stains of
vel anima nullis maculata contagiis sin, which grinds such wheat as is
delictorum, quae tale triticum molit ripened by the heat of the eternal sun,
quod solis aeterni calore torridum presents to God a good flour from the
sit, bonam similaginem de secret shrines of the heart. Who the two
penetralibus hominum Deo offert. men in the field are we may discover if
Qui sint autem agricolae, possumus we consider, that there are two minds in
reperire, si advertamus duas us, one of the outer man which wastes
mentes esse in nobis: unam away, the other of the inner man which
exterioris hominis, quae is renewed by the Sacrament. These
corrumpitur; aliam interioris, quae are then the laborers in the field, the
per sacramentum renovatur. Istae one of which by diligence brings forth
igitur sunt operantes in agro nostro; good fruit, the other by idleness loses
quarum altera bonum fructum that which he has. Or those who are
diligentia dat, altera amittit incuria. compared we may interpret to be two
Vel duos populos interpretemur in nations, one of which being faithful is
hoc mundo, qui agro comparatur: taken, the other being unfaithful is left.
quorum alter, qui fidelis est,
assumitur; alter, qui infidelis est,
relinquitur.
Augustinus de quaest. Evang: AUG. Or there are three classes of men

Vel tria genera hominum hic here represented. The first is composed
videntur significari. Unum eorum of those who prefer their ease and
qui otium et quietem eligunt, neque quiet, and busy not themselves in
negotiis saecularibus, neque secular or ecclesiastical concerns. And
ecclesiasticis occupati; quae illorum this quiet life of theirs is signified by the
quies lecti nomine significata est. bed. The next class embraces those
Alterum eorum qui in plebibus who being placed among the people
constituti reguntur a doctoribus, are governed by teachers. And such he
agentes ea quae sunt huius has described by the name of women,
saeculi; quos et feminarum nomine because it is best for them to be ruled
significavit, quia consiliis by the advice of those who are set over
praelatorum regi his expedit; et them; and he has described these as
molentes dixit, quia temporalium grinding at the mill, because in their
orbem negotiorum atque circuitum hands revolves the wheel and circle of
vertunt; quasi tamen in unum temporal concerns. And with reference
molentes dixit, inquantum de istis to these matters he has represented
rebus et negotiis suis praebent them as grinding together, inasmuch as
usibus Ecclesiae. Tertium genus est they give their services to the benefit of
eorum qui operantur in Ecclesiae the Church. The third class are those
ministerio, tamquam in agro Dei. In who labor in the ministry of the Church
his ergo tribus generibus bina sunt as in the field of God. In each of these
rursus genera hominum in singulis: three classes then there are two sorts
quorum aliqui in Ecclesia of men, of which the one abide in the
permanent, qui assumuntur; aliqui Church and are taken up, the other fall
cadunt, qui relinquuntur. away and are left.
Ambrosius: Non enim iniquus est For God is not unjust that He should
Deus, ut pares studiis in societate separate in His reward of their deserts
vivendi atque indiscreta actuum men of like pursuits in life, and not
qualitate, meritorum remuneratione differing in the quality of their actions.
discernat. Non autem merita But the habit of living together does not
hominum copulae usus exaequat, equalize the merits of men, for not all
quia non omnes quod adoriuntur accomplish what they attempt, but he
efficiunt, sed qui perseveraverit only who shall persevere to the end
usque in finem, hic salvus erit. shall be saved.
Cyrillus: Quia ergo dixit quod CYRIL; When He said that some
quidam assumerentur, utiliter et should be taken up, the disciples not
bene inquirunt discipuli quo unprofitably inquire, ‘Where, Lord?’
assumerentur; unde sequitur
respondentes dicunt illi: ubi,
domine?
Beda: Duo autem salvator BEDE; Our Lord was asked two
interrogatus, ubi scilicet sint boni questions, where the good should be
assumendi, et ubi mali relinquendi, taken up, and where the bad left; He
unum dixit, aliud subintelligendum gave only one answer, and left the
reliquit; unde sequitur qui dixit eis: other to be understood, saying,
ubicumque fuerit corpus, illuc Wherever the body is, thither will the
congregabuntur et aquilae. eagles be gathered together.
Cyrillus: Quasi dicat: sicut deiecto CYRIL; As if He said, As when a dead

cadavere, aves quarum pabulum body is thrown away, all the birds which
sunt carnes, ad illud conveniunt; ita feed on human flesh flock to it, so when
cum venerit filius hominis, tunc the Son of man shall come, all the
omnes aquilae, idest sancti, eagles, that is, the saints, shall haste to
concurrent ad eum. meet Him.
Ambrosius: Iustorum enim animae AMBROSE; For the souls of the

aquilis comparantur, eo quod alta righteous are likened to eagles,
petant, humilia derelinquant, et because they soar high and forsake the
longaevam ducere feruntur lower parts, and are said to live to a
aetatem. De corpore autem great age. Now concerning the body,
dubitare non possumus, maxime si we can have no doubt, and above all if
meminerimus quod a Pilato Ioseph we remember that Joseph received the
corpus accepit. Nonne tibi videntur body from Pilate. And do not you see
aquilae circa corpus, mulieres the eagles around, the body are the
apostolorumque conventus circa women and Apostles gathered together
domini sepulturam? Nonne tibi around our Lord’s sepulcher? Do not
videntur aquilae circa corpus, you see them then, When he shall
quando veniet in nubibus, et videbit come in the clouds, and every eye shall
eum omnis oculus? Est autem behold him? But the body is that of
corpus, de quo dictum est: caro which it was said, My flesh is meat
mea vere est cibus. Circa hoc indeed; and around this body are the
corpus aquilae sunt, quae eagles which fly about on the wings of
circumvolant spiritualibus alis. Sunt the Spirit, around it also eagles which
etiam circa corpus aquilae, quae believe that Christ has come in the
credunt Iesum Christum in carne flesh. And this body is the Church, in
venisse. Est etiam Ecclesia, in qua which by the grace of baptism we are
per Baptismi gratiam spiritu renewed in the Spirit.
renovamur.
Eusebius: Vel per aquilas mortua EUSEBIUS. Or by the eagles feeding

animalia depascentes, principes on the dead animals, he has here
huius saeculi denotavit, et eos qui described the rulers of the world, and
tunc temporis sanctos Dei those who shall at that time persecute
persequentur, penes quos the saints of God, in whose power are
relinquuntur assumptionis indigni, left all those who are unworthy of being
qui corpus vel cadaver dicuntur: vel taken up, who are called the body or
punitrices virtutes, quae facturae carcass. Or by the eagles are meant
sunt impiorum, hic per aquilas the avenging powers which shall fly
denotantur. about to torment the wicked.
Augustinus de Cons. Evang: AUG. Now these things which Luke has
Haec autem quae Lucas hic ponit given us in a different place from
vel recordatur praeoccupando, ut Matthew, he either relates by
prius commemoraret quae post a anticipation, so as to mention
domino dicta sunt, vel bis a domino beforehand what was afterwards
dicta facit intelligi spoken by our Lord, or he means us to
understand that they were twice uttered
by Him.
Caput 18 CHAPTER XVIII
Lectio 1
1 ἔλεγεν δὲ παραβολὴν 1. And he spoke a parable

αὐτοῖς πρὸς τὸ δεῖν to them to this end, that
men ought always to pray,
πάντοτε προσεύχεσθαι and not to faint; 2. Saying,
αὐτοὺς καὶ μὴ ἐγκακεῖν, There was in a city a
2 λέγων, κριτής τις ἦν ἔν judge, which feared not
τινι πόλει τὸν θεὸν μὴ God, neither regarded
man: 3. And there was a
φοβούμενος καὶ
widow in that city; and she
ἄνθρωπον μὴ came to him, saying,
ἐντρεπόμενος. 3 χήρα δὲ Avenge me of mine
ἦν ἐν τῇ πόλει ἐκείνῃ adversary. 4. And he would
καὶ ἤρχετο πρὸς αὐτὸν not for a while: but
afterwards he said within
λέγουσα, ἐκδίκησόν με himself; Though I fear not
ἀπὸ τοῦ ἀντιδίκου μου. 4 God, nor regard man; 5.
καὶ οὐκ ἤθελεν ἐπὶ Yet because this widow
χρόνον, μετὰ δὲ ταῦτα troubles me, I will avenge
her, lest by her continual
εἶπεν ἐν ἑαυτῷ, εἰ καὶ
coming she weary me. 6.
τὸν θεὸν οὐ φοβοῦμαι And the Lord said, Hear
οὐδὲ ἄνθρωπον what the unjust judge said.
ἐντρέπομαι, 5 διά γε τὸ 7. And shall not God
παρέχειν μοι κόπον τὴν avenge his own elect,
which cry day and night to
χήραν ταύτην ἐκδικήσω him, though he bear long
αὐτήν, ἵνα μὴ εἰς τέλος with them? 8. I tell you that
ἐρχομένη ὑπωπιάζῃ με. he will avenge them
6 εἶπεν δὲ ὁ κύριος, speedily. Nevertheless
when the Son of man
ἀκούσατε τί ὁ κριτὴς τῆς
comes, shall he find faith
ἀδικίας λέγει: 7 ὁ δὲ on the earth?
θεὸς οὐ μὴ ποιήσῃ τὴν
ἐκδίκησιν τῶν ἐκλεκτῶν
αὐτοῦ τῶν βοώντων
αὐτῷ ἡμέρας καὶ νυκτός,
καὶ μακροθυμεῖ ἐπ'
αὐτοῖς; 8 λέγω ὑμῖν ὅτι
ποιήσει τὴν ἐκδίκησιν
αὐτῶν ἐν τάχει. πλὴν ὁ
υἱὸς τοῦ ἀνθρώπου
ἐλθὼν ἆρα εὑρήσει τὴν
πίστιν ἐπὶ τῆς γῆς;
Theophylactus: Postquam THEOPHYL. Our Lord having spoken

aerumnarum et periculorum dominus of the trials and dangers which were
meminit, subdit horum remedium, coming, adds immediately afterward
quod est oratio iugis et praemeditata; their remedy, namely, constant and
unde dicit dicebat autem et earnest prayer.
parabolam ad illos, quoniam oportet
semper orare, et non deficere.
Chrysostomus: Qui te redemit, quid CHRYS. He who has redeemed you,

te facere voluit demonstravit. Non has shown you what He would have
vult te cessare a precibus; vult te you do. He would have you be instant
beneficia meditari dum petis: vult te in prayer, He would have you ponder
rogando accipere quod benignitas in your heart the blessings you are
desiderat impertiri. Nec unquam praying for, He would have you ask
oranti beneficia denegat qui ut and receive what His goodness is
orantes non deficiant, sua pietate longing to impart. He never refuses
instigat. Hortamenta domini libenter His blessings to them that pray, but
admitte: quod praecepit, velle debes; rather stirs men up by His mercy not
nolle, si ipse dominus prohiberet. to faint in praying. Gladly accept the
Denique considera quanta est tibi Lord’s encouragement: be willing to
concessa felicitas, orationibus do what He commands, not to do
fabulari cum Deo, quod desideras what He forbids. Lastly, consider what
postulare; qui et si verbis silet, tamen a blessed privilege is granted you, to
beneficiis respondet; non aspernatur talk with God in your prayers, and
quod petis, non taedet nisi forte make known to Him all your wants,
tacueris. while He though not in words, yet by
His mercy, answers you, for He
despises not petitions, He tires not but
when you are silent.
Beda: Dicendum est autem, eum BEDE; We should say that he is

semper orare et non deficere qui always praying, and faints not, who
canonicis horis rogare non desistit; never fails to pray at the canonical
aut omnia quae iustus secundum hours. Or all things which the
Deum gerit et dicit, ad orationem righteous man does and says towards
sunt reputanda. God, are to be counted as praying.
Augustinus de quaest. Evang: AUG. Our Lord utters His parables,

Parabolas autem dominus aut either for the sake of the comparison,
secundum similitudinem ponit, sicut as in the instance of the creditor, who
de feneratore, qui cum duobus when forgiving his two debtors all that
debitoribus donasset quod debebant, they owed him was most loved by him
ab eo plus dilectus est cui plus who owed him most; or on account of
donavit; aut de ipsa similitudine the contrast, from which he draws his
aliquid probat, veluti est illud, quod si conclusion; as, for example, if God so
fenum agri, quod hodie est, et cras in clothe the grass of the field, which
clibanum mittitur, Deus sic vestit, today is, and tomorrow is cast into the
quanto magis vos, modicae fidei? Hic oven, shall he not much more clothe
ergo iniquus iudex non ex you, O you of little faith. So also here
similitudine, sed ex dissimilitudine when he brings forward the case of
adhibitus est, de quo subditur iudex the unjust judge.
quidam erat in quadam civitate, qui
Deum non timebat, et hominem non
reverebatur.
Theophylactus: Vide quod THEOPHYL. We may observe, that

impudentem erga homines esse, irreverence towards man is a token of
gravioris est mali indicium: Deum a greater degree of wickedness. For
enim quamplures non timent, as many as fear not God, yet are
attamen humano cohibentur pudore, restrained by their shame before men,
et ideo minus peccant; cum vero fit are so far the less sinful; but when a
aliquis impudens etiam quoad man becomes reckless also of other
homines, tunc excrescit cumulus men, the burden of his sins is greatly
vitiorum. Sequitur vidua autem increased.
It follows, And there was a
quaedam erat in illa civitate. widow in that city.
Augustinus: Ista vidua potest AUG. The widow may be said to

habere similitudinem Ecclesiae, quae resemble the Church, which appears
desolata videtur donec veniat desolate until the Lord shall come,
dominus, qui nunc in secreto curam who now secretly watches over her.
eius gerit. Sed quia sequitur et But in the following words, And she
veniebat ad eum dicens: vindica me came to him, saying, Avenge me, &c.
de adversario meo. Et nolebat per we are told the reason why the elect
multum tempus, hic monet cur electi of God pray that they may be
Dei se vindicare deprecentur, quod avenged; which we find also said of
etiam in Apocalypsi Ioannis de the martyrs in the Revelations of St.
martyribus dicitur, cum apertissime John, though at the same time we are
moneamur ut pro nostris inimicis et very plainly reminded to pray for our
persecutoribus oremus. enemies and persecutors. This
Intelligendum est autem eam avenging of the righteous then we
vindictam esse iustorum ut omnes must understand to be, that the
mali pereant. Pereunt autem duobus wicked may perish. And they perish in
modis: aut conversione ad iustitiam, two ways, either by conversion to
aut amissa per supplicium potestate. righteousness, or by punishment
Itaque si omnes homines having lost the opportunity of
convertentur ad Deum, Diabolus conversion. Although, if all men were
tamen remaneret in saeculi fine converted to God, there would still
damnandus; quem finem cum iusti remain the devil to be condemned at
videre desiderant, non absurde the end of the world. And since the
vindictam desiderare dicuntur. righteous are longing for this end to
come, they are not unreasonably said
to desire vengeance.
Cyrillus: Vel aliter. Quoties nobis ab CYRIL; Or else; Whenever men inflict
aliquibus irrogantur offensae, tunc injury upon us, we must then think it a
gloriosam esse putabimus noble thing to be forgetful of the evil;
oblivionem malorum: quoties vero but when they offend against the glory
aliquid ad ipsam Dei gloriam of God by taking up arms against the
peccant, contra dogmatis divini ministers of God’s ordinance, we then
ministros bellantes, tunc Deum approach God imploring His help, and
adimus postulantes subsidium, et loudly rebuking them who impugn His
exclamantes contra impugnantes glory.
gloriam eius.
Augustinus: Apud iniquissimum AUG. If then with the most unjust

ergo iudicem usque ad effectum judge, the perseverance of the
implendi desiderii valuit trahere suppliant at length prevailed even to
perseverantia deprecantis; unde the fulfillment of her desire, how much
sequitur post haec autem dixit intra more confident ought they to feel who
se: etsi Deum non timeo, neque cease not to pray to God, the
hominem revereor, tamen quia Fountain of justice and mercy? And so
molesta est mihi haec vidua, it follows. And the Lord said, Hear
vindicabo illam, ne in novissimo what, &c.
veniens sugillet me. Multo igitur
certiores esse debent qui Deum
perseveranter rogant, fontem
iustitiae atque misericordiae; unde
sequitur ait autem dominus: audite
quid iudex iniquitatis dicat. Deus
autem non faciet vindictam electorum
suorum clamantium ad se die ac
nocte et patientiam habebit in illis?
Theophylactus: Quasi dicat: si THEOPHYL. As if He said, If

iudicem imbutum quolibet scelere perseverance could melt a judge
demulsit assiduitas, quanto magis defiled with every sin, how much more
patrem misericordiae Deum shall our prayers incline to mercy God
flectemus ad pietatem orando? Unde the Father of all mercies! But some
sequitur dico autem vobis, quia cito have given a more subtle meaning to
faciet vindictam illorum. Tentaverunt the parable, saying, that the widow is
autem quidam subtilius hanc a soul that has put off the old man,
indagare parabolam; dicunt enim (that is, the devil,) who is her
viduam esse quamlibet animam adversary, because she approaches
quae pristinum virum, scilicet God, the righteous Judge, who neither
Diabolum, excludit, ob hoc ei fears (because He is God alone) nor
adversantem quod accedit ad Deum regards man, for with God there is no
iustitiae iudicem; qui neque Deum respect of persons. Upon the widow
timet, nam ipse solus est Deus; sed then, or soul ever supplicating Him
nec veretur hominem, non est enim against the devil, God shows mercy,
apud Deum personarum acceptio. and is softened by her importunity.
Huius igitur viduae, idest animae After having taught us that we must in
supplicantis, iugiter sibi contra the last days resort to prayer because
Diabolum miseretur Deus, of the dangers that are coming, our
demulcente eum instantia eius. Lord adds, Nevertheless, when the
Postquam autem dominus docuit Son of man comes, shall he find faith
quod utendum sit in tempore on the earth?
consummationis oratione pro tunc
futuris periculis, subdit verumtamen
filius hominis veniens, putas, inveniet
fidem in terra?
Augustinus de Verb. Dom: Dicit AUG. Our Lord speaks this of perfect
autem dominus de fide quae perfecta faith, which is seldom found on earth.
est: ipsa enim vix invenitur in terra. See how full the Church of God is;
Ecce plena est Ecclesia Dei: quis were there no faith, who would enter
huc accederet, si nulla esset fides: it? Were there perfect faith, who would
quis non montes transferret, si plena not move mountains?
esset fides?
Beda: Cum autem omnipotens BEDE; When the Almighty Creator

conditor in forma filii hominis shall appear in the form of the Son of
apparuerit, tanta erit raritas man, so scarce will the elect be, that
electorum, ut non tam ob clamorem not so much the cries of the faithful as
fidelium, quam torporem aliorum, the torpor of the others will hasten the
totius mundi sit acceleranda ruina. world’s fall. Our Lord speaks then as it
Quod autem dominus hic quasi were doubtfully, not that He really is in
dubitative dicit, non dubitat, sed doubt, but to reprove us; just as we
arguit: nam et nos aliquando de sometimes, in a matter of certainty,
rebus quas certas habemus, might use the words of doubt, as, for
increpative verbum dubitationis instance, in chiding a servant,
promimus; ut si dicatur servo: “Remember, am I not your master?”
considera, forsitan dominus tuus
sum.
Augustinus: Hoc autem dominus AUG. Our Lord adds this to show, that
adicit, ut ostendat quod si fides when faith fails, prayer dies. In order
deficit, oratio perit. Ergo ut oremus to pray then, we must have faith, and
credamus, et ut ipsa fides non that our faith fail not, we must pray.
deficiat oremus. Fides fundit Faith pours forth prayer, and the
orationem, fusa oratio fidei impetrat pouring forth of the heart in prayer
firmitatem. gives steadfastness to faith.
Lectio 2
9 εἶπεν δὲ καὶ πρός 9. And he spoke this parable to

τινας τοὺς certain which trusted in
themselves that they were
πεποιθότας ἐφ' righteous, and despised others:
ἑαυτοῖς ὅτι εἰσὶν 10. Two men went up into the
δίκαιοι καὶ temple to pray; the one a
ἐξουθενοῦντας τοὺς Pharisee, and the other a
Publican. 11. The Pharisee
λοιποὺς τὴν
stood and prayed thus with
παραβολὴν ταύτην: himself, God, I thank you, that I
10 ἄνθρωποι δύο am not as other men are,
ἀνέβησαν εἰς τὸ extortioners, unjust, adulterers,
ἱερὸν or even as this Publican. 12. I
fast twice in the week, I give
προσεύξασθαι, ὁ εἷς tithes of all that I possess. 13.
φαρισαῖος καὶ ὁ And the Publican, standing afar
ἕτερος τελώνης. 11 ὁ off, would not lift up so much as
φαρισαῖος σταθεὶς his eyes to heaven, but smote
upon his breast, saying, God
πρὸς ἑαυτὸν ταῦτα
be merciful to me a sinner. 14. I
προσηύχετο, ὁ θεός, tell you, this man went down to
εὐχαριστῶ σοι ὅτι his house justified rather than
οὐκ εἰμὶ ὥσπερ οἱ the other: for every one that
λοιποὶ τῶν exalts himself shall be abased;
and he that humbles himself
ἀνθρώπων, shall be exalted.
ἅρπαγες, ἄδικοι,
μοιχοί, ἢ καὶ ὡς
οὗτος ὁ τελώνης: 12
νηστεύω δὶς τοῦ
σαββάτου,
ἀποδεκατῶ πάντα
ὅσα κτῶμαι. 13 ὁ δὲ
τελώνης μακρόθεν
ἑστὼς οὐκ ἤθελεν
οὐδὲ τοὺς
ὀφθαλμοὺς ἐπᾶραι
εἰς τὸν οὐρανόν,
ἀλλ' ἔτυπτεν τὸ
στῆθος αὐτοῦ
λέγων, ὁ θεός,
ἱλάσθητί μοι τῷ
ἁμαρτωλῷ. 14 λέγω
ὑμῖν, κατέβη οὗτος
δεδικαιωμένος εἰς
τὸν οἶκον αὐτοῦ
παρ' ἐκεῖνον: ὅτι
πᾶς ὁ ὑψῶν ἑαυτὸν
ταπεινωθήσεται, ὁ
δὲ ταπεινῶν ἑαυτὸν
ὑψωθήσεται.
Augustinus de Verb. Dom: AUG. Since faith is not a gift of the proud
Quia fides non est superborum, but of the humble, our Lord proceeds to
sed humilium, praemissis add a parable concerning humility and
subiecit parabolam de against pride.
humilitate, et contra superbiam;
unde dicitur dixit autem et ad
quosdam qui in se confidebant
tamquam iusti, et aspernabantur
ceteros, parabolam istam.
Theophylactus: Quia enim THEOPHYL. Pride also beyond all other

superbia plus quam aliae passions disturbs the mind of man. And
passiones vexat hominum hence the very frequent warnings against
mentes, ideo crebrius de hac it. It is moreover a contempt of God; for
monet. Est autem superbia Dei when a man ascribes the good he does to
contemptus: quoties enim aliquis himself and not to God, what else is this
non Deo sed sibi ascribit bona but to deny God? For the sake then of
quae facit, quid est aliud quam those that so trust in themselves, that they
Dei negatio? Causa igitur will not ascribe the whole to God, and
confidentium in seipsis, non therefore despise others, He puts forth a
autem totum attribuentium Deo, parable, to show that righteousness,
sed ob hoc etiam ceteros although it may bring man up to God, yet if
contemnentium, parabolam he is clothed with pride, casts him down to
proponit, ostendens quod iustitia hell.
quamvis hominem approximet
Deo, si tamen assumat
superbiam, ad infimum deicit
hominem; unde sequitur duo
homines ascenderunt in
templum ut orarent: unus
Pharisaeus, et alter publicanus.
Graecus: Diligentiam quidem GREEK EX. To be diligent in prayer was

orationis docuit nos per viduam the lesson taught by our Lord in the
et iudicem; hic autem per parable of the widow and the judge, He
Pharisaeum et publicanum docet now instructs us how we should direct our
nos quomodo sint ei dirigenda prayers to Him, in order that our prayers
precamina, ne sit infructuosum may not be fruitless. The Pharisee was
orationis negotium. condemned because he prayed
Condemnatus est autem heedlessly. As it follows, The Pharisee
Pharisaeus, cum incaute oraret; stood and prayed with himself.
nam sequitur Pharisaeus autem
stans, haec apud se orabat.
Theophylactus: Per hoc quod THEOPHYL. It is said “standing,” to

dicit stans, elatum eius animum denote his haughty temper. For his very
notat: ipso enim habitu posture betokens his extreme pride.
superbissimus videbatur.
Basilius: Dicit autem apud se BASIL; “He prayed with himself,” that is,
orabat; quasi non apud Deum, not with God, his sin of pride sent him
quia ad seipsum redibat per back into himself. It follows, God, I thank
peccatum superbiae; sequitur you.
enim Deus, gratias ago tibi.
Augustinus: Non reprehenditur AUG. His fault was not that he gave God
quia Deo gratias agebat, sed thanks, but that he asked for nothing
quia nihil sibi addi cupiebat. further. Because you are full and abound,
Ergo iam plenus es, iam you have no need to say, Forgive us our
abundas; non est quare dicas: debts. What then must be his guilt who
dimitte nobis debita nostra. Quis impiously fights against grace, when he is
est igitur qui impune oppugnat condemned who proudly gives thanks? Let
gratiam, si reprehenditur qui those hear who say, “God has made me
superbe agit gratias? Audiant man, I made myself righteous. O worse
qui dicunt: Deus me hominem and more hateful than the Pharisee, who
fecit; ego me iustum facio. O proudly called himself righteous, yet gave
peior et detestabilior Pharisaeo, thanks to God that he was so.
qui superbe iustum se dicebat,
sed tamen inde gratias Deo
agebat.
Theophylactus: Attende autem THEOPHYL. Observe the order of the

seriem orationis Pharisaei. Pharisee’s prayer. He first speaks of that
Primo namque dixit quae ei which he had not, and then of that which
aberant, deinde subiungit quae he had. As it follows, That I am not as
habebat; sequitur enim quia non other men are.
sum sicut ceteri hominum,
raptores, iniusti, adulteri.
Augustinus: Diceret saltem: AUG. He might at least have said, “as

sicut multi homines. Quid est many men;” for what does he mean by
ceteri homines, nisi omnes “other men,” but all besides himself? “I am
praeter ipsum? Ego, inquit, righteous, he says, the rest are sinners.”
iustus sum, ceteri peccatores.
Gregorius Moralium: Quatuor GREG. There are different shapes in

quippe sunt species quibus which the pride of self-confident men
omnis tumor arrogantium presents itself; when they imagine that
demonstratur: cum bonum aut a either the good in them is of themselves;
semetipsis habere se aestimant; or when believing it is given them from
aut si sibi datum desuper above, that they have received it for their
credunt, pro suis se hoc own merits; or at any rate when they boast
accepisse meritis putant; aut that they have that which they have not. Or
certe cum iactant se habere lastly, when despising others they aim at
quod non habent; aut despectis appearing singular in the possession of
ceteris singulariter videri that which they have. And in this respect
appetunt habere quod habent; the Pharisee awards to himself especially
unde et Pharisaeus hic bonorum the merit of good works.
sibi operum merita singulariter
tribuit.
Augustinus: Ecce autem ex AUG. See how he derives from the

vicino publicano maioris erat ei Publican near him a fresh occasion for
tumoris occasio; sequitur enim pride. It follows, Or even as this Publican;
velut etiam hic publicanus; quasi as if he says, “I stand alone, he is one of
dicat: ego solus sum, iste de the others.”
ceteris est.
Chrysostomus: Non enim CHRYS. To despise the whole race of man

satiaverat contemptum eius tota was not enough for him; he must yet
humana natura, sed et attack the Publican. He would have
publicanum aggressus est. sinned, yet far less if he had spared the
Moderatius autem peccasset, si Publican, but now in one word he both
publicanum excepisset; nunc assails the absent, and inflicts a wound on
autem uno verbo et absentes him who was present. To give thanks is not
invadit, et vulnera praesentis to heap reproaches on others. When you
lacessit. Non est autem returns thanks to God, let Him be all in all
gratiarum actio invectiva to you. Turn not your thoughts to men, nor
aliorum. Si regratiaris Deo, ipse condemn your neighbor.
tibi tantum sufficiat, nec te ad
homines transferas, nec
proximum condemnes.
Basilius: Discrepat autem BASIL; The difference between the proud

elatus a conviciatore sola man and the scorner is in the outward form
habitudine: is enim in alios utitur alone. The one is engaged in reviling
conviciis, hic autem se mentis others, the other in presumptuously
temeritate extollit. extolling: himself.
Chrysostomus: Qui autem aliis CHRYS. He who rails at others does much
conviciatur, sibi et aliis multa harm both to himself and others. First,
mala facit. Primo enim those who hear him are rendered worse,
audientem reddit peiorem: quia for if sinners they are made glad in finding
si sit peccator, fit laetior, criminis one as guilty as themselves, if righteous,
invento collega; si sit iustus, they are exalted, being led by the sins of
extollitur, per aliena crimina others to think more highly of themselves.
inductus de se magna putare. Secondly, the body of the Church suffers;
Secundo communitatem for those who hear him are not all content
Ecclesiae laedit: non enim to blame the guilty only, but to fasten the
omnes audientes vituperant eum reproach also on the Christian religion.
solum qui peccavit, sed ritui Thirdly, the glory of God is evil spoken of
Christiano contumelias for as our well-doing makes the name of
innectunt. Tertio Dei gloriam God to be glorified, so our sins cause it to
blasphemare facit: sicut enim be blasphemed. Fourthly, the object of
nobis recte agentibus nomen reproach is confounded and becomes
Dei glorificatur, sic nobis more reckless and immovable. Fifthly, the
peccantibus blasphematur. ruler is himself made liable to punishment
Quarto eum qui audivit for uttering things which are not seemly.
opprobria, confundit,
impudentiorem eum et
adversarium faciens. Quinto
statuit se poenae obnoxium,
rebus prolatis quae sibi non
conveniunt.
Theophylactus: Expedit autem THEOPHYL. It becomes us not only to

non solum declinare a malo, sed shun evil, but also to do good; and so after
etiam agere bonum; et ideo cum having said, I am not as other men are,
dixisset: non sum sicut adulteri, extortioners, unjust, adulterers, he adds
subiungit per oppositum ieiuno something by way of contrast, I fast twice
bis in sabbato. Sabbatum hi in a week. They called the week the
dicebant hebdomadam ab ultima Sabbath, from the last day of rest. The
die quietis. Ieiunabant enim Pharisees fasted upon the second and fifth
Pharisaei secunda et quinta day. He therefore set fasting against the
feria. Sic igitur ieiunia obiecit passion of adultery, for lust is born of
contra passionem adulterii: nam luxury; but to the extortioners and usurists
ex voluptate est lascivia. he opposed the payment of tithes; as it
Rapacibus vero et iniustis follows, I give tithes of all I possess; as if
opposuit decimarum solutionem; he says, So far am I from indulging in
sequitur enim decimas do extortion or injuring, that I even give up
omnium quae possideo; quasi what is my own.
dicat: adeo rapinas et nequitias
refugio ut etiam mea
contribuam.
Gregorius Moralium: Ecce GREG. So it was pride that laid bare to his
civitatem cordis sui insidiantibus wily enemies the citadel of his heart, which
hostibus per elationem aperuit, prayer and fasting had in vain kept closed.
quam frustra per ieiunium et Of no use are all the other fortifications, as
orationem clausit. Incassum long as there is one place which the
munita sunt cetera, cum locus enemy has left defenseless.
unus, de quo hosti patet aditus,
munitus non est.
Augustinus: Quaere autem in AUG. If you look into his words, you will
verbis eius: nihil invenies quod find that he asked nothing of God. He goes
Deum rogaverit: ascendit up indeed to pray, but instead of asking
quidem orare, noluit Deum God, praises himself; and even insults him
rogare, sed se laudare, et that asked. The Publican, on the other
roganti insultare. Publicanum hand, driven by his stricken conscience
autem cordis conscientia afar off, is by his piety brought near.
removebat, sed pietas
applicabat; unde sequitur et
publicanus a longe stans
nolebat nec oculos ad caelum
levare.
Theophylactus: Quamvis THEOPHYL. Although reported to have

autem publicanus stetisse stood, the Publican yet differed from the
dicatur, distabat tamen a Pharisee, both in his manner and his
Pharisaeo tam verbis quam words, as well as in his having a contrite
habitu, nec non et corde heart. For he feared to lift up his eyes to
contrito: nam verebatur oculos heaven, thinking unworthy of the heavenly
levare in caelum, censens vision those which had loved to gaze upon
indignos visionis supernae eos and wander after earthly things. He also
qui maluerunt bona terrena smote his breast, striking it as it were
spectare et quaerere; necnon et because of the evil thoughts, and
pectus tundebat; unde sequitur moreover rousing it as if asleep. And thus
sed percutiebat pectus suum, he sought only that God would be
cor quodammodo pungens reconciled to him, as it follows, saying,
causa cogitationum pravarum, God, be merciful.
nec non et excitans ut
dormitans: unde non aliud quam
Deum propitiatorem petebat;
sequitur enim dicens: Deus,
propitius esto mihi peccatori.
Chrysostomus: Audivit quia CHRYS. He heard the words, that I am not

non sum velut hic publicanus, as the Publican. He was not angry, but
nec indignatus est, sed pricked to the heart. The one uncovered
compunctus: detexit ille vulnus, the wound, the other seeks for its remedy.
quaerit hic medicinam. Nemo Let no one then ever put forth so cold an
igitur illud frigidum proferat excuse as, I dare not, I am ashamed, I
verbum: non audeo, pudorosus cannot open my mouth. The devils have
sum, non possum aperire os. that kind of fear. The devil would fain close
Talis reverentia est diabolica: against you every door of access to God.
vult enim Diabolus obserare tibi
fores accessus ad Deum.
Augustinus: Quid igitur miraris AUG. Why then marvel you, whether God
si Deus ignoscit, quando ipse pardons, since He himself acknowledges
agnoscit? De longinquo stabat; it. The Publican stood afar off, yet drew
Deo tamen appropinquabat, et near to God. And the Lord was nigh to
eum dominus de prope him, and heard him, For the Lord is on
attendebat: excelsus enim high, yet has he regard to the lowly. He
dominus, et humilia respicit; nec lifted not so much as his eyes to heaven;
oculos ad caelum levabat ut that he might be looked upon, he looked
respiceret; tremebat conscientia, not himself. Conscience weighed him
spes sublevabat; percutiebat down, hope raised him up, he smote his
pectus suum, poenas de seipso own breast, he exacted judgment upon
exigebat: propterea dominus himself. Therefore did the Lord spare the
confitenti parcebat. Audisti penitent. You have heard the accusation of
superbum accusatorem, audisti the proud, you have heard the humble
humilem reum: audi nunc confession of the accused. Hear now the
iudicem dicentem amen dico sentence of the Judge: Verily I say to you,
vobis: descendit hic iustificatus this man went down to his house justified
in domum suam ab illo. rather than the other.
Chrysostomus: Geminos CHRYS This parable represents to us two

aurigas et duas bigas in stadio chariots on the race course, each with two
positas sermo praesens charioteers in it. In one of the chariots it
proponit: in altera peccatum et places righteousness with pride, in the
humilitatem: et vides bigam other sin and humility. You see the chariot
peccati superare iustitiam, non of sin outstrip that of righteousness, not by
propriis virtutibus, sed humilitatis its own strength but by the excellence of
coniunctae; illam vero devictam humility combined with it, but the other is
non fragilitate iustitiae, sed mole defeated not by righteousness, but by the
et tumore superbiae: nam sicut weight and swelling of pride. For as
humilitas per sui eminentiam humility by its own elasticity rises above
peccati pondus superat, et the weight of pride, and leaping up
saliens attingit Deum; sic reaches to God, so pride by its great
superbia ob sui molem de facili weight easily depresses righteousness.
iustitiam deprimit. Si ergo plura Although therefore you are earnest and
facta strenue geras, putas constant in well doing, yet think you may
autem te posse praesumere, boast yourself, you are altogether devoid
tota caruisti oratione; si vero of the fruits of prayer. But you that bear a
mille feras in conscientia fasces thousand loads of guilt on your
reatuum, et hoc solum de te conscience, and only think this thing of
credas quod es infimus omnium, yourself that you are the lowest of all men,
multam obtinebis ante Deum shall gain much confidence before God.
fiduciam. Et ideo suae And He then goes on to assign the reason
sententiae causam assignans of His sentence. For every one who exalts
subdit quia omnis qui se exaltat, himself shall be abased, and he that
humiliabitur; et qui se humiliat, humbles himself shall be exalted. The
exaltabitur. Humilitatis nomen word humility has various meanings. There
multiplex est. Est enim quaedam is the humility of virtue, as, A humble and
virtus humilitas, iuxta illud: cor contrite heart, O God, you will not despise.
contritum et humiliatum, Deus, There is also a humility arising from
non despicies. Est et humilitas sorrows, as, He has humbled my life upon
ab aerumnis, iuxta illud: the earth. There is a humility derived from
humiliavit in terra vitam meam. sin, and the pride and insatiability of
Est et humilitas a peccatis et riches. For can anything be more low and
superbia et insatiabilitate debased than those who grovel in riches
divitiarum: quid enim humilius and power, and count them great things?
his qui se submittunt in divitiis et
potentatu, et haec reputant
magna?
Basilius: Similiter etiam et BASIL; In like manner it is possible to be

exaltari laudabiliter contingit, honorably elated when your thoughts
quando scilicet non humilia indeed are not lowly, but your mind by
cogitas, sed mens tua est per greatness of soul is lifted up towards
magnanimitatem in virtutem virtue. This loftiness of mind is seen in a
erecta. Talis autem animi cheerfulness amidst sorrow or a kind of
celsitudo est eminentia in noble dauntlessness in trouble, a contempt
tristitiis, terrenorum contemptus, of earthly things, and a conversation in
conversatio in caelis: et videtur heaven. And this loftiness of mind seems
huiusmodi mentis sublimitas to differ from that elevation which is
eamdem habere differentiam ad engendered of pride, just as the stoutness
elationem quam arrogantia parit, of a well-regulated body differs from the
quam habet corpulentia corporis swelling of the flesh which proceeds from
bene dispositi ad inflationem dropsy.
carnis cum ex hydropisi tumet.
Chrysostomus: Haec igitur CHRYS. This inflation of pride can cast

fastus inflatio ab ipsis caelis down even from heaven the man that
potest deprimere non caventem; takes not warning, but humility can raise a
humilitas vero et ab ipsa abysso man up from the lowest depth of guilt. The
reatuum hominem sublimare: one saved the Publican before the
haec enim prae Pharisaeo Pharisee, and brought the thief into
publicanum salvavit, latronem Paradise before the Apostles; the other
ante apostolos in Paradisum entered even into the spiritual powers. But
duxit; illa vero etiam if humility though added to sin has made
incorpoream ingressa est such rapid advances, as to pass by pride
potestatem. Ceterum si iuncta united to righteousness, how much swifter
delicto humilitas tam facile currit, will be its course when you add to it
ut superbiam iustitiae transeat; righteousness? It will stand by the
si iustitiae coniunxeris eam, judgment-seat of God in the midst of the
quomodo non ibit? Assistet ipsa angels with great boldness. Moreover if
tribunali divino in medio pride joined to righteousness had power to
Angelorum cum fiducia multa. depress it, to what a hell will it thrust men
Rursus si fastus coniunctus when added to sin? This I say not that we
iustitiae eam deprimere potuit, si should neglect righteousness, but that we
coniunctus sit peccato, in should avoid pride.
quantam Gehennam detrudet?
Hoc dico, non ut negligamus
iustitiam, sed ut fastum vitemus.
Theophylactus: Sed forsitan THEOPHYL. But should any one

mirabitur aliquis, quomodo perchance marvel that the Pharisee for
Pharisaeus, cum pauca verba uttering a few words in his own praise is
suae laudis protulerit, condemned, while Job, though he poured
condemnatur; Iob vero cum forth many, is crowned, I answer, that the
plurima fuderit, coronatur. Eo Pharisee spoke these at the same time
scilicet quod Pharisaeus talia that he groundlessly accused others; but
dicebat criminando alios, nulla Job was compelled by an urgent necessity
ratione cogente; Iob vero, to enumerate his own virtues for the glory
urgentibus eum amicis, et of God, that men might not fall away from
pressuris prementibus, coactus the path of virtue.
est proprias virtutes referre ad
Dei gloriam, ne homines
desisterent a profectu virtutis.
Beda: Typice autem Pharisaeus BEDE; Typically, the Pharisee is the

est populus Iudaeorum, qui ex Jewish people, who boast of their
iustificationibus legis extollit ornaments because of the righteousness
merita sua; publicanus vero of the law, but the Publican is the Gentiles,
gentilis est, qui longe a Deo who being at a distance from God confess
positus, confitetur peccata sua; their sins. Of whom the one for His pride
quorum unus superbiendo returned humbled, the other for his
recessit humiliatus, alter contrition was thought worthy to draw near
lamentando appropinquare and be exalted.
meruit exaltatus.
Lectio 3
15 προσέφερον δὲ 15. And they brought to him

αὐτῷ καὶ τὰ βρέφη also infants, that he would
touch them: but when his
ἵνα αὐτῶν ἅπτηται: disciples saw it, they rebuked
ἰδόντες δὲ οἱ μαθηταὶ them. 16. But Jesus called
ἐπετίμων αὐτοῖς. 16 ὁ them to him, and said, Suffer
δὲ Ἰησοῦς little children to come to me,
and forbid them not: for of
προσεκαλέσατο αὐτὰ
such is the kingdom of God.
λέγων, ἄφετε τὰ 17. Verily I say to you,
παιδία ἔρχεσθαι πρός Whosoever shall not receive
με καὶ μὴ κωλύετε the kingdom of God as a little
child shall in no wise enter
αὐτά, τῶν γὰρ therein.
τοιούτων ἐστὶν ἡ
ἀμὴν λέγω ὑμῖν, ὃς ἂν
μὴ δέξηται τὴν
βασιλείαν τοῦ θεοῦ
ὡς παιδίον, οὐ μὴ
εἰσέλθῃ εἰς αὐτήν.
Theophylactus: Post praedicta, THEOPHYL. After what He had said, our

humilitatem dominus docet per ea Lord teaches us a lesson of humility by
quae fecit, non repellens, sed His own example; He does not turn away
gratanter parvulos admittens; the little children who are brought to Him,
unde dicitur afferebant autem ad but graciously receives them.
illum infantes, ut eos tangeret.
Augustinus de Verb. Dom: Cui AUG. To whom are they brought to be

afferuntur tangendi nisi salvatori? touched, but to the Savior? And as being
Sed si salvator est, salvandi the Savior they are presented to Him to
offeruntur illi qui venit salvum be saved, who came to save that which
facere quod perierat. Ubi isti was lost. But with regard to these
perierant, quantum ad ipsos innocents, when w ere they lost? The
pertinet innocentes? Sed Apostle says, By one man sin entered
secundum apostolum, per unum into the world. Let then the little children
hominem intravit peccatum in come as the sick to a physician, the lost
orbem terrarum. Veniant ergo to their Redeemer.
parvuli, ut languidi ad medicum,
perditi ad redemptorem.
Ambrosius: Durum autem AMBROSE; It may be thought strange

aliquibus videri potest quod by some that the disciples wished to
discipuli dominum infantulos adire prevent the little children from coming to
prohibebant; sequitur enim quod our Lord, as it is said, when they saw it,
cum viderent discipuli, increpabant they rebuked them. But we must
illos. Ubi vel mysterium intelligas, understand in this either a mystery, or
vel affectum. Neque enim hoc the effect of their love to Him. For they
invidia aut in pueros mentis did it not from envy or harsh feeling
asperitate faciebant; sed sedulae towards the children, but they
servitutis obsequia domino manifested a holy zeal in their Lord’s
deferebant, ne comprimeretur a service, that he might not be pressed by
turbis. Respuenda quippe est the crowds. Our own interest must be
utilitas nostra ubi divinitatis iniuria given up where an injury is threatened to
est. In mysterio autem, quia prius God. But we may understand the
salvari populum Iudaeorum, ex mystery to be, that they desired the
quo secundum carnem nati Jewish people to be first saved, of whom
fuerant, gestiebant. Sciebant they were according to the flesh.
They
quidem mysterium quod utrisque knew indeed the mystery, that to both
populis vocatio deberetur: nam et nations the call was to be made, (for
pro Chananaea muliere they entreated for the Canaanitish
supplicarunt; sed fortasse adhuc woman,) but perhaps they were still
ordinem nesciebant; unde sequitur ignorant of the order. It follows, But
Iesus autem convocans eos dixit: Jesus called them to him, and said,
sinite parvulos venire ad me, et Suffer little children, &c. One age is not
nolite vetare eos: talium est enim preferred to another, else it were hurtful
regnum Dei. Non aetas praefertur to grow up. But why does He say that
aetati: alioquin obesset children are fitter for the kingdom of
adolescere. Cur ergo pueros dicit heaven? It is because they are ignorant
aptos esse regno caelorum? of guile, are incapable of theft, dare not
Fortasse quia malitiam nesciant, return a blow, are unconscious of lust,
fraudare non noverint, referire non have no desire for wealth, honors, or
audeant, scortari ignorent, opes, ambition. But to be ignorant of these
honorem, ambitionem non things is not virtue, we must also despise
appetant. Sed non ignorare ista, them. For virtue consists not in our
virtus est, sed contemnere: non inability to sin, but in our unwillingness.
enim virtus est non posse Childhood then is not meant here, but
peccare, sed nolle. Non igitur that goodness which rivals the simplicity
pueritia, sed aemula puerilis of childhood.
simplicitatis bonitas designatur.
Beda: Unde signanter dixit talium, BEDE; If Hence our Lord pointedly says,
non istorum, ut ostenderet non of such, not “of these,” to show that to
aetatem regnare, sed mores; et character, not to age, is the kingdom
his qui similem haberent given, and to such as have a childlike
innocentiam et simplicitatem, innocence and simplicity is the promise
praemia repromitti. of the reward.
Ambrosius: Denique hoc salvator AMBROSE; Lastly, our Savior

expressit dicens amen dico vobis: expressed this when He said, Verily I say
quicumque non acceperit regnum to you, Whoever will not receive the
Dei sicut puer, non intrabit in illud. kingdom of God as a little child, &c.
Quis puer imitandus est apostolis What child were Christ’s Apostles to
Christi, nisi de quo Isaias dixit: imitate but Him of whom Esaias speaks,
puer natus est nobis, qui cum Unto us a Child is given? Who when He
malediceretur, non maledicebat? was reviled, reviled not again. So that
Itaque in pueritia est quaedam there is in childhood a certain venerable
venerabilis morum senectus, et in antiquity, and in old age a childlike
senectute innocens pueritia. innocence.
Basilius: Suscipiemus autem BASIL; We shall receive the kingdom of
regnum Dei ut puer, si dispositi God as a child if we are disposed
fuerimus erga doctrinam domini ut towards our Lord’s teaching as a child
puer, in disciplina, nequaquam under instruction, never contradicting nor
contradicens nec disputans cum disputing with his masters, but trustfully
magistris, sed credibiliter et and teachably imbibing learning.
obedienter imbibens documenta.
Theophylactus: Gentilium ergo THEOPHYL. The wise men of the

sapientes quaerentes sapientiam Gentiles therefore who seek for wisdom
in mysterio, quod est regnum Dei, in a mystery, which is the kingdom of
nec volentes hoc absque fide God, and will not receive this without the
syllogisticae probationis admittere, evidence of logical proof, are rightly shut
merito exclusi sunt ab hoc regno. out from this kingdom.
Lectio 4
18 καὶ ἐπηρώτησέν 18. And a certain ruler asked

τις αὐτὸν ἄρχων him, saying, Good Master,
what shall I do to inherit
λέγων, διδάσκαλε eternal life? 19. And Jesus
ἀγαθέ, τί ποιήσας said to him, Why call you me
ζωὴν αἰώνιον good? none is good, save
κληρονομήσω; 19 one, that is, God. 20. You
know the commandments, Do
εἶπεν δὲ αὐτῷ ὁ
not commit adultery, Do not
Ἰησοῦς, τί με λέγεις kill, Do not steal, Do not bear
ἀγαθόν; οὐδεὶς false witness, Honor your
ἀγαθὸς εἰ μὴ εἷς ὁ father and your mother. 21.
θεός. 20 τὰς ἐντολὰς And he said, All these have I
kept from my youth up. 22.
οἶδας: μὴ μοιχεύσῃς, Now when Jesus heard these
μὴ φονεύσῃς, μὴ things, he said to him, Yet
κλέψῃς, μὴ lacks you one thing: sell all
ψευδομαρτυρήσῃς, that you have, and distribute
to the poor, and you shall have
τίμα τὸν πατέρα σου
treasure in heaven: and come,
καὶ τὴν μητέρα. 21 ὁ follow me. 23. And when he
δὲ εἶπεν, ταῦτα heard this, he was very
πάντα ἐφύλαξα ἐκ sorrowful: for he was very rich.
νεότητος. 22 ἀκούσας
δὲ ὁ Ἰησοῦς εἶπεν
αὐτῷ, ἔτι ἕν σοι
λείπει: πάντα ὅσα
ἔχεις πώλησον καὶ
διάδος πτωχοῖς, καὶ
ἕξεις θησαυρὸν ἐν
[τοῖς] οὐρανοῖς, καὶ
δεῦρο ἀκολούθει μοι.
23 ὁ δὲ ἀκούσας
ταῦτα περίλυπος
ἐγενήθη, ἦν γὰρ
πλούσιος σφόδρα.
Beda: Audierat princeps quidam BEDE; A certain ruler having heard our
a domino, tantum eos qui Lord say, that only those who would be
puerorum vellent esse similes, like little children should enter the
regnum Dei intraturos; atque ideo kingdom of heaven, entreats Him to
poscit sibi non per parabolam, explain to him not by parable but openly
sed palam, quibus operum by what works he may merit to obtain
meritis vitam aeternam eternal life.
consequatur, exponi; unde dicitur
et interrogavit eum quidam
princeps, dicens: magister bone,
quid faciendo vitam aeternam
possidebo?
Ambrosius: Tentator princeps AMBROSE; That ruler tempting Him said,

iste magistrum bonum dixit, qui Good Master, he ought to have said,
Deum bonum dicere debuisset: Good God. For although goodness exists
nam licet in divinitate bonitas sit, in divinity and divinity in goodness, yet by
et in bonitate divinitas, tamen adding Good Master, he uses good only
addendo magister bone, in in part, not in the whole. For God is good
portione bonum dixit, non in altogether, man partially.
universitate: nam Deus in
universitate bonus, homo ex
parte.
Cyrillus: Putavit autem se CYRIL; Now he thought to detect Christ in

Christum capere, dum vituperaret blaming the law of Moses, while He
Mosaicum praeceptum, introduced His own commands. He went
introduceret vero sua statuta. then to the Master, and calling Him good,
Accedit ergo ad magistrum, et says that he wishes to be taught by Him,
bonum eum nuncupans, dicit se for he sought to tempt Him. But He who
velle doceri. Quia ergo tentative takes the wise in their craftiness answers
quaerebat, qui apprehendit him fitly as follows, Why call you me
sapientes in astutia sua, good? there is none good, save God
convenienter ei respondet; nam alone.
sequitur dixit autem ei Iesus: quid
me dicis bonum? Nemo bonus
nisi solus Deus.
Ambrosius: Non bonum se AMBROSE; He does not deny that He is

negat, sed Deum designat. good, but points to God. None is good
Bonus quidem non est, nisi then except he be full of goodness. But
plenus bonitatis. Quod si quem should it strike any one that it is said,
moveat quia nemo bonus, none is good, let this also strike him, save
moveat et illud nisi Deus. Quod si God, and if the Son is not excepted from
a Deo filius non excipitur, utique God, surely neither is Christ excepted
nec a bono Christus excipitur: from good. For how is He not good who is
nam quomodo non bonus ex born from good? A good tree brings forth
bono natus? Arbor enim bona good fruits. How is He not good, seeing
fructus bonos facit. Quomodo that the substance of His goodness which
non bonus, cum bonitatis suae He took to Him from the Father has not
substantia ex patre assumpta degenerated in the Son which did not
non degeneravit in filio, quae non degenerate in the Spirit. Your good spirit,
degeneravit in spiritu? Spiritus he says, shall lead me into a land of
tuus bonus deducet me in terram uprightness. But if the Spirit is good who
rectam. Quod si bonus spiritus received from the Son, verily He also is
qui accepit a filio, bonus utique et good who gave It. Because then it was a
ille qui tradidit. Itaque quia lawyer who tempted Him, as is plainly
legisperitus est iste qui tentat, strewn in another book, He therefore well
sicut in libro alio demonstratur, ei said, None is good, save God, that He
bene dixit nemo bonus nisi unus might remind him that it was written, You
Deus: ut admoneret, quia shall not tempt the Lord your God, but he
scriptum est: non tentabis the rather gives thanks to the Lord that
dominum Deum tuum; sed magis He is good.
confiteretur domino, quoniam
bonus.
Chrysostomus in Matthaeum: CHRYS. Or else; I shall not hesitate to

Vel aliter. Avarum quidem dicere call this ruler covetous, for with this Christ
hunc principem non verebor: nam reproaches him, but I say not that he was
hoc Christus ei improperat; a tempter.
tentatorem autem minime.
Titus: Ergo cum dicit magister TITUS BOST. When he says then, Good
bone, quid faciendo vitam Master, what shall I do to inherit eternal
aeternam possidebo? Idem est life? it is the same as if he says, You are
ac si dicat: bonus es: dignare me good; vouchsafe me then an answer to
responso in eo quod quaero: my question. I am learned in the Old
doctus sum vetus testamentum, Testament, but I see in you something far
te tamen praestantiorem video more excellent. For you make no earthly
non promittentem terram, sed promises, but preach the kingdom of
praedicantem regnum caelorum. heaven. Tell me then, what shall I do to
Dic ergo mihi, quid faciendo inherit eternal life? The Savior then
vitam aeternam potero considering his meaning, because faith is
possidere? Intentionem igitur the way to good works, passes over the
attendens salvator, quia fides est question he asked, and leads him to the
via ad opera, cum dixisset ille knowledge of faith; as if a man was to ask
quid faciam? Hac quaestione a physician, “What shall I eat?” and he
omissa, in notitiam fidei eum was to show him what ought to go before
ducit: velut si quis interrogaret his food. And then He sends him to His
medicum: quid comedam? Et ille Father, saying, Why call you me good?
ostenderet quae deberent cibum not that He was not good, for He was the
praecedere; et ideo eum ad good branch from the good tree, or the
patrem remittit, dicens quid me good Son of the good Father.
dicis bonum? Non quod ipse
bonus non esset: erat enim
bonum ex bono patre germen,
bonus boni filius.
Augustinus de Cons. Evang: AUG. It may seem that the account given
Potest autem videri distare in Matthew is different, where it is said,
aliquid quod secundum “Why ask you me of good?” which might
Matthaeum dicitur: quid me apply better to the question which he
interrogas de bono? Quod ad asked, What good shall I do? In this place
illud magis referri potest quod ait he both calls Him good, and asks the
ille quaerens: quid boni faciam? question about good. It will be best then
Ibi enim et bonum nominavit, et to understand both to have been said,
interrogatio est. Commodissime Why call you me good? and, Why ask you
ergo intelligitur utrumque dictum: me of good? though the latter may rather
quid me dicis bonum? Et: quid be implied in the former.
me interrogas de bono? Quod ad
illud magis referri potest.
Titus: Denique postquam docuit TITUS BOST. After instructing him in the
cognitionem fidei, subiungit knowledge of the faith, He adds, you
mandata nosti; quasi dicat: know the commandments. As though He
quando prius Deum noveris, tunc said, Know God first, and then will it be
optime quaeres quid facias. time to seek what you ask.
Chrysostomus: Expectante CYRIL; But the ruler expected to hear

autem principe audire Christum Christ say, Forsake the commandments
dicentem: recedas a mandatis of Moses, and listen to Mine. Whereas He
Mosaicis, et meis attende, ad sends him to the former; as it follows, You
Mosaica eum mittit; unde sequitur shall not kill, you shall not commit
non occides, non moechaberis. adultery.
Theophylactus: Primo quidem THEOPHYL. The law first forbids those

lex ea corrigit ad quae facilius things to which we are most prone, as
labimur, ut moechari, cuius adultery for instance, the incitement to
incentivum est intrinsecum et which is within us, and of our nature; and
naturale; et occidere, quia murder, because rage is a great and
immanis bellua furor; sed furtum savage monster. But theft and bearing
et falsi testimonii culpam raro false witness are sins which men seldom
contingit incurrere. Sed et fall into. And besides, the former also are
graviora illa existunt; et ideo the more grievous sins, therefore He
secundario furtum et falsum places theft and bearing false witness in
testimonium ponit, ut rarius the second place, as both less common,
fallentia et leviora; sequitur enim and of less weight than the other.
non furtum facies, non falsum
testimonium dices.
Basilius: Non est autem BASIL; Now we must not understand by

intelligendum fures esse solum thieves, only such as cut strips off hides,
bursarum incisores, vel or commit robberies in the baths. But all
latrocinantes in balneis; sed et si such also as, when appointed leaders of
qui duces legionum statuti, vel legions, or installed governors of states or
commisso sibi regimine civitatum nations, are guilty of secret
aut gentium, hoc quidem furtim embezzlement, or violent and open
tollunt, hoc vero vi ac publice exactions.
exigunt.
Titus: Sed videas in non agendo TITUS BOST. But you may observe that
praecepta consistere: quoniam si these commandments consist in not
moechatus non fueris, castus es; doing certain things; that if you have not
si non fureris, benevolus; si falso committed adultery, you are chaste; if you
non testeris, veridicus. Attende steal not, honestly disposed; if you bear
virtutem iam facilem per not false witness, truth-telling. Virtue then
bonitatem statuentis: nam mali we see is rendered easy through the
fugam ingerit, non boni goodness of the Lawgiver. For He speaks
exercitium; quaelibet autem quies of avoiding of evil, not practicing of good.
quolibet est facilior opere. And any cessation from action is easier
than any actual work.
Theophylactus: Sed quia in THEOPHYL. Because sin against

parentes committere quamquam parents, although a great crime, very
magnum sit crimen, raro tamen rarely happens, He places it last of all,
accidit, post omnia ponit honora Honor your father and mother.
patrem tuum et matrem.
Ambrosius: Est autem honor AMBROSE; Honor is concerned not only

non solum honorificentiae, sed with paying respect, but also with giving
etiam largitati. Honor enim est bountifully. For it is honoring to reward
deferre pro meritis. Pasce patrem deserts. Feed your father, feed your
tuum, pasce matrem; et si mother, and when you have fed them you
paveris, adhuc non reddidisti have not requited all the pangs and agony
dolores et cruciatus quos pro te your mother underwent for you. To the
mater passa est. Illi debes quod one you owe all you have, to the other all
habes, huic debes quod es. you are. What a condemnation, should
Quantum iudicium, si pascat the Church feed those whom you are able
Ecclesia quos tu pascere nolis? to feed! But it may be said, What was
Sed dices: quod eram parentibus going to bestow upon my parents, I prefer
collaturus, Ecclesiae mallem to give to the Church. God seeks not a
conferre. Non quaerit Deus gift which will starve your parents, but the
donum de fame parentum; sed ut Scripture says as well that parents are to
pascendos Scriptura dicit be fed, as that they are to be left for
parentes, ita propter Deum God’s sake, should they check the love of
relinquendos, si impediant a devout mind.
It follows, And he said, All
devotae mentis affectum. these things have I kept from my youth
Sequitur qui ait: haec omnia up.
custodivi a iuventute mea.
Hieronymus: Mentitur JEROME; The young man speaks false,

adolescens. Si enim quod for if he had fulfilled that which was
postpositum est in mandatis: afterwards placed among the
diliges proximum tuum sicut commandments, You shall love your
teipsum, opere complesset, neighbor as yourself, how was it that
quomodo postea audiens: vade, when he heard, Go and sell all that you
et vende omnia quae habes, et have, and give to the poor, he went away
da pauperibus, tristis abscessit? sorrowful?
Beda: Vel non est putandus esse BEDE; Or we must not think him to have
mentitus, sed simpliciter ut vixerit, lied, but to have avowed that he had lived
scilicet exterius, esse confessus: honestly, that is, at least in outward
alioquin nequaquam Marcus things, else Mark could never have said,
diceret quod Iesus intuitus eum And Jesus seeing him, loved him.
dilexit eum.
Titus: Ostendit autem TITUS BOST. Our Lord next declares,

consequenter dominus quod si that though a man has kept the old
aliquis vetus testamentum covenant, he is not perfect, since he lacks
peregit, perfectus non est, sed to follow Christ. You yet lack one thing,
deest ei sequi Christum; unde Sell all that you have, &c. As if He says,
subditur quo audito Iesus ait ei: you ask how to possess eternal life;
adhuc unum tibi deest: omnia scatter your goods among the poor, and
quaecumque habes vende, et da you shall obtain it. A little thing is that you
pauperibus, et habebis spend, you receive great things.
thesaurum in caelo; quasi dicat:
quaeris quomodo sit possidenda
vita aeterna: sparge facultates
pauperibus, et obtinebis illam.
Parva sunt quae impendis,
magna quae recipis.
Athanasius: Non enim mundum ATHAN. For when we despise the world,
despicientes putemus grandia we must not imagine we have resigned
quidem abdicasse, quia tota terra any thing great, for the whole earth in
est in comparatione caeli comparison of the heaven is but a span
brevissima: quapropter si toti long; therefore even should they who
terrae dominaremur, ei renounce it be lords of the whole earth,
abrenuntiantes, nihil dignum yet still it would be nothing worth in
esset in comparatione regni comparison of the kingdom of heaven.
caelorum.
Beda: Quicumque ergo perfectus BEDE; Whoever then wishes to be

esse voluerit, oportet vendere perfect must sell all that he has, not a part
quae habet, non ex parte, sicut only, as Ananias and Sapphira did, but
Ananias fecit et Saphira, sed the whole.
totum.
Theophylactus: Unde dicens THEOPHYL. Hence when he says, All

omnia quae habes, summam that you have, He inculcates the most
paupertatem suadet; si quid enim complete poverty. For if there is any thing
restiterit, illius servus est. left over or remaining to you, you are its
slave.
Basilius: Non tamen docet BASIL; He does not tell us to sell our
facultates vendere eo quod goods, because they are by nature evil,
naturaliter sint pravae; alioquin for then they would not be God’s
creatura Dei non essent: unde creatures; He therefore does not bid us
eas non tamquam malas abicere, cast them away as if they were bad, but
sed dispensare monuit: et distribute them; nor is any one
condemnatur aliquis, non quia condemned for possessing them, but for
eas possidet, sed quia eis abusing them. And thus it is, that to lay
abusus est: quo fit ut facultatum out our goods according to God’s
secundum mandata Dei command both blots out sins, and
dispensatio, et crimina deleat, et bestows the kingdom.
regnum conferat; unde subdit et
da pauperibus.
Chrysostomus: Poterat quidem CHRYS. God might indeed feed the poor
Deus alere pauperes et sine hoc without our taking compassion upon
quod nos misereremur eorum; them, but He wishes the givers to be
sed vult dantes dilectione astringi bound by the ties of love to the receivers.
accipientibus.
Basilius: Dicente autem domino BASIL; When our Lord says, Give to the
da pauperibus, puto non expedire poor, it becomes a man no longer to be
cuiquam negligenter gerere, sed careless, but diligently to dispose of all
omnia diligenter disponere, things, first of all by himself if in any
praecipue per seipsum, si ex measure he is able, if not, by those w ho
parte se habeat; sin autem, per are known to be faithful, and prudent in
eos de quibus constat quod their management; for cursed is he who
fideliter et prudenter disponant: does the work of the Lord negligently.
maledictus enim qui negligenter
perficit opera domini.
Chrysostomus: Sed illud CHRYS. But it is asked, how does Christ

quaeritur quomodo Christus acknowledge the giving all things to the
erogare cuncta pauperibus poor to be perfection, whereas St. Paul
perfectionis esse fatetur; Paulus declares this very thing without charity to
autem absque dilectione hoc be imperfect. Their harmony is shown in
asserit esse imperfectum. Sed the words which succeed, And come,
valde consonat quod subiunxit et follow me, which betokens it to be from
veni, sequere me: quod love. For herein shall all men know that
ostenditur ex dilectione esse: in you are my disciples, if you have love one
hoc enim cognoscent omnes toward another.
quod mei estis discipuli, si
dilectionem habueritis ad
invicem.
Theophylactus: Cum paupertate THEOPHYL. Together with poverty must

enim ceteras quoque virtutes exist all the other virtues, therefore He
hominem habere oportet; ob hoc says, Come, follow me, that is, In all other
ait et veni, sequere me: idest, in things be My disciples, be always
ceteris esto meus discipulus, following Me.
iugiter me sequaris.
Cyrillus: Princeps autem ille vini CYRIL; The ruler was not able to contain
recentis capax non fuit, vetus uter the new word, but being like an old bottle,
existens; sed tristitia ruptus est; burst with sorrow.
unde sequitur his ille auditis,
contristatus est, quia dives erat
valde.
Basilius: Mercator non tristatur in BASIL; The merchant when he goes to

nundinis paciscendo quae the market, is not loath to part with all that
possidet, acquirendo sibi he has, in order to obtain what he
opportuna; tu vero tristaris requires, but you are grieved at giving
pulverem dans, ut acquiras vitam mere dust and ashes that you may gain
beatam. everlasting bliss.
Lectio 5
24 ἰδὼν δὲ αὐτὸν ὁ Ἰησοῦς 24. And when Jesus

[περίλυπον γενόμενον] saw that he was very
sorrowful, he said,
εἶπεν, πῶς δυσκόλως οἱ τὰ
χρήματα ἔχοντες εἰς τὴν How hardly shall they
βασιλείαν τοῦ θεοῦ that have riches enter
into the kingdom of
εἰσπορεύονται: 25 God! 25. For it is
εὐκοπώτερον γάρ ἐστιν easier for a camel to
κάμηλον διὰ τρήματος go through a needle’s
βελόνης εἰσελθεῖν ἢ eye, than for a rich
man to enter into the
πλούσιον εἰς τὴν βασιλείαν
kingdom of God. 26.
τοῦ θεοῦ εἰσελθεῖν. 26 εἶπαν And they that heard it
δὲ οἱ ἀκούσαντες, καὶ τίς said, Who then can be
δύναται σωθῆναι; 27 ὁ δὲ saved? 27. And he
εἶπεν, τὰ ἀδύνατα παρὰ said, The things which
are impossible with
ἀνθρώποις δυνατὰ παρὰ τῷ men are possible with
θεῷ ἐστιν. 28 εἶπεν δὲ ὁ God. 28. Then Peter
πέτρος, ἰδοὺ ἡμεῖς ἀφέντες said, Lo, we have left
τὰ ἴδια ἠκολουθήσαμέν σοι. all, and followed you.
29. And he said to
29 ὁ δὲ εἶπεν αὐτοῖς, ἀμὴν
them, Verily I say to
λέγω ὑμῖν ὅτι οὐδείς ἐστιν ὃς you, There is no man
ἀφῆκεν οἰκίαν ἢ γυναῖκα ἢ that has left house, or
ἀδελφοὺς ἢ γονεῖς ἢ τέκνα parents, or brethren,
ἕνεκεν τῆς βασιλείας τοῦ or wife, or children, for
the kingdom of God’s
θεοῦ, 30 ὃς οὐχὶ μὴ sake, 30. Who shall
[ἀπο]λάβῃ πολλαπλασίονα not receive manifold
ἐν τῷ καιρῷ τούτῳ καὶ ἐν τῷ more in this present
αἰῶνι τῷ ἐρχομένῳ ζωὴν time, and in the world
to come life
αἰώνιον.
everlasting.
Theophylactus: Quoniam dives, audita THEOPHYL. Our Lord, seeing

opum abiectione, tristatus fuit, dominus that the rich man was sorrowful
admiranter locutus est; dicit enim videns when it was told him to surrender
autem Iesus illum tristem factum, dixit: his riches marveled, saying, How
quam difficile qui pecunias habent in hardly shall they that have riches
regnum Dei intrabunt. Non dicit: enter into the kingdom of God!
impossibile est eos intrare, sed difficile; He says not, It is impossible for
possunt enim per divitias adipisci them to enter, but it is difficult. For
superna, sed difficile est: quia viscosiores they might through their riches
sunt visco divitiae, et vix evellitur animus reap a heavenly reward, but it is
occupatus ab eis: sed subsequenter ut a hard thing, seeing that riches
impossibile hoc indicat, cum dicit facilius are more tenacious than birdlime,
est enim camelum per foramen acus and hardly is the soul ever
transire, quam divitem intrare in regnum plucked away, that is once seized
Dei. Nam sive per camelum animal by them. But he next speaks of it
intelligas, sive funem nauticum crassum; as impossible. It is easier for a
quocumque modo impossibile est quod camel to go through a needle’s
foramen acus totum capiat camelum. Si eye. The word in the Greek
igitur facilius est camelum per foramen answers equally to the animal
acus transire quam divitem salvari, et hoc called the camel, and to a cable,
quod facilius est, impossibile est; or ship rope. However we may
impossibilius ergo est salvari divitem. understand it, impossibility is
Quid igitur dicendum? Equidem quod implied. What must we say then?
vere sic habet, divitem servari non posse. First of all that the thing is
Neque mihi dicas, quod salvatus sit dives positively true, for we must
quispiam, qui sua dederit: non enim dives remember that the rich man
salvatus est, sed quia pauper factus, vel differs from the steward, or
dispensator existens servatus est, non dispenser of riches. The rich man
dives. Aliud est enim dispensator, aliud is he who reserves his riches to
dives: dives est qui sibi divitias reservat, himself, the steward or dispenser
dispensator vero cui divitiae propter alios one who holds them entrusted to
concreditae sunt. his care for the benefit of others.
Chrysostomus in Ioannem: Abraham CHRYS. Abraham indeed

quidem possidebat opes pauperibus; et possessed wealth for the poor.
qui iuste eas possident, quasi And all they who righteously
suscipientes a Deo dispensant in divinis possess it, spend it as receiving it
mandatis; qui vero contra Deum from God, according to the divine
acquisierunt, et in expendendo faciunt command, while those who have
illud idem, meretricibus et parasitis acquired wealth in an ungodly
dantes, vel humi abscondentes, egenis way, are ungodly in their use of it;
vero nihil impendentes. Non ergo prohibet whether in squandering it on
ditari, sed opibus famulari: vult harlots or parasites, or hiding it in
necessariis ut eis utamur, non ut the ground, but sparing nothing
custodiamus: nam famuli est custodire, for the poor. He does not then
sed domini dispensare. Si conservari eas forbid men to be rich, but to be
vellet, non tradidisset eas hominibus, sed the slaves of their riches. He
sineret in terra iacere. would have us use them as
necessary, not keep guard over
them. It is of a servant to guard,
of a master to dispense. Had he
wished to preserve them, He
would never have given them to
men, but left them to remain in
the earth.
Theophylactus: Porro attendas illud THEOPHYL. Again, observe that

quod divitem quidem impossibile dicit He says, a rich man can not
salvari, possidentem vero divitias difficile; possibly be saved, but one who
quasi dicat: dives, qui captus est a divitiis, possesses riches hardly; as if he
et famulatur eis, non salvabitur; habens said, The rich man who has been
vero illas, scilicet qui eis dominatur, vix taken captive by his riches, and is
salvabitur causa humanae fragilitatis. a slave to them, shall not be
Conatur enim nos Diabolus supplantare saved; but he who possesses or
quoadusque possidemus divitias, et is the master of them shall with
difficile est aufugere decipulas eius: difficulty be saved, because of
ideoque bonum est paupertas, et quasi human infirmity. For the devil is
tentatione carens. ever trying to make our foot slip
as long as we possess riches,
and it is a hard matter to escape
his wiles. Poverty therefore is a
blessing, and as it were free from
temptation.
Chrysostomus: Nulla enim est divitiarum CHRYS. There is no profit in

commoditas, anima patiente penuriam; riches while the soul suffers
nec laesio paupertatis, anima divitiis poverty, no hurt in poverty, while
affluente. Si autem ditescentis indicium the soul abounds in wealth. But if
est nullius egere, et pauperascentis the sign of a man waxing rich is
indigere; palam est quod magis esse to be in need of nothing and of
pauperem facit magis ditescere: facilius becoming poor to be in want, it is
est enim quod quis in paupertate quam in plain that the poorer a man is, the
divitiis opes contemnat: neque enim talis richer he grows. For it is far
est ambitus ut per magis habere sedetur; easier for one in poverty to
sed per hoc consuevit magis accendi, despise wealth, than for the rich.
sicut ignis quando maiorem suscipit Nor again is avarice wont to be
escam. Quae autem mala videntur esse satisfied by having more, for
inopiae, communia sunt; quae vero thereby are men only the more
divitiarum, propria sunt earum. inflamed, just as a fire spreads,
the more it has to feed upon.
Those which seem to be the evils
of poverty, it has in common with
riches, but the evils of riches are
peculiar to them.
Augustinus de quaest. Evang: Divitem AUG. The name of “rich” he here

ergo hic appellat cupidum rerum gives to one who covets temporal
temporalium, et de talibus superbientem. things, and boasts himself in
His divitibus contrarii sunt pauperes them. To such rich men are
spiritu, quorum est regnum caelorum. opposed the poor in spirit, of
Mystice autem facilius est Christum pati whom is the kingdom of heaven.
pro dilectoribus saeculi, quam dilectores Now mystically it is easier for
saeculi ad Christum posse converti. Christ to suffer for the lovers of
Cameli enim nomine se intelligi voluit, this world, than for the lovers of
quia sponte humiliatus infirmitatis nostrae this world to be converted to
onera sustulit. Per acum autem Christ. For by the name of a
punctiones significat, per punctiones camel He would represent
dolores in passione susceptos; foramen Himself: for He voluntarily
autem acus dicit angustiam passionis. humbled Himself to bear the
burdens of our infirmity. By the
needle He signifies sharp
piercings, and thereby the pangs
received in His Passion, but by
the form of the needle He
describes the straitening of the
Passion.
Chrysostomus in Matthaeum: Hic CHRYS. These weighty words so

autem sermo quasi gravis transcendebat far exceeded the capacity of the
discipulorum virtutem; unde sequitur et disciples, that when they heard
dixerunt qui haec audiebant: et quis them, they asked, Who then can
potest salvus fieri? Hoc dixerunt discipuli, be saved? not that they feared for
non de se, sed de toto mundo timentes. themselves, but for the whole
world.
Augustinus: Cum autem incomparabiliter AUG. Seeing that there is an

maior sit turba pauperum, quae, divitibus incomparably greater number of
perditis, potest salvari; intellexerunt, poor which might be saved by
omnes qui divitias amant, etiam si adipisci forsaking their riches, they
nequeant, in divitum numero deputari. understood that all who love
Sequitur ait illis: quae impossibilia sunt riches, even though they cannot
apud homines, possibilia sunt apud obtain them, were to be counted
Deum: quod non ita intelligendum est, among the number of the rich. It
quasi dives cum cupiditate et superbia in follows, And he said to them, The
regnum Dei sit intraturus; sed possibile things which are impossible with
est Deo ut a cupiditate et superbia ad men are possible with God, which
caritatem et humilitatem convertatur. must not be taken as if a rich
man with covetousness and pride
might enter into the kingdom of
God, but that it is possible with
God for a man to be converted
from covetousness and pride, to
charity and humility.
Theophylactus: Apud homines ergo, THEOPHYL. With men therefore

quorum serpit intentio ad terrena, whose thoughts creep earthward,
impossibilis est salus, ut dictum est; apud salvation is impossible, but with
Deum vero possibilis est. Cum enim God it is possible. For when man
homo consiliarium habet Deum, et shall have God for his counselor,
iustificationes et doctrinas paupertatis and shall have received the
imbiberit, necnon eius auxilium invocet, righteousness of God and His
hoc fiet possibile. teaching concerning poverty, as
well as have invoked His aid, this
shall be possible to him.
Cyrillus: Congrue autem dives cum multa CYRIL; The rich man who has
contempserit, recompensationem despised many things will
expectabit; qui vero parva possidens ea naturally expect a reward, but he
abdicavit, quid ei sperandum esset, who possessing little resigns
quaerere decebat; unde sequitur ait what he has, may fairly ask what
autem Petrus: ecce dimisimus omnia. there is in store for him; as it
Matthaeus addit: quid ergo erit nobis? follows, Then Peter said, lo, we
have left all. Matthew adds, What
shall we have therefore?
Beda: Quasi dicat: fecimus quod iussisti: BEDE; As if he says, We have

quid igitur dabis nobis praemii? Et quia done what you command us,
non sufficit dimittere omnia, iungit quod what reward then will you give
perfectum est, dicens et secuti sumus te. us? And because it is not enough
to have left all things, he adds
that which made it perfect,
saying, And have followed you.
Cyrillus: Illud autem necesse est dicere, CYRIL; It was necessary to say
quod paucis abrenuntiantes, quantum this, because those who forsake
spectat ad propositum et obedientiam, a few things, as far as regards
pari lance cum opulentis penduntur, their motives and obedience, are
paribus utentes affectibus, dum rerum weighed in the same balance
quas possident abiectionem ultro inferunt; with the rich, who have forsaken
unde sequitur amen dico vobis: nemo est all, inasmuch as they act from the
qui reliquerit domum aut parentes aut like affections, in voluntarily
fratres aut uxores aut filios aut agros making a surrender of all that
propter regnum Dei, et non recipiat multo they possess. And therefore it
plura in hoc tempore, et in saeculo futuro follows, Verily I say to you, there
vitam aeternam. Elevat ad acceptissimam is no man that has left house, &c.
spem omnes audientes, iureiurando who shall not receive manifold
promittens, dum apponit sermoni amen. more, &c. He inspires all who
Doctrina enim divina mundum vocante ad hear Him with the most joyful
fidem Christi, forsitan aliqui respicientes hopes, confirming His promises
parentes infideles, noluerunt eos turbare to them with an oath, beginning
veniendo ad fidem; et similis est ratio His declaration with Verily. For
aliorum germanorum. Deserunt autem when the divine teaching invites
quidam patrem et matrem, et totius the world to the faith of Christ,
parentelae amorem despiciunt propter some perhaps regarding their
amorem Christi. unbelieving parents are unwilling
to distress them by coming to the
faith, and have the like respect of
others of their relations; while
some again forsake their father
and mother, and hold lightly the
love of their whole kindred in
comparison of the love of Christ.
Beda: Sensus igitur iste est: qui propter BEDE; The sense then is this; He
regnum Dei inquirendum omnes affectus who in seeking the kingdom of
contempserit, omnes saeculi divitias, God has despised all earthly
delicias risusque calcaverit, multo plura in affections, has trampled under
praesenti recipiet. Cuius sententiae foot all riches, pleasures, and
occasione, quidam Iudaicam mille smiles of the world, shall receive
annorum fabulam post resurrectionem far greater in the present time.
iustorum aedificant, quando omnia quae Upon the ground of this
propter Deum dimittimus, multiplici nobis declaration, some of the Jews
sint fenore reddenda, et insuper vita build up the fable of a millennium
aeterna donanda: nec vident inexperti, after the resurrection of the just,
quod si in ceteris digna sit repromissio, in when all things which we have
uxoribus tamen, iuxta alios Evangelistas given up for God’s sake shall be
centenis, appareat turpitudo; praesertim restored with manifold interest,
cum dominus in resurrectione non esse and eternal life be granted. Nor
nubendum testetur; et iuxta Marcum, ea do they from their ignorance
quae dimissa fuerint, in hoc tempore cum seem to be aware, that even if in
persecutionibus accipienda confirmet, other things there might be a fit
quasi in illis mille annis abesse promise of restoration, yet in the
dogmatizant. matter of wives, who might be
according to some Evangelists an
hundred fold, it would be
manifestly shocking, especially
since our Lord declares that in
the resurrection there will be no
marrying. And according to Mark,
those things which have been
given up, He declares shall be
received at this time with
persecutions, which these Jews
assert will be absent for a
thousand years.
Cyrillus: Hoc ergo dicimus, quod omissis CYRIL; This then we say, that he
temporalibus et carnalibus, multo maiora who gives up all worldly and
sibi aliquis vindicabit: quoniam et apostoli, carnal things will gain for himself
cum pauca dimiserint, obtinuerunt far greater, inasmuch as the
multiplicia dona charismatum, et celebres Apostles, after leaving a few
reputati sunt ubique. Erimus ergo similes things, obtained the manifold gifts
illis: si domum quis dimittat, recipiet of grace, and were accounted
mansiones supernas, si patrem, patrem great every where. We then shall
habebit caelestem; si a germanis be like to them. If a man has left
recesserit, in fratrem hunc recipiet his home, he shall receive an
Christus; cum dimiserit coniugem, abiding place above. If his father,
inveniet divinam sapientiam, a qua he shall have a Father in heaven.
procreabit spiritales fructus, inveniet If he has forsaken his kindred,
Ierusalem caelestem, quae est mater Christ shall take him for a brother.
nostra; a fratribus etiam et a sororibus sui If he has given up a wife, he shall
propositi glutino spirituali colligatis, multo find divine wisdom, from which he
in hac vita gratiosiorem recipiet caritatem. shall beget spiritual offspring. If a
mother, he shall find the heavenly
Jerusalem, who is our mother.
From brethren and sisters also
united together with him by the
spiritual bond of his will, he shall
receive in this life far more kindly
affections.
Lectio 6
31 παραλαβὼν δὲ τοὺς 31. Then he took to him the

δώδεκα εἶπεν πρὸς twelve, and said to them,
Behold, we go up to
αὐτούς, ἰδοὺ Jerusalem, and all things
ἀναβαίνομεν εἰς that are written by the
ἰερουσαλήμ, καὶ prophets concerning the
τελεσθήσεται πάντα τὰ Son of man shall be
accomplished. 32. For he
γεγραμμένα διὰ τῶν
shall be delivered to the
προφητῶν τῷ υἱῷ τοῦ Gentiles, and shall be
ἀνθρώπου: 32 mocked, and spitefully
παραδοθήσεται γὰρ entreated, and spitted on:
τοῖς ἔθνεσιν καὶ 33. And they shall scourge
him, and put him to death:
ἐμπαιχθήσεται καὶ and the third day he shall
ὑβρισθήσεται καὶ rise again. 34. And they
ἐμπτυσθήσεται, 33 καὶ understood none of these
μαστιγώσαντες things: and this saying was
hid from them, neither knew
ἀποκτενοῦσιν αὐτόν,
they the things which were
καὶ τῇ ἡμέρᾳ τῇ τρίτῃ spoken.
ἀναστήσεται. 34 καὶ
αὐτοὶ οὐδὲν τούτων
συνῆκαν, καὶ ἦν τὸ
ῥῆμα τοῦτο
κεκρυμμένον ἀπ'
αὐτῶν, καὶ οὐκ
ἐγίνωσκον τὰ
λεγόμενα.
Gregorius in Evang: Praevidens GREG. The Savior foreseeing that the

salvator ex passione sua hearts of His disciples would be
discipulorum animos turbandos, eis troubled at His Passion, tells them long
longe ante et passionis suae before-hand both the suffering of His
poenam et resurrectionis suae Passion and the glory of His
gloriam praedicit; unde dicitur Resurrection.
assumpsit autem Iesus duodecim et
ait illis: ecce ascendimus
Hierosolymam, et consummabuntur
omnia quae scripta sunt per
prophetas de filio hominis.
Beda: Praevidens enim quosdam BEDE; And knowing that there would
haereticos futuros, qui Christum arise certain heretics, saying, that
dicerent legi prophetisque docuisse Christ taught things contrary to the
contraria, ostendit quod per Law and the Prophets, He shows
prophetarum praesagia suae already that the voices of the Prophets
passionis et posterioris gloriae sit had proclaimed the accomplishment of
celebrata perfectio. His Passion, and the glory which
should follow.
Chrysostomus in Matthaeum: CHRYS. He speaks with His disciples

Seorsum autem de passione cum apart, concerning His Passion. For it
discipulis confert: non enim was not fitting to publish this word to
oportebat hunc sermonem pluribus the multitudes, lest they should be
divulgari, ne turbarentur. Hoc autem troubled, but to His disciples He
praedicebat discipulis, ut exercitati foretold it, that being habituated by
per expectationem facilius expectation, they might be the more
sustinerent. able to bear it.
Cyrillus: Et ut sciant quoniam CYRIL; And to convince them that He

passionem praenovit, et spontaneus foreknew His Passion, and of His own
ad eam accessit; ne dicerent: accord came to it, that they might not
qualiter in manus hostium incidit qui say, “How has He fallen into the hands
nos promittebat salvare? Unde of the enemy, who promised us
seriatim ordinem passionis enarrat, salvation?” He relates in order the
subdens tradetur enim gentibus et successive events of the Passion; He
illudetur et flagellabitur et shall be delivered to the Gentiles, and
conspuetur. shall be mocked, and scourged, and
spitted on.
Chrysostomus: Hoc Isaias CHRYS. Esaias prophesied of this

praedixerat dicens: obtuli scapulas when he said, I gave my back to the
meas ad verbera, genas meas ad smiters, and my cheeks to them that
alapas, et faciem meam non diverti plucked off the hair: I hid not my face
a sputorum dedecore. Sed et crucis from shame and spitting. The Prophet
patibulum praedixit propheta cum also foretold the crucifixion, saying, He
ait: tradidit in mortem animam suam, has poured out his soul to death, and
et cum sceleratis reputatus est. was numbered with the transgressors;
Unde et hic subditur et postquam as it is said here, And after they have
flagellaverint, occident eum. Sed et scourged him, they shall put him to
resurrectionem eius David praedixit death. But David foretold Christ’s
dicens: non derelinques animam resurrection, For you shall not leave
meam in Inferno. Unde hic subditur my soul in hell, and so it is here added,
et tertia die resurget. And on the third day he shall rise
again.
Isidorus: Admiror autem dementiam ISIDORE PELEUS; I marvel at the folly

quaerentium cur Christus ante of those who ask how Christ rose
triduum resurrexit: si enim again before the three days. If indeed
resurgeret tardius quam praedixerat, He rose later than he had foretold, it
impotentiae esset; celerius vero est were a mark of weakness, but if
summae virtutis indicium. Si quem sooner, a token of the highest power.
enim cum spoponderit suo creditori For when we see a man who has
post triduum persolvere debitum, promised his creditor that he will pay
eadem die satisfacientem viderimus; him his debt after three days, fulfilling
non fallacem, sed potius ut his promise on that very day, we are so
veridicum eum mirabimur. Dicam far from looking upon him as deceitful,
etiam quod non dixit se post tres that we admire his veracity. I must add,
dies resurrecturum, sed die tertia. however, that He said not that He
Habes parasceven, habes should rise again after three days, but
sabbatum usque ad solis occasum; on the third day. You have then the
et post sabbatum resurrexit. preparation, the Sabbath until sun set,
and the fact that He rose after the
Sabbath was over.
Cyrillus: Discipuli autem nondum CYRIL; The disciples did not as yet
noverant exquisite quod prophetae know exactly what the Prophets had
praedixerant; sed postquam foretold, but after He rose again, He
resurrexit, aperuit eis sensum ut opened their understanding that they
intelligerent Scripturas; unde should understand the Scriptures.
sequitur et ipsi nihil horum
intellexerunt.
Beda: Quia enim discipuli, eius BEDE; For because they desired His
vitam maxime desiderabant, eius life above all things, they could not
mortem audire non poterant: et hear of His death, and as they knew
quoniam non solum hominem him to be not only a spotless man, but
innocentem, sed et Deum verum also very God, they thought He could
sciebant, hunc nullatenus mori in no wise die. And whenever in the
posse putabant; et quia parabolas parables, which they frequently heard
eum saepe loquentem audire Him utter, He said any thing
consueverant, quoties aliquid de sua concerning His Passion, they believed
passione dicebat, ad aliud allegorice it to be spoken allegorically, and
referendum esse credebant; unde referred to something else. Hence it
sequitur erat autem verbum istud follows, And this saying was hid; from
absconditum ab eis, et non them, neither knew they the things
intelligebant quae dicebantur. Iudaei which were spoken. But the Jews, who
vero, quia in eius necem conspired against His life, knew that
conspiraverant, quod de passione He spoke concerning His Passion,
sua loqueretur dicens: oportet when he said, The Son of man must
exaltari filium hominis, intelligebant; be lifted up; therefore said they, We
unde dixerunt: nos audivimus ex have heard in our law that Christ
lege, quia Christus manet in abides for ever, and how say you the
aeternum; et quomodo tu dicis: Son of man must be lifted up?
oportet exaltari filium hominis?
Lectio 7
35 ἐγένετο δὲ ἐν τῷ 35. And it came to pass, that

ἐγγίζειν αὐτὸν εἰς as he was come nigh unto
Jericho, a certain blind man
ἰεριχὼ τυφλός τις sat by the way side begging:
ἐκάθητο παρὰ τὴν 36. And hearing the multitude
ὁδὸν ἐπαιτῶν. 36 pass by, he asked what it
ἀκούσας δὲ ὄχλου meant. 37. And they told him,
that Jesus of Nazareth
διαπορευομένου
passes by. 38. And he cried,
ἐπυνθάνετο τί εἴη saying, Jesus, Thou Son of
τοῦτο: 37 ἀπήγγειλαν David, have mercy on me.
δὲ αὐτῷ ὅτι Ἰησοῦς ὁ 39. And they which went
ναζωραῖος before rebuked him, that he
should hold his peace: but he
παρέρχεται. 38 καὶ cried so much the more,
ἐβόησεν λέγων, Thou Son of David, have
Ἰησοῦ, υἱὲ δαυίδ, mercy on me. 40. And Jesus
ἐλέησόν με. 39 καὶ οἱ stood, and commanded him
to be brought to him: and
προάγοντες ἐπετίμων
when he was come near, he
αὐτῷ ἵνα σιγήσῃ: asked him, 41. Saying, What
αὐτὸς δὲ πολλῷ will you that I shall do to you?
μᾶλλον ἔκραζεν, υἱὲ And he said, Lord, that I may
δαυίδ, ἐλέησόν με. 40 receive my sight. 42. And
Jesus said to him, Receive
σταθεὶς δὲ ὁ Ἰησοῦς your sight: your faith has
ἐκέλευσεν αὐτὸν saved you. 43. And
ἀχθῆναι πρὸς αὐτόν. immediately he received his
ἐγγίσαντος δὲ αὐτοῦ sight, and followed him,
glorifying God: and all the
ἐπηρώτησεν αὐτόν, 41
people, when they saw it,
τί σοι θέλεις ποιήσω; gave praise to God.
ὁ δὲ εἶπεν, κύριε, ἵνα
ἀναβλέψω. 42 καὶ ὁ
Ἰησοῦς εἶπεν αὐτῷ,
ἀνάβλεψον: ἡ πίστις
σου σέσωκέν σε. 43
καὶ παραχρῆμα
ἀνέβλεψεν, καὶ
ἠκολούθει αὐτῷ
δοξάζων τὸν θεόν. καὶ
πᾶς ὁ λαὸς ἰδὼν
ἔδωκεν αἶνον τῷ θεῷ.
Gregorius in Evang: Quia GREG. Because the disciples being yet

carnales adhuc discipuli non carnal were unable to receive the words
valebant capere verba mysterii, of mystery, they are brought to a miracle.
venitur ad miraculum: ante eorum Before their eyes a blind man receives
oculos caecus lumen recipit, ut his sight, that by a divine work their faith
eos ad fidem caelestia facta might be strengthened.
solidarent; unde dicitur factum est
autem cum appropinquaret
Iericho, caecus quidam sedebat
secus viam mendicans.
Theophylactus: Et ne incessus THEOPHYL. And to show that our Lord

domini esset inutilis, in via fecit did not even walk without doing good, He
caeci miraculum, hoc performed a miracle on the way, giving
documentum discipulis suis dans, His disciples this example, that we
ut in omnibus simus proficui, et should be profitable in all things, and that
nihil sit in nobis otiosum. nothing in us should be in vain.
Augustinus de quaest. Evang: AUG. We might understand the

Possumus de appropinquantibus expression of being nigh to Jericho, as if
Iericho sic intelligere, ut iam inde they had already gone out of it, but were
egressi, prope tamen adhuc still near. It might, though less common
essent ad eam civitatem: quod in this sense, be so taken here, since
quidem minus usitate dicitur; sed Matthew relates, that as they were going
tamen videri posset hoc dictum, out of Jericho, two men received their
quoniam Matthaeus, egredientibus sight who sat by the way side. There
eis ab Iericho dicit illuminatos need be no question n about the number,
duos caecos, qui iuxta viam if we suppose that one of the Evangelists
sedebant. De numero quidem remembering only one was silent about
nulla esset quaestio, si alter the other Mark also mentions only one,
Evangelistarum de uno tacuisset, and he too says that he received his
unius reminiscens: nam et Marcus sight as they were going out of Jericho;
unum commemorat, cum et he has given also the name of the man
egredientibus eis ab Iericho dicit and of his father, to let us understand
illuminatum; cuius et nomen dixit that this one was well known, but the
et patrem, ut intelligamus eum other not so, so that it might come to
fuisse potissimum, alterum pass that the one who was known would
ignotum, ut merito ille notus etiam be naturally the only one mentioned. But
solus decenter commemoraretur. seeing that what follows in St. Luke’s
Sed quoniam quae sequuntur in Gospel most plainly proves the truth of
Evangelio secundum Lucam, his account, that while they were yet
aptissime ostendunt illud quod coming to Jericho, the miracle took
ipse narrat, adhuc venientibus place, we cannot but suppose that there
ipsis Iericho factum esse, nihil were two such miracles, the first upon
aliud restat intelligere, nisi bis one blind man when our Lord was
esse factum hoc miraculum; coming to that city, the second on two,
semel in uno caeco, cum adhuc when He was departing out of it; Luke
veniret in illam civitatem; iterum in relating the one, Matthew the other.
duobus, cum inde egrederetur: ut
illud unum Lucas, alterum
Matthaeus enarret.
Cyrillus: Multus autem erat PSEUDO-CHRYS. There was a great

populus circa Christum, et caecus multitude gathered round Christ, and the
eum quidem non noverat, blind man indeed knew Him not, but felt
sentiebat autem effectum, et a drawing towards Him, and grasped
rapiebat per affectum quod non with his heart what his sight embraced
hausit aspectus; unde subditur et not. As it follows, And when he heard the
cum audiret turbam multitude passing by, he asked what it
praetereuntem, interrogabat quid was. And those that saw spoke indeed
hoc esset. Et oculati quidem according to their own opinion. And they
secundum opinionem loquebantur; told him that Jesus of Nazareth passes
sequitur enim dixerunt autem ei, by. But the blind man cried out. He is told
quod Iesus Nazarenus transiret. one thing, he proclaims another; for it
Caecus vero vera clamabat: alia follows, And he cried out, saying, Jesus,
docetur, et alia praedicat; nam Thou Son of David, have mercy on me.
sequitur et clamavit dicens: Iesu Who taught you this, O man? Have you
fili David, miserere mei. Quis te that are deprived of sight read books?
docuit haec, o homo? Num Whence then know you the Light of the
perlegisti libros privatus world? Verily the Lord gives sight to the
luminibus? Unde igitur nosti blind.
luminare mundi? Vere dominus
illuminat caecos.
Cyrillus: In Iudaismo autem CYRIL; Having been brought up a Jew,

nutritus non ignoravit quod de he was not ignorant that of the seed of
progenie David Deus secundum David should God be born according to
carnem nasceretur; et ideo ei ut the flesh, and therefore he addresses
Deo loquitur, dicens miserere mei. Him as God, saying, Have mercy upon
Hunc imitentur qui in duo dividunt me. Would that those might imitate him
Christum: hic enim Christum who divide Christ into two. For he speaks
tamquam Deum adit, et filium of Christ as God, yet calls Him Son of
David eum nominat. Mirentur David. But they marvel at the justice of
autem instantiam confessionis his confession, and some even wished to
eius: quidam enim eum prevent him from confessing his faith.
confitentem fidem compescebant. But by checks of this kind his ardor was
Sequitur et qui praeibant not damped. For faith is able to resist all,
increpabant eum ut taceret. Sed and to triumph over all. It is a good thing
per inhibitiones huiusmodi non to lay aside shame in behalf of divine
impediebatur eius audacia. Novit worship. For if for money’s sake some
enim fides omnibus repugnare et ale bold, is it not fitting when the soul is
in omnia triumphare: utile enim est at stake, to put on a righteous boldness?
pro cultu divino pudorem As it follows, But he cried out the more,
deponere: nam si causa pecuniae Son of David, &c. The voice of one
sunt impudentes nonnulli, pro invoking in faith stops Christ, for He
animae salute non decet bonam looks back upon them who call upon Him
induere impudentiam? Unde in faith. And accordingly He calls the
sequitur ipse vero multo magis blind man to Him, and bids him draw
clamabat: fili David, miserere mei. nigh, that he in truth who had first laid
Sistit autem Christum vox hold on Him in faith, might approach Him
invocantis in fide, et invocantes in also in the body. The Lord asks this blind
fide respicit; et ideo merito vocat man as he drew near, What will you that
caecum, et accedere iussit; unde I shall do? He asks the question
sequitur stans autem Iesus iussit purposely, not as ignorant, but that those
illum adduci ad se, ut scilicet qui who stood by might know that he sought
prius fide eum tetigerat, not money, but divine power from God.
appropinquaret et corpore. And thus it follows, But he said, Lord,
Appropinquantem caecum that I may receive my sight.
dominus interrogat; nam sequitur
et cum appropinquasset,
interrogavit illum, dicens: quid tibi
vis faciam? Dispensative
interrogat, non quasi ignorans;
sed ut scirent astantes quod non
petebat pecuniam, sed divinam
efficaciam, ut a Deo; unde
sequitur at ille dixit: domine, ut
videam.
Chrysostomus: Vel quia PSEUDO-CHRYS. Or because the Jews

calumniatores veritatis Iudaei perverting the truth might say, as in the
possent dicere, ut in caeco nato: case of him who was born blind, This is
non est hic, sed similis eius; voluit not he, but one like to him, He wished
ut caecus prius ostenderet the blind first to make manifest the
defectum naturae, et tunc infirmity of his nature, that then he might
cognoscat gratiae maiestatem. At fully acknowledge the greatness of the
ubi petitionis modum caecus grace bestowed upon him. And as soon
explicuit, tunc cum summa as the blind man explained the nature of
maiestate praecepit ei ut videret: his request, with words of the highest
unde sequitur et dixit illi Iesus: authority He commanded him to see. As
respice: quod redundabat in it follows, And Jesus said to him,
crimen perfidiae Iudaeorum: quis Receive your sight. This served only still
enim prophetarum talia dixit? more to increase the guilt of unbelief in
Aspice tamen quid assumat the Jews. For what prophet ever spoke
medicus ab eo cui collata est in this way? Observe moreover what the
sanitas; sequitur enim fides tua te physician claims from him whom he has
salvum fecit. Pro fide enim restored to health. Your faith has saved
venduntur beneficia; diffunditur you. For faith then mercies are sold.
enim gratia quam suscepit fides. Where faith is willing to accept, there
Et sicut ab aliquo fonte hi quidem grace abounds. And as from the same
parvis vasis modicum aquae fountain some in small vessels draw little
hauriunt, hi vero maioribus water, while others in large draw much,
multum, fonte non distinguente the fountain knowing no difference in
mensuras; et secundum fenestras measure; and as according to the
quae aperiuntur magis vel minus, windows which are opened, the sun
splendor solis infunditur; ita sheds more or less of its brightness
secundum capacitatem intentionis within; so according to the measure of a
hauritur gratia. Vertitur autem vox man’s motives does he draw down
Christi in lucem languentis; erat supplies of grace. The voice of Christ is
enim verbum verae lucis; unde changed into the light of the afflicted. For
sequitur et confestim vidit. At He was the Word of true light. And thus it
caecus et ante beneficium fidem follows, And immediately he said. But the
ostendit fervidam, et post blind man as before his restoration he
beneficium benevolentiam showed an earnest faith, so afterwards
observavit; sequitur enim et did he give plain tokens of his gratitude;
sequebatur illum magnificans And he followed him, glorifying God.
Deum.
Cyrillus: Ex quo patet quod a CYRIL; From which it is clear, that he

duplici caecitate liberabatur, was released from a double blindness,
corporali scilicet et intellectuali: both bodily and intellectual. For he would
neque enim glorificasset ut Deum not have glorified Him as God, had he
nisi vere vidisset; sed et aliis not truly seen Him as He is. But he also
factus est occasio glorificandi gave occasion to others to glorify God;
Deum; sequitur enim et omnis as it follows, And all the people, when
plebs ut vidit, dedit laudem Deo. they saw it, gave praise to God.
Beda: Non solum pro impetrato BEDE; Not only for the gift of light
munere lucis, sed et merito fidei obtained, but for the merit of the faith
impetrantis. which obtained it.
Chrysostomus: Hic autem PSEUDO-CHRYS. We may here well

necesse est quaerere cur Christus inquire, why Christ forbids the healed
daemoniacum quidem curatum demoniac who wished to follow Him, but
sequi volentem prohibet, caecum permits the blind man who had received
autem illuminatum sequentem non his sight. There seems to be a good
prohibet? Sed neutrum irrationale reason for both the one case and the
puto: illum enim mittit praeconem, other. He sends away the former as a
ut ex sua consistentia kind of herald, to proclaim aloud by the
benefactorem praedicet: erat enim evidence of his own state his benefactor,
excellens miraculum, videre for it was indeed a notable miracle to see
furiosum sanae mentis effectum: a raving madman brought to a sound
caecum vero permittit sequi, mind. But the blind man He allows to
quando Hierosolymam follow Him, since He was going up to
ascendebat per crucem Jerusalem about to accomplish the high
perfecturus altum mysterium, ut mystery of the Cross, that men having a
recentem habentes miraculi recent report of a miracle might not
mentionem, non existimarent eum suppose that He suffered so much from
infirmitate potius quam helplessness as from compassion.
misericordia pati.
Ambrosius: In hoc autem caeco AMBROSE; In the blind man we have a

typus populi gentilis est, qui type of the Gentile people, who have
sacramento dominico recepit received by the Sacrament of our Lord
amissi luminis claritatem. Nihil the brightness of the light which they had
autem interest utrum in uno caeco lost. And it matters not whether the cure
medicinam, an in duobus accipiat; is conveyed in the case of one or two
quoniam ex Cham et Iaphet, Noe blind men, inasmuch as deriving their
filiis, originem ducens, in duobus origin from Ham and Japhet, the sons of
caecis, duos generis sui Noah, in the two blind men they put
praetendebat auctores. forward two authors of their race.
Gregorius in Evang: Vel caecum GREG. Or, blindness is a symbol of the

est genus humanum, quod in human race, which in our first parent
parente primo claritatem supernae knowing not the brightness of heavenly
lucis ignorans, damnationis suae light, now suffers the darkness of his
tenebras patitur. Iericho autem condemnation. Jericho is interpreted ‘the
interpretatur luna, quae dum moon,’ whose monthly wanings
menstruis momentis decrescit, represent the feebleness of our mortality.
defectum nostrae mortalitatis While then our Creator is drawing nigh to
designat. Dum igitur conditor Jericho, the blind is restored to sight,
noster appropinquat Iericho, because when God took upon Him the
caecus ad lumen redit: quia dum weakness of our flesh, the human race
divinitas defectum nostrae carnis received back the light which it had lost.
suscepit, humanum genus lumen He then who is ignorant of this
quod amiserat recepit. Qui ergo brightness of the everlasting light, is
aeternae lucis claritatem nescit, blind. But if he does no more than
caecus est. Si autem tantum believe in the Redeemer who said, I am
redemptorem credidit, qui dixit: the way, the truth, and the life; he sits by
ego sum via, iuxta viam sedet: si the way side. If he both believes and
vero credidit, et exorat ut prays that he may receive the everlasting
aeternum lumen recipiat, iuxta light, he sits by the way side and begs.
viam sedet et mendicat. Illi autem Those that went before Jesus, as He
qui Iesum venientem praecedunt, was coming, represent the multitude of
designant carnalium desideriorum carnal desires, and the busy crowd of
turbas, tumultusque vitiorum, qui vices which before that Jesus comes to
priusquam Iesus ad cor nostrum our heart, scatter our thoughts, and
perveniat, dissipant cogitationem disturb us even in our prayers. But the
nostram, et in ipsa nos nostra blind man cried out the more; for the
oratione conturbant. Ipse vero more violently we are assailed by our
magis clamabat: quia quanto restless thoughts, the more fervently
graviori tumultu cogitationum ought we to give ourselves to prayer. As
premimur, tanto orationi insistere long as we still suffer our manifold
ardentius debemus. Cum autem fancies to trouble us in our prayers, we
adhuc turbas phantasmatum in feel in some measure Jesus passing try.
oratione patimur, Iesum But when we are very steadfast in
aliquatenus transeuntem prayer, God is fixed in our heart, and the
sentimus; cum vero orationi lost light is restored. Or to pass by is of
vehementer insistimus, Deus in man, to stand is of God. The Lord then
corde figitur, et lux amissa passing by heard the blind man crying,
reparatur. Vel transire humanitatis standing still restored him to sight, for by
est, stare divinitatis. Caecum igitur His humanity in compassion to our
clamantem dominus transiens blindness He has pity upon our cries, by
audivit, stans illuminavit: quia per the power of His divinity He pours upon
humanitatem suam vocibus us the light of His grace.
Now for this
nostrae caecitatis compatiendo reason He asks what the blind man
misertus est, sed lumen nobis wished, that He might stir up his heart to
gratiae per divinitatis potentiam prayer, for He wishes that to be sought in
infundit. Ad hoc autem requirit prayer, which He knows beforehand both
quid velit, ut cor ad orationem that we seek and He grants.
excitet: peti enim hoc vult quod et
nos petere et se concedere
praenoscit.
Ambrosius: Vel interrogavit AMBROSE; Or, He asked the blind man

caecum, ut crederemus nisi to the end that we might believe, that
confitentem non posse salvari. without confession no man can be
saved.
Gregorius: Caecus autem a GREG. The blind man seeks from the
domino non aurum, sed lucem Lord not gold, but light. Let us then seek
quaerit; et nos non falsas divitias, not for false riches, but for that light
sed lucem quaeramus, quam which together with the Angels alone we
videre cum solis Angelis may see, the way whereunto is faith.
possimus; ad quam lucem via Well then was it said to the blind,
fides est; unde recte caeco dicitur Receive your sight; your faith has saved
respice: fides tua te salvum fecit. you. He who sees, also follows, because
Qui videt et sequitur, quia bonum the good which he understands he
quod intelligit operatur. practices.
Augustinus de quaest. Evang: AUG. If we interpret Jericho to mean the

Si autem Iericho lunam, et ob hoc moon, and therefore death, our Lord
mortalitatem interpretamur, morti when approaching His death
propinquans dominus Iudaeis solis commanded the light of the Gospel to be
lumen Evangelii iusserat preached to the Jews only, who are
praedicari; quos significavit ille signified by that one blind man whom
unus caecus quem Lucas Luke speaks of, but rising again from the
commemorat: a morte autem dead and ascending to heaven, to both
resurgens, atque descendens, et Jews and Gentiles; and these two
Iudaeis et gentibus; quos duos nations seem to be denoted by the two
populos significare videntur duo blind men whom Matthew mentions.
caeci commemorati a Matthaeo.
Caput 19 CHAPTER XIX
Lectio 1
19 1 καὶ εἰσελθὼν 1. And Jesus entered and

διήρχετο τὴν ἰεριχώ. 2 passed through Jericho. 2.
And, behold, there was a man
καὶ ἰδοὺ ἀνὴρ named Zaccheus, which was
ὀνόματι καλούμενος the chief among the
ζακχαῖος, καὶ αὐτὸς Publicans, and he was rich. 3.
ἦν ἀρχιτελώνης καὶ And he sought to see Jesus
who he was; and could not for
αὐτὸς πλούσιος. 3 καὶ
the press, because he was
ἐζήτει ἰδεῖν τὸν little of stature. 4. And he ran
Ἰησοῦν τίς ἐστιν, καὶ before, and climbed up into a
οὐκ ἠδύνατο ἀπὸ τοῦ sycamore tree to see him: for
ὄχλου ὅτι τῇ ἡλικίᾳ he was to pass that way. 5.
And when Jesus came to the
μικρὸς ἦν. 4 καὶ place, he looked up, and saw
προδραμὼν εἰς τὸ him, and said to him,
ἔμπροσθεν ἀνέβη ἐπὶ Zacchaeus, make haste, and
συκομορέαν ἵνα ἴδῃ come down; for to day I must
abide at your house. 6. And
αὐτόν, ὅτι ἐκείνης
he made haste, and came
ἤμελλεν διέρχεσθαι. down, and received him
5 καὶ ὡς ἦλθεν ἐπὶ joyfully. 7. And when they saw
τὸν τόπον, it, they all murmured, saying,
ἀναβλέψας ὁ Ἰησοῦς That he was gone to be guest
with a man that is a sinner. 8.
εἶπεν πρὸς αὐτόν, And Zacchaeus stood, and
ζακχαῖε, σπεύσας said to the Lord; Behold,
κατάβηθι, σήμερον Lord, the half of my goods I
γὰρ ἐν τῷ οἴκῳ σου give to the poor; and if I have
taken any thing from any man
δεῖ με μεῖναι. 6 καὶ
by false accusation, I restore
σπεύσας κατέβη, καὶ him fourfold. 9. And Jesus
ὑπεδέξατο αὐτὸν said to him, This day is
χαίρων. 7 καὶ ἰδόντες salvation come to this house,
forsomuch as he also is a son
πάντες διεγόγγυζον of Abraham. 10. For the Son
λέγοντες ὅτι παρὰ of man is come to seek and to
save that which was lost.
ἁμαρτωλῷ ἀνδρὶ
εἰσῆλθεν καταλῦσαι.
8 σταθεὶς δὲ ζακχαῖος
εἶπεν πρὸς τὸν
κύριον, ἰδοὺ τὰ ἡμίσιά
μου τῶν ὑπαρχόντων,
κύριε, τοῖς πτωχοῖς
δίδωμι, καὶ εἴ τινός τι
ἐσυκοφάντησα
ἀποδίδωμι
τετραπλοῦν. 9 εἶπεν
δὲ πρὸς αὐτὸν ὁ
Ἰησοῦς ὅτι σήμερον
σωτηρία τῷ οἴκῳ
τούτῳ ἐγένετο,
καθότι καὶ αὐτὸς υἱὸς
ἀβραάμ ἐστιν: 10
ἦλθεν γὰρ ὁ υἱὸς τοῦ
ἀνθρώπου ζητῆσαι
καὶ σῶσαι τὸ
ἀπολωλός.
Ambrosius: Zachaeus in AMBROSE; Zacchaeus in the sycamore,

sicomoro, caecus in via: quorum the blind man by the way side: upon the
alterum dominus miseraturus one our Lord waits to show mercy, upon
expectat, alterum suae mansionis the other He confers the great glory of
claritate nobilitat; de quo dicitur et abiding in his house. The chief among
ingressus Iesus perambulabat the Publicans is here fitly introduced. For
Iericho: et ecce vir nomine who will hereafter despair of himself, now
Zachaeus: et hic erat princeps that he attains to grace who gained his
publicanorum, et ipse dives. Et living by fraud. And he too moreover a
bene princeps inducitur rich man, that we may know that not all
publicanorum: quis enim de se rich men are covetous.
desperet, quando iste pervenit ad
gratiam, cui census ex fraude? Et
ipse quidem dives, ut scias omnes
divites avaros.
Cyrillus: Sed Zachaeus in his CYRIL; But Zacchaeus made no delay in
moram non traxit; sed factus est what he did, and so was accounted
dignus propitiatione Dei, qui worthy of the favor of God, which gives
caecos illuminat, et longinquos sight to the blind, and calls them who are
vocat. afar off.
Titus: Pullulaverat autem in eo TITUS BOST. The seed of salvation had

semen salutis, quia cupiebat begun to spring up in him, for he desired
Iesum videre; unde sequitur et to see Jesus, having never seen Him.
quaerebat videre Iesum quis For if he had seen Him, he would long
esset, utpote qui numquam eum since have given up the Publican’s
viderat: quia si vidisset, dudum wicked life. No one that sees Jesus can
iam recessisset a nequitia remain any longer in wickedness. But
publicana. Si quis enim Iesum there were two obstacles to his seeing
videt, non potest nequitiis Him. The multitude not so much of men
immorari. Duo autem erant as of his sins prevented him, for he was
impedimenta huic visioni: nam little of stature.
retardabat eum populus, non tam
virorum quam peccatorum; erat
autem parvus statura; unde
sequitur et non poterat prae turba,
quia statura pusillus erat.
Ambrosius: Quid sibi vult quod AMBROSE; What means the Evangelist
nullius alterius staturam quam by describing his stature, and that of
huius expressit? Vide ne forte none other? It is perhaps because he
malitia pusillus, aut adhuc pusillus was young in wickedness, or as yet weak
fide: nondum enim pronus erat in the faith. For he was not yet prostrate
cum ascenderet, nondum viderat in sin who could climb up. He had not yet
Christum. seen Christ.
Titus: Sed ille bonum adinvenit TITUS BOST. But he discovered a good
ingenium: nam praecurrens in device; running before he climbed up into
arborem sicomorum ascendit, et a sycamore, and saw Him whom he had
transeuntem Iesum desideratum long wished for, i.e. Jesus, passing by.
videbat; unde sequitur et Now Zacchaeus desired no more than to
praecurrens, ascendit in arborem see, but He who is able to do more than
sicomorum, ut videret illum, quia v e ask for, granted to Him far above
inde erat transiturus. Hic ergo what he expected; as it follows, And
solam visionem desideravit; sed when Jesus came to the place, he looked
qui novit plus facere quam up, and saw him.
quaerimus, dedit ei supra id quod
expectabat; unde sequitur et cum
venisset ad locum, suspiciens
Iesus vidit illum.
Cyrillus: Vidit quidem hominis He saw the soul of the man striving
animam promptissime nitentem earnestly to live a holy life, and converts
ad sancte vivendum, et eum ad him to godliness.
pietatem convertit.
Ambrosius: Apud eum se non AMBROSE; Uninvited he invites Himself

invitatus invitat; unde sequitur et to his house; as it follows, Zacchaeus,
dixit ad eum: Zachaee, festinans make haste, and come down, &c. for He
descende, quia hodie in domo tua knew how richly He would reward his
oportet me manere: sciebat enim hospitality. And though He had not yet
uberem hospitii sui esse heard the word of invitation, He had
mercedem; sed tamen etsi non already seen the will.
vocem, invitantis audierat
affectum.
Beda: Ecce autem camelus, BEDE; See here, the camel

deposita ibi sarcina, per foramen disencumbered of his hunch passes
acus transit: hoc est, dives et through the eye of a needle, that is, the
publicanus, relicto amore rich man and the publican abandoning
divitiarum, contempto censu his love of riches, and loathing his
fraudum, benedictionem dishonest gains, receives the blessing of
dominicae susceptionis accipit. his Lord’s company. It follows, And he
Sequitur et festinans descendit, et made haste, and came down, and
excepit illum gaudens. received him joyfully.
Ambrosius: Discant divites non in AMBROSE; Let the rich learn that guilt
facultatibus crimen haberi, sed in attaches not to the goods themselves,
his qui uti nesciunt facultatibus: but to those who know not how to use
nam divitiae sicut impedimenta them. For riches, as they are hindrances
sunt improbis, ita bonis sunt to virtue in the unworthy, so are they
adiumenta virtutis. means of advancing it in the good.
Chrysostomus: Sed considera PSEUDO-CHRYS. Observe the gracious

nimiam salvatoris bonitatem. kindness of the Savior. The innocent
Insons cum sontibus conversatur; associates with the guilty, the fountain of
fons iustitiae cum avaritia, quae justice with covetousness, which is the
est materia pravitatis: ingressus source of injustice. Having entered the
domum publicani, nullam ex publican’s house, He suffers no stain
avaritiae nebula iniuriam patitur, from the mists of avarice, but disperses
sed fulgore iustitiae avaritiam them by the bright beam of His
delet. Sed mordaces et righteousness. But those who deal with
criminationis amatores invehi biting words and reproaches, try to cast a
tentant in his quae ab eo fiebant; slur upon the things which were done by
sequitur enim et cum viderent Him; for it follows, And when they saw it,
omnes, murmurabant, dicentes they all murmured, saying, That he was
quod ad hominem peccatorem gone to be guest with a man that is a
divertisset. Ipse vero incusatus ut sinner. But He, though accused of being
epulo et publicanorum amicus, a wine-bibber and a friend of publicans,
spernebat haec, ut consummaret regarded it not, so long as He could
propositum: quia et medicus nisi accomplish His end. As a physician
patiatur saniem aegrotorum, non sometimes can not save his patients
liberat a morbo; quod et tunc from their diseases without the
contigit, quoniam conversus est defilement of blood. kind so it happened
publicanus, et factus est melior. here, for the publican was converted, and
Sequitur stans autem Zachaeus, lived a better life. Zacchaeus stood, and
dixit ad Iesum: ecce dimidium said to the Lord, Behold, Lord, the half of
bonorum meorum, domine, do my goods I give to the poor; and if I have
pauperibus; et si quid aliquem defrauded any man, I restore him
defraudavi, reddo quadruplum. fourfold. Behold here is a marvel: without
Audi mirabile. Nondum didicit, et learning he obeys. And as the sun
obedit; et sicut sol per radios pouring its rays into a house enlightens it
infusus in domum non illustrat not by word, but by work, so the Savior
verbo, sed opere; ita salvator by the rays of righteousness put to flight
radiis iustitiae, nequitiae fugavit the darkness of sin; for the light shines in
caliginem: nam lux in tenebris darkness. Now every thing united is
lucet. Quodlibet autem unitum est strong, but divided, weak, therefore
validum, divisum autem debile; et Zacchaeus divides into two parts his
ideo bipartit substantiam. Est substance. But we must be careful to
autem diligentius attendendum, observe, that his wealth was not made
quod opes Zachaei non solum up from unjust gains, but from his
erant iniustae, sed etiam ex patrimony, else how could he restore
patrimonio fuerunt congregatae; fourfold what he had unjustly extorted.
alioquin quomodo poterat extorta He knew that the law ordered what was
inique restituere in quadruplum? wrongly taken away to be restored
Sciebat enim legem iubentem fourfold, that if the law deterred not, a
restituere in quadruplum male man’s losses might soften him.
ablata, ut si lex non terreat, Zacchaeus waits not for the judgment of
damna mitigent. Non ergo the law, but makes himself his own
expectat Zachaeus legis judge.
censuram, ipse sibi iudex
effectus.
Theophylactus: Sed si subtilius THEOPHYL. If we examine more closely,

indagare velimus, nihil de propriis we shall see that nothing was left of his
restabat facultatibus. Data enim own property. For having given half of his
medietate bonorum pauperibus, goods to the poor, out of the remainder
ex residuo reddebat laesis in he restored fourfold to those whom he
quadruplo. Nec solum hoc had injured. He not only promised this,
promittebat, sed faciebat: non but did it. For he says not, “I will give the
enim ait: dabo medietatem et half, and I will restore fourfold, but, I give,
restituam quadruplum, sed do et and I restore. To such Christ announces
reddo. At Christus illi salutem salvation; Jesus said to him, This day is
annuntiat: sequitur enim ait Iesus salvation come to this house, signifying
ad eum, quia hodie salus huic that Zacchaeus had attained to salvation,
domui facta est; ipsum Zachaeum meaning by the house the inhabitant
significans assecutum fuisse thereof. And it follows, forasmuch as he
salutem, per domum habitatorem also is a son of Abraham. For He would
significans; sequitur enim eo quod not have given the name of a son of
et ipse filius sit Abrahae: non enim Abraham to a lifeless building.
vocasset Abrahae filium
inanimatam fabricam.
Beda: Filius autem Abrahae BEDE; Zacchaeus is called the son of

Zachaeus dicitur, non quia de eius Abraham, not because he was born of
stirpe genitus, sed quia eius est Abraham’s seed, but because he imitates
fidem imitatus: ut sicut ille terram his faith, that as Abraham left his country
domumque paternam deseruit, ita and his father’s house, so he abandoned
iste bona sua partiendo all his goods in giving them to the poor.
pauperibus relinqueret. Pulchre And He well says, “He also,” to declare
autem dicit et ipse, ut non solum that not only those who had lived justly,
eos qui iuste vixerant, sed et eos but those who are raised up from a life of
qui ab iniustitia resipiscunt, ad injustice, belong to the sons of promise.
filios promissionis pertinere
declaret.
Theophylactus: Non autem dixit THEOPHYL. He said not that he “was” a

quod filius erat Abrahae, sed son of Abraham, but that he now is. For
quoniam nunc est: nam prius before when he was the chief among the
quando erat publicanorum publicans, and bore no likeness to the
princeps, nullam similitudinem righteous Abraham, he was not his son.
habens ad Abraham iustum, non But because some murmured that he
erat Abrahae filius. Sed quia tarried with a man who was a sinner, he
murmurabant quidam eo quod adds in order to restrain them, For the
moraretur cum viro peccatore, ad Son of man came to seek and to save
compescendos illos, subdit venit that which was lost.
enim filius hominis quaerere et
salvum facere quod perierat.
Chrysostomus: Quasi dicat: quid PSEUDO-CHRYS. Why do you accuse

me criminamini, si rectifico me if I bring sinners to righteousness?
peccatores? Tam enim procul est So far am I from hating them, that for
a me odium peccatorum quod their sakes I came. For I came to heal,
eorum causa advenerim: nam not to judge, therefore am I the constant
medicus veni, non iudex; ob hoc guest of those that are sick, and I suffer
conviva fio languentium, patiorque their noisomeness that I may supply
foetorem, ut praestem remedia. remedies. But some one may ask, how
Quaeret autem aliquis: quomodo does Paul bid us, If we have a brother
Paulus iubet, si quis frater fuerit that is a fornicator or covetous man, with
procax aut avarus, cum huiusmodi such not even to take food; whereas
nec cibum esse sumendum? Christ was the guest of publicans? They
Christus autem erat publicanorum were not as yet so far advanced as to be
conviva. Sed nondum provecti brethren, and besides, St. Paul bids us
erant isti ut fierent fratres. Sed et avoid our brethren only when they persist
tunc vitare praecepit Paulus in evil, but these were converted.
fratres, cum perstant in malo; hi
vero erant mutati.
Beda: Mystice autem Zachaeus, BEDE; Mystically, Zacchaeus, which is

qui interpretatur iustificatus, by interpretation “justified,” signifies the
credentem ex gentibus populum Gentile believers, who were depressed
significat, qui per occupationem and brought very low by their worldly
temporalium depressus erat et occupations, but sanctified by God. And
minimus, sed a Deo sanctificatus; he was desirous to see our Savior
qui intrantem Iericho salvatorem entering Jericho, inasmuch as he sought
videre voluit, dum fidem quam to share in that faith which Christ brought
mundo attulit, participare into the world.
quaesivit.
Cyrillus: Turba autem est CYRIL; The crowd is the tumultuous

imperitae confusio multitudinis, state of an ignorant multitude, which
quae verticem nequivit videre cannot see the lofty top of wisdom.
sapientiae. Ergo Zachaeus Zacchaeus therefore, while he was in the
quamdiu in turba est, non vidit crowd, saw not Christ, but having
Christum; sed plebeiam advanced beyond the vulgar ignorance,
transgressus inscitiam, meruit was thought worthy to entertain Him
quem desiderabat aspicere. whom he desired to look upon.
Beda: Vel turba, idest vitiorum BEDE; Or the crowd that is, the general
consuetudo quae caecum habit of vice, which rebuked the blind
clamantem increpabat, etiam man crying out, lest he should seek the
hunc suspicientem tardat; sed light, also impedes Zacchaeus looking
sicut amplius clamando caecus up, that he might not see Jesus; that as
turbam vicit, ita pusillus terrena by crying out the more the blind man
relinquendo, et arborem crucis overcame the crowd, so the man weak in
ascendendo, turbam obstantem the faith by forsaking earthly things, and
transcendit. Sicomorus namque, climbing the tree of the Cross, surmounts
quae est arbor foliis moro similis, the opposing multitude. The sycamore,
sed altitudine praestans, unde et which is a tree resembling the mulberry
a Latinis celsa nuncupatur, ficus in foliage, but exceeding it in height,
fatua dicitur: et eadem dominica whence by the Latins it is called “lofty,” is
crux credentes alit ut ficus, ab called the “foolish fig-tree,” and so the
incredulis irridetur ut fatua. Quam Cross of our Lord sustains believers, as
arborem pusillus statura the fig-tree figs, and is mocked by
Zachaeus, ut coexaltari possit, unbelievers as foolishness. This tree
ascendit, cum quilibet humilis et Zacchaeus, who was little in stature,
propriae conscius infirmitatis climbed up, that he might be raised
clamat: mihi absit gloriari, nisi in together with Christ; for every one who is
cruce domini nostri Iesu Christi. humble, and conscious of his own
weakness, cries out, God forbid that I
should glory, save in the cross of our
Lord Jesus Christ.
Ambrosius: Pulchre autem AMBROSE; He has well added, that our
addidit, quia illa parte erat Lord was to pass that way, either where
transiturus dominus, vel ubi the sycamore-tree was, or where he was
sicomorus, vel ubi crediturus, ut who was about to believe, that so He
mysterium servaret, et gratiam might preserve the mystery, and sow the
seminaret: sic enim venerat ut per seeds of grace. For He had so come as
Iudaeos veniret ad gentes. Vidit that through the Jews He came to the
itaque Zachaeum sursum; iam Gentiles. He sees then Zacchaeus
enim sublimitas fidei inter fructus above, for already the excellence of his
bonorum operum, inter fecundae faith shone forth amidst the fruits of good
altitudinem arboris eminebat. works, and the loftiness of the fruitful
Zachaeus autem supra arborem tree; but Zacchaeus stands out above
est, quia est supra legem. the tree, as one who is above the law.
Beda: Perambulans autem BEDE; The Lord as He journeyed came

dominus venit ad locum ubi to the place where Zacchaeus had
Zachaeus sicomorum ascenderat: climbed the sycamore, for having sent
quia missis per mundum His preachers throughout the world in
praedicatoribus, in quibus ipse whom He Himself spoke and went, He
loquebatur et ibat, venit ad comes to the Gentile people, who were
populum nationum, qui passionis already raised up on high through faith in
eius fide iam sublimis erat; quem His Passion, and whom when He looked
suscipiens vidit, quia per gratiam up He saw, for He chose them through
elegit. Manebat autem aliquando grace. Now our Lord once abode in the
dominus in domo principis house of the chief of the Pharisees, but
Pharisaeorum; sed eum opera when He did works such as none but
digna Deo facientem lingua God could do, they railed at Him
venenata carpebant: unde eorum Wherefore hating their deeds He
perosus facinora discessit dicens: departed, saying, Your house shall be left
relinquetur domus vestra deserta. to you desolate; but now He must needs
Hodie autem in domo pusilli stay at the house of the weak
Zachaei oportet illum manere, Zacchaeus, that is, by the grace of the
idest novae legis gratia new law brightly shining, He must take
coruscante in humilium nationum rest in the hearts of tile lowly nations. But
corde quiescere. Quod autem that Zacchaeus is bid to come down from
descendere de sicomoro, et sic the sycamore tree, and prepare an
mansionem in domo parare abode for Christ, this is what the Apostle
iubetur, hoc est quod ait says, Yea, though we have known Christ
apostolus: etsi cognovimus after the flesh, yet now henceforth know
secundum carnem Christum, sed we Him no more. And again elsewhere,
iam nunc non novimus (...). Etsi For though he was crucified through
enim mortuus est ex infirmitate, weakness, yet he lives by the power of
sed vivit ex virtute Dei. God. It is plain that the Jews always
Manifestum est autem Iudaeos hated the salvation Of the Gentiles; but
gentium semper odisse salutem; salvation, which formerly filled the
sed salus, quae olim Iudaeorum houses of the Jews, has this day shone
domos implebat, hodie populum upon the Gentiles, forasmuch as this
nationum illuxit, eo quod et ipse
populus filius sit Abrahae, people also by believing on God is a son
credendo in Deum. of Abraham.
Theophylactus: Sed et facile est THEOPHYL. It is easy to turn this to a

hoc ad moralem utilitatem moral use. For whoever surpasses many
retorquere. Quisquis enim in in wickedness is small in spiritual growth,
malitia pluribus praeest, parvus and cannot see Jesus for the crowd. For
est statura spirituali, et non potest disturbed by passion and worldly things,
videre Iesum prae turba: nam he beholds not Jesus walking, that is,
perplexus a passionibus et working in us, not recognizing His
saecularibus rebus non aspicit operation. But he climbs up to the top of
Iesum ambulantem, idest in nobis a sycamore-tree, in that he rises above
operantem, nullum opus eius the sweetness of pleasure, which is
cognoscens. Ascendit autem signified by a fig, and subduing it, and so
super sicomorum, idest voluptatis becoming more exalted, he sees and is
dulcedinem, quae significatur per seen by Christ.
ficum, deprimens eam; et sic
sublimior factus, videt, et videtur a
Christo.
Gregorius Moralium: Vel quia GREG. Or because the sycamore is from

sicomorus ficus fatua dicitur, its name called the foolish fig, the little
pusillus Zachaeus sicomorum Zacchaeus gets up into the sycamore
subiit, et dominum vidit: quia qui and sees the Lord, for they who humbly
mundi stultitiam humiliter eligunt, choose the foolish things of this world are
ipsi Dei sapientiam subtiliter those who contemplate most closely the
contemplantur. Quid enim in hoc wisdom of God. For what is more foolish
mundo stultius quam amissa non in this world than not to seek for what is
quaerere, possessa rapientibus lost, to give our possessions to robbers,
relaxare, nullam pro acceptis to return not injury for injury? However,
iniuriis iniuriam reddere? Per hanc by this wise foolishness, the wisdom of
autem sapientem stultitiam, et si God is seen, not yet really as it is, but by
nondum solide ut est, iam tamen the light of contemplation.
per contemplationis lumen Dei
sapientia videtur.
Theophylactus: Dicit autem ei THEOPHYL. The Lord said to him, Make

dominus festinans descende; hoc haste and come down, that is, “you have
est, ascendisti per poenitentiam ascended by penitence to a place too
ad altiorem locum, descende per high for you, come down by humility, lest
humilitatem, ne te supplantet your exaltation cause you to sky. I must
elatio: oportet enim me in humilis abide in the house of a humble man. We
domo manere. Geminis autem have two kinds of goods in us, bodily,
bonis in nobis existentibus, and spiritual; the just man gives up all his
corporalibus scilicet et bodily goods to the poor, but he forsakes
spiritualibus, cuncta corporalia not his spiritual goods, but if he has
derelinquit iustus pauperibus, sed extorted any thing from any one, he
spiritualia non deserit bona, sed si restores to him fourfold; signifying
quid exegit ab aliquo, reddit thereby that if a man by repentance
quadruplum: significans per hoc walks in the Opposite path to his former
quod si quis per poenitentiam perverseness, he by the manifold
pergit in contrario tramite priscae practice of virtue heals all his old
pravitatis, per multiplices virtutes offenses, and so merits salvation, and is
sanat omnia pristina delicta; ac sic called the son of Abraham, because he
promeretur salutem, vocaturque went out from his own kindred, that is,
filius Abrahae, eo quod a propria from his ancient wickedness.
cognatione exierit, scilicet ab
antiqua nequitia.
Lectio 2
11 ἀκουόντων δὲ 11. And as they heard these

αὐτῶν ταῦτα προσθεὶς things, he added and spoke
a parable, because he was
εἶπεν παραβολὴν διὰ nigh to Jerusalem, and
τὸ ἐγγὺς εἶναι because they thought that
ἰερουσαλὴμ αὐτὸν καὶ the kingdom of God should
δοκεῖν αὐτοὺς ὅτι immediately appear. 12. He
said therefore, A certain
παραχρῆμα μέλλει ἡ
nobleman went into a far
βασιλεία τοῦ θεοῦ country to receive for
ἀναφαίνεσθαι. 12 himself a kingdom, and to
εἶπεν οὖν, ἄνθρωπός return. 13. And he called his
τις εὐγενὴς ἐπορεύθη ten servants, and delivered
them ten pounds, and said
εἰς χώραν μακρὰν to them, Occupy till I come.
λαβεῖν ἑαυτῷ 14. But his citizens hated
βασιλείαν καὶ him, and sent a message
ὑποστρέψαι. 13 after him, saying, We will
not have this man to reign
καλέσας δὲ δέκα
over us. 15. And it came to
δούλους ἑαυτοῦ pass, that when he was
ἔδωκεν αὐτοῖς δέκα returned, having received
μνᾶς καὶ εἶπεν πρὸς the kingdom, then he
αὐτούς, commanded these servants
to be called to him, to whom
πραγματεύσασθε ἐν ᾧ he had given the money,
ἔρχομαι. 14 οἱ δὲ that he might know how
πολῖται αὐτοῦ ἐμίσουν much every man had gained
αὐτόν, καὶ ἀπέστειλαν by trading. 16. Then came
the first, saying, Lord, your
πρεσβείαν ὀπίσω
pound has gained ten
αὐτοῦ λέγοντες, οὐ pounds. 17. And he said to
θέλομεν τοῦτον him, Well, you good servant:
βασιλεῦσαι ἐφ' ἡμᾶς. because you have been
15 καὶ ἐγένετο ἐν τῷ faithful in a very little, have
ἐπανελθεῖν αὐτὸν you authority over ten cities.
18. And the second came,
λαβόντα τὴν βασιλείαν saying, Lord, your pound
καὶ εἶπεν φωνηθῆναι has gained five pounds. 19.
αὐτῷ τοὺς δούλους And he said likewise to him,
τούτους οἷς δεδώκει τὸ Be you also over five cities.
20. And another came,
ἀργύριον, ἵνα γνοῖ τί
saying, Lord, behold, here is
διεπραγματεύσαντο. 16 your pound, which I have
παρεγένετο δὲ ὁ kept laid up in a napkin: 21.
πρῶτος λέγων, κύριε, ἡ For I feared you, because
μνᾶ σου δέκα you are an austere man:
you take up that you laid not
προσηργάσατο μνᾶς. down, and reap that you did
17 καὶ εἶπεν αὐτῷ, not sow. 22. And he said to
εὖγε, ἀγαθὲ δοῦλε, ὅτι him, Out of your own mouth
ἐν ἐλαχίστῳ πιστὸς will I judge you, you wicked
servant. you knew that I was
ἐγένου, ἴσθι ἐξουσίαν
an austere man, taking up
ἔχων ἐπάνω δέκα that I laid not down, and
πόλεων. 18 καὶ ἦλθεν ὁ reaping that I did not sow:
δεύτερος λέγων, ἡ μνᾶ 23. Wherefore then gave not
σου, κύριε, ἐποίησεν you my money into the
bank, that at my coming I
πέντε μνᾶς. 19 εἶπεν δὲ might have required mine
καὶ τούτῳ, καὶ σὺ own with usury? 24. And he
ἐπάνω γίνου πέντε said to them that stood by,
πόλεων. 20 καὶ ὁ ἕτερος Take from him the pound,
and give it to him that has
ἦλθεν λέγων, κύριε,
ten pounds. 25. (And they
ἰδοὺ ἡ μνᾶ σου ἣν said to him, Lord, he has ten
εἶχον ἀποκειμένην ἐν pounds.) 26. For I say to
σουδαρίῳ: 21 you, That to every one
ἐφοβούμην γάρ σε, ὅτι which has shall be given;
and from him that has not,
ἄνθρωπος αὐστηρὸς εἶ, even that he has shall be
αἴρεις ὃ οὐκ ἔθηκας καὶ taken away from him. 27.
θερίζεις ὃ οὐκ But those mine enemies,
ἔσπειρας. 22 λέγει which would not that I
should reign over them,
αὐτῷ, ἐκ τοῦ στόματός
bring hither, and slay them
σου κρίνω σε, πονηρὲ before me.
δοῦλε. ᾔδεις ὅτι ἐγὼ
ἄνθρωπος αὐστηρός
εἰμι, αἴρων ὃ οὐκ ἔθηκα
καὶ θερίζων ὃ οὐκ
ἔσπειρα; 23 καὶ διὰ τί
οὐκ ἔδωκάς μου τὸ
ἀργύριον ἐπὶ
τράπεζαν; κἀγὼ ἐλθὼν
σὺν τόκῳ ἂν αὐτὸ
ἔπραξα. 24 καὶ τοῖς
παρεστῶσιν εἶπεν,
ἄρατε ἀπ' αὐτοῦ τὴν
μνᾶν καὶ δότε τῷ τὰς
δέκα μνᾶς ἔχοντι 25 —
καὶ εἶπαν αὐτῷ, κύριε,
ἔχει δέκα μνᾶς — 26
λέγω ὑμῖν ὅτι παντὶ τῷ
ἔχοντι δοθήσεται, ἀπὸ
δὲ τοῦ μὴ ἔχοντος καὶ ὃ
ἔχει ἀρθήσεται. 27
πλὴν τοὺς ἐχθρούς μου
τούτους τοὺς μὴ
θελήσαντάς με
βασιλεῦσαι ἐπ' αὐτοὺς
ἀγάγετε ὧδε καὶ
κατασφάξατε αὐτοὺς
ἔμπροσθέν μου.
Eusebius: Aestimabant quidam in EUSEBIUS; There were some who

primo salvatoris adventu regnum thought that our Savior’s kingdom
eius venire; et hoc putabant mox would commence at His first coming,
tunc fieri cum ascensurus erat and they were expecting it shortly to
Hierosolymam: adeo appear when He was preparing to go
obstupefecerant eos miracula up to Jerusalem; so astonished were
divina quae fecerat. Et ideo instruit they by the divine miracles which He
eos non prius se recipere regnum a did. He therefore informs them, that He
patre, quam ab hominibus iret ad should not receive the kingdom from
patrem; et ideo dicitur haec illis His Father until He had left mankind to
audientibus, adiciens dixit go to His Father.
parabolam, eo quod esset prope
Ierusalem, et quia aestimarent
quod confestim regnum Dei
manifestaretur.
Theophylactus: Sed dominus THEOPHYL. The Lord points out the

ostendit eis quod vana quaedam vanity of their imaginations, for the
aestimarent: non enim est sensibile senses cannot embrace the kingdom of
regnum Dei. Ostendit etiam quod God; He also plainly shows to them,
quasi Deus novit cogitationes that as God He knew their thoughts,
eorum, proponens eis putting to them the following parable, A
subsequentem parabolam; unde certain nobleman, &c.
sequitur dixit ergo: homo quidam
nobilis abiit in regionem longinquam
accipere sibi regnum, et reverti.
Cyrillus: Describit autem sensus CYRIL; This parable is intended to set

huius parabolae mysteria Christi a before us the mysteries of Christ from
primo usque ad ultimum. Homo the first to the last. For God was made
enim factus est Deus verbum man, who was the Word from the
existens: et quamvis servus factus beginning; and though He became a
sit, est tamen nobilis secundum servant, yet was He noble because of
ineffabilem ortum a patre. His unspeakable birth from the Father.
Basilius: Non solum secundum BASIL; Noble, not only in respect of His
genus humanum, ex semine David Godhead, but of His manhood, being
secundum carnem exortus. Abiit sprung from the seed of David
autem in regionem longinquam, according to the flesh. He went into a
non tam locali distantia separatam far country, separated not so much by
quam rerum conditione: ipse enim distance of place as by actual condition.
Deus prope est unicuique nostrum, For God Himself is nigh to every one of
cum nostra bona opera nos ei us, when our good works bind us to
astringunt; et distat quoties nos Him. And He is afar off, as often as by
haerendo perditioni elongamur ab cleaving to destruction, we remove
eo. Ad hanc igitur terrenam ourselves away from Him. To this
regionem accessit longinquam a earthly country then He came at a
Deo, ut gentium regnum acciperet, distance from God, that He might
secundum illud: postula a me, et receive the kingdom of the Gentiles,
dabo tibi gentes hereditatem tuam. according to the Psalm, Ask of me, and
I will give you the heathen for your
inheritance.
Augustinus de quaest. Evang: AUG. Or the far country is the Gentile

Vel regio longinqua Ecclesia Church, extending to the uttermost
gentium est, usque ad fines terrae: parts of the earth. For He went that the
abiit enim ut plenitudo gentium fullness of the Gentiles might come in;
intraret; revertetur ut omnis Israel He will return that all Israel may be
salvus fiat. saved.
Eusebius: Vel per hoc quod EUSEBIUS. Or by His setting out into a
profectus est ad regionem far country, He denotes His own
longinquam, ascensum proprium a ascension from earth to heaven. But
terra in caelos designat; cum vero when He adds, To receive for himself a
subdit accipere sibi regnum, et kingdom, and to return; He points out
redire, secundam sui apparitionem His second appearance, when He shall
gloriosam et regiam ostendit. Et come as a King and in great glory. He
primo quidem hominem se vocat first of all calls Himself a man, because
propter nativitatem in carne, deinde of His nativity in the flesh, then noble;
nobilem; nondum autem se regem not yet a King, because as yet at His
appellat, quia nondum in prima first appearance He exercised no kingly
apparitione regia fungebatur power. It is also well said to obtain for
maiestate. Sed et bene dicitur Himself a kingdom, according to Daniel,
obtinere sibi regnum; nam dante Behold one like the Son of man came
sibi patre illud obtinuit, secundum with the clouds of heaven, and a
illud: ecce filius hominis veniebat in kingdom was given to him.
nubibus, et datum est ei regnum.
Cyrillus: Ascendens enim ad CYRIL; For ascending up to heaven,

caelos, sedet ad dexteram He sits on the right hand of the Majesty
maiestatis in excelsis; ascendens on high. But being ascended, He has
autem dispensavit credentibus in dispensed to those that believe on Him
eum divinorum charismatum different divine graces, as to the
differentiam, sicut servis servants were committed their Lord’s
committuntur dominicae facultates, goods, that gaining something they
ut aliquid lucrantes, famulatus sui might bring him token of their service.
ferant praeconia; unde sequitur As it follows, And he called his ten
vocatis autem decem servis suis, servants, and delivered them ten
dedit illis decem mnas. pounds.
Consuevit sacra Scriptura in CHRYS. Holy Scripture is accustomed

signum perfectionis uti numero to use the number ten as a sign of
denario: quem si quis numerando perfection, for if any one wishes to
excedere velit, ab unitate iterum count beyond it, he has again to begin
inchoabit, quasi denario perducto from unity, having in ten as it were
ad metam: et ideo in dispensatione arrived at a goal. And so in the giving of
talentorum eum qui metam attingit the talents, the one who reaches the
divini officii, decem ait mnas goal of divine obedience is said to have
recepisse. received ten pounds.
Augustinus: Vel per decem mnas AUG. Or by the ten pounds he signifies
legem significat propter the law, because of the ten
Decalogum; per decem autem commandments, and by the ten
servos, hos quibus sub illa positis servants, those to whom while under
gratia praedicata est. Sic enim the law grace was preached. For so we
intelligendum est eis datas mnas ad must interpret the ten pounds given
usum, cum intellexerunt, legem them for trading, seeing that they
remoto velamine ad Evangelium understood the law, when its veil was
pertinere. removed, to belong to the Gospel.
Beda: Mina namque, quam Graeci BEDE; A pound which in the Greeks is
mnam, vocant, centum drachmis equal in weight to a hundred drachmas,
appenditur: et omnis Scripturae and every word of Scripture, as
sermo, quia vitae caelestis suggesting to us the perfection of the
perfectionem suggerit, quasi numeri heavenly life, shines as it were with the
centenarii pondere fulgescit. greatness of the hundredth number.
Eusebius: Significat ergo per eos EUSEBIUS. By those then who receive
qui mnas recipiunt, suos discipulos, the pounds, He means His disciples,
quibus mnas exhibens singulis, giving a pound to each, since He
parem cunctis dispensationem entrusts to all an equal stewardship; He
committens negotiari iussit. bade them put it out to use, as it
Sequitur et ait ad illos: negotiamini follows, Occupy till I come. Now there
dum venio. Nullum autem aliud was no other employment but to preach
negotium erat nisi dogma regni sui the doctrine of His kingdom to those
intentis mortalibus praedicandum who would hear it. But there is one and
per suos discipulos. Idem autem the same doctrine for all, one faith, one
est omnium documentum baptism. And therefore is one pound
eademque fides, unum Baptisma; given to each.
et ob hoc mna una singulis datur.
Cyrillus: Multa autem est horum CYRIL; But greatly indeed do these
differentia ad illos qui inficiati sunt differ from those who denied the
regnum Dei; de quibus subditur kingdom of God, of whom it is added,
cives autem eius oderant illum, et But his citizens hated him. And this it is
miserunt legationem post illum, for which Christ upbraided the Jews,
dicentes: nolumus hunc regnare when He said, But now have they both
super nos. Hoc est quod Christus seen and hated me and my Father. But
improperavit Iudaeis dicens: nunc they rejected His kingdom, saying to
vero viderunt et oderunt me et Pilate, We have no king but Caesar.
patrem. Renuerunt autem regnum
eius, dicentes Pilato: non habemus
regem nisi Caesarem.
Eusebius: Per hoc enim quod dicit EUSEBIUS. By citizens He signifies the
cives eius, Iudaeos significat ortos Jews, who were sprung from the same
ex eadem progenie secundum lineage according to the flesh, and with
carnem, et quoniam ritu legis cum whom He joined in the customs of the
illis pariter utebatur. law.
Augustinus de quaest. Evang: AUG. And they sent a message after

Miserunt autem legationem post Him, because after His resurrection
eum, quia etiam post also, they persecuted His Apostles, and
resurrectionem eius immiserunt refused the S preaching of the Gospel.
persecutiones apostolis, et
praedicationem Evangelii
respuerunt.
Eusebius: Postquam autem EUSEBIUS After our Savior had

salvator haec docuit pertinentia ad instructed them in the things belonging
primum eius adventum, to His first coming, He proceeds to set
consequenter gloriosum et regium forth His second coming with majesty
eius reditum ostendit, dicens et and great glory, saying, And it came to
factum est ut rediret accepto regno, pass, that when he was returned,
et iussit vocari servos, quibus dedit having received the kingdom.
pecuniam, ut sciret quantum
quisque negotiatus esset.
Chrysostomus: Duo regna Dei CHRYS. Holy Scripture notes two

novit sacra Scriptura: alterum kingdoms: of God, one indeed by
quidem ex creatione, secundum creation, since by right of creation He is
quod est rex omnium creationis King over all men; the other by
iure: alterum autem ex justification, since He reigns’ over the
approbatione, secundum quod just, of their own will made subject to
iustis dominatur, propria sponte ei Him. And this is the kingdom which He
subiectis; et hoc regnum hic dicitur is here said to have received.
accepisse.
Augustinus de quaest. Evang: AUG. He also returns after having

Redit etiam accepto regno, quia in received His kingdom, because in all
manifestissima claritate venturus glory will He come who appeared lowly
est qui eis humilis apparuit, cum to them to whom He said, My kingdom
diceret: regnum meum non est de is not of this world.
hoc mundo.
Cyrillus: Redeunte autem Christo, CYRIL; But when Christ returns, baying
sumpto regno, merebuntur taken to Himself His kingdom, the
praeconia, et delectabuntur verbi ministers of the word will receive their
ministri in supernis honoribus, quia deserved praises and delight in
multiplicaverunt talentum pluribus heavenly rewards, because they
acquisitis; unde subditur venit multiplied their talent by acquiring more
autem primus dicens: domine, mna talents, as it is added, Then came the
tua decem mnas acquisivit. first, saying, Lord, your pound has
gained ten pounds.
Beda: Primus servus ordo BEDE; The first servant is the order of
doctorum est in circumcisione teachers sent to the circumcision, who
missorum; qui unam mnam received one pound to put out to use,
negotiaturus accepit, quia unam inasmuch as it was ordered to preach
fidem praedicare iussus est; sed one faith. But this one pound gained ten
haec mna decem mnas acquisivit, pounds, because by its teaching it
quia populum sub lege constitutum united to itself the people who were
sibimet docendo sociavit. Sequitur subject to the law. It follows, And he
et ait illi: euge, serve bone: quia in said to him, Well done, you good
modico fuisti fidelis, eris potestatem servant: because you have been faithful
habens super decem civitates. In in a very little, &c. The servant is faithful
modico servus est fidelis, quia non in a very little w ho does not adulterate
adulterat verbum Dei. Quidquid the word of God. For all the gifts we
enim in praesenti percipimus receive now are but small in
donorum, in comparatione comparison of what we shall have.
futurorum paucum est.
Graecus: Sed quia mercedem GREEK EX. Because he receives the

propriorum bonorum accipit, decem reward of his own good works, he is
dicitur civitatibus praeesse. De his said to be set over ten cities. And some
promissis quidam infime conceiving unworthily of these promises
coniectantes existimant se praeturis imagine that they themselves are
et praefecturis donari in terrena preferred to magistracies and chief
Ierusalem reparata lapidibus places in the earthly Jerusalem, which
pretiosis, si honeste in Christo is built with precious stones, because
fuerint conversati, ambitum they have had their conversation
potestatis et praelationis ab anima honest in Christ; so little do they purge
minime deponentes. their soul of all hankering after power
and authority among men.
Ambrosius: Sed civitates decem AMBROSE; But the ten cities are the
sunt animae, quibus iure souls over whom he is rightly placed
praeponitur qui pecuniam domini et who has deposited in the minds of men
eloquia casta probata sicut his Lord’s money and the holy words,
argentum mentibus hominum which are tried as silver is tried in the
feneraverit: nam sicut Ierusalem fire. For as Jerusalem is said to be built
dicitur aedificata ut civitas, ita sunt as a city, so are peace-making souls.
animae pacificae; et sicut Angeli And as angels have rule, so have they
praesunt, ita hi qui vitam meruerunt who have acquired the life of angels.
It
Angelorum. Sequitur et alter venit follows, And the second came, saying,
dicens: domine, mna tua fecit Lord, your pound has gained five
quinque mnas. pounds.
Beda: Servus ille coetus est eorum BEDE; That servant is the assembly of
qui praeputio evangelizare missi those who were sent to preach the
sunt, cuius mna, idest evangelica Gospel to the uncircumcision, whose
fides, quinque mnas fecit: quia pound, that is the faith of the Gospel,
gentes corporis sensibus antea gained five pounds, because it
mancipatas ad fidei evangelicae converted to the grace of Evangelical
gratiam convertit. Sequitur et huic faith, the nations before enslaved to the
ait: et tu esto super quinque five senses of the body. And he said
civitates; hoc est, ex earum quas likewise to him, Be you also over five
imbueras animarum fide et cities; that is, be exalted to shine
conversatione sublimis fulgeas. through the faith and conversation of
those souls which you have
enlightened.
Ambrosius: Vel aliter fortasse. Iste AMBROSE; Or perhaps differently; he

qui quinque mnas acquisivit, who gained five pounds has all the
moralia habet, quia quinque sunt moral virtues, for there are five senses
corporis sensus; ille qui decem, of the body. He who gained ten has so
duplicia; idest mystica legis, et much more, that is to say, the mysteries
moralia probitatis. Possumus et hic of the law as well as the moral virtues.
decem mnas decem verba The ten pounds may also here be taken
intelligere, idest legis doctrinam; to mean the ten words, that is, the
quinque mnas magisteria teaching of the law; the five pounds, the
disciplinae; sed legisperitum in ordering of discipline. But the scribe
omnibus volo esse perfectum. Bene must be perfect in all things. And rightly,
autem quia de Iudaeis dicit, duo soli since He is speaking of the Jews, are
multiplicatam pecuniam deferunt, there two only who bring their pounds
non utique aeris, sed disputationis multiplied, not indeed by a gainful
usuris. interest of money, but a profitable
stewardship of the Gospel. For there is
one kind of usury in money lent on
interest, another in heavenly teaching.
Chrysostomus: Alia est enim CHRYS. For in earthly wealth it does

pecunia fenoris, alia doctrinae not belong to one man to be made rich
caelestis usura. In terrenis enim without another being made poor, but in
opibus non evenit unum fieri spiritual riches, without his making
divitem, nisi alter depauperetur; sed another rich also. For in earthly matters
in spiritualibus non evenit participation lessens, in spiritual it
quemquam ditari, nisi faciat et increases wealth.
alium locupletem: in corporeis enim
participatio minuit, sed in
spiritualibus auget.
Augustinus de quaest. Evang: AUG. Or else; That one of those who

Vel aliter. Quod unus eorum qui well employed their money gained ten
bene usi sunt, decem acquisivit, et pounds, another five, signifies that they
alter quinque, significat eos esse acquired them for the flock of God, by
acquisitos in gregem domini, a whom the law was now understood
quibus iam lex per gratiam through grace, either because of the
intellecta est, sive propter decem ten commandments of the law, or
legis praecepta, sive quia ille per because he, through whom the law was
quem lex lata est, quinque libros given, wrote five books; and to this
conscripsit. Ad hoc pertinent decem belong the ten and five cities over
et quinque civitates, quibus eos which He appoints them to preside. For
praeponit: multiplicatio enim the manifold meanings or
intelligentiae in ipsa varietate, quae interpretations which spring up
de unoquoque praecepto vel de concerning some individual precept or
unoquolibet libro pullulat, ad unum book, when reduced and brought
reducta, quasi civitatem facit together in one, make as it were a city
viventium rationum aeternarum: est of living eternal reasons. Hence a city is
enim civitas, non quorumlibet not a multitude of living creatures, but
animantium, sed rationalium of reasonable beings bound together by
multitudo, legis unius societate the fellowship of one law. The servants
devincta. Quod ergo servi then who bring an account of that which
reddentes rationem ex eo quod they had received, and are praised for
acceperant, laudantur qui lucrati having gained more, represent those
sunt, significat eos bonam reddere giving in their account who have well
rationem qui bene usi sunt eo quod employed what they had received, to
acceperunt ad augendas divitias increase their Lord’s riches by those
domini per eos qui credunt in eum. who believe on Him, while they who are
Quod qui facere nolunt, in illo unwilling to do this are signified by that
signati sunt qui mnam suam in servant who kept his pound laid up in a
sudario servavit; de quo sequitur et napkin; of whom it follows, And the third
tertius venit dicens: domine, ecce came, saying, Lord, behold, here is
mna tua quam habui repositam in your pound, which I have kept laid up in
sudario. Sunt enim homines hac a napkin, &c. For there are some who
sibi perversitate blandientes, ut flatter themselves with this delusion,
dicant: sufficit ut de se unusquisque saying, It is enough for each individual
rationem reddat; quid opus est aliis to answer concerning himself, what
praedicare et ministrare ut etiam need then of others to preach and
rationem de ipsis quisque reddere minister, in order that every one should
cogatur? Cum apud dominum etiam be compelled also to give an account of
illi sint inexcusabiles quibus lex himself, seeing that in the Lord’s sight
data non est, neque etiam qui even they are without excuse to whom
audito Evangelio non obediverunt: tile law was not given, and who were
quia per creaturam poterant not asleep at the time of the preaching
cognoscere creatorem; unde of the Gospel, for they might have
sequitur timui enim te, quia homo known the Creator through the
austerus es: tollis quod non creature; and then it follows, For I
posuisti, et metis quod non feared you, because you are an austere
seminasti. Hoc est enim quasi man, &c. For this is, as it were, to reap
metere ubi non seminavit, idest eos when he did not sow, that is, to hold
impietatis reos tenere, quibus those guilty of ungodliness to whom this
verbum aut legis, aut Evangelii word of the law or the Gospel was not
ministratum non est. Hoc autem preached, and avoiding as it were this
veluti iudicii periculum devitantes peril of Judgment, with slothful toil they
pigro labore a verbi ministratione rest from the ministration of the word.
conquiescunt: et hoc est quasi in And this it is to tie up in a napkin what
sudario ligare quod acceperunt. they had received.
Theophylactus: Sudario enim THEOPHYL. For with a napkin the face

mortuorum facies velatur: merito of the dead is covered; well then is this
ergo hic piger dicitur mnam in idler said to have wrapped up his pound
sudario involvisse, quia eam in a napkin, because leaving it dead
mortificans, et otiosam dimittens, and unprofitable he neither touched nor
non tractavit nec auxit. increased it.
Beda: Vel pecuniam in sudario BEDE; Or to tie up money in a napkin is

ligare, est percepta dona sub otio to hide the gifts we have received under
lenti corporis abscondere. Quod the indolence of a sluggish body. But
autem putaverat se per that which he thought to have used as
excusationem dixisse, in culpam an excuse is turned to his own blame,
propriam vertitur; unde sequitur as it follows, He says to him, Out of
dicit ei: de ore tuo te iudico, serve your own mouth will I judge you, you
nequam. Servus nequam vocatur wicked servant. He is called a wicked
quasi piger ad exercendum servant, as being slothful in business,
negotium, et superbus ad and proud in questioning his Lord’s
accusandum domini iudicium. judgment. You knew that I was an
Sciebas quod austerus homo ego austere man, taking up that I laid not
sum, tollens quod non posui, et down, and reaping that I did not sow:
metens quod non seminavi; et wherefore then gave you not my money
quare non dedisti pecuniam meam into the bank? As though he said, If you
ad mensam? Quasi dicat: si durum knew me to be a hard man, and a
me esse noveras, et aliena sectari; seeker of what is not mine own, why did
quare non tibi haec cogitatio not the thought of this strike you with
incussit timorem, ut scires me mea terror, that you might be sure that I
diligentius quaesiturum? Pecunia would require mine own with strictness?
autem vel argentum praedicatio But money or silver is the preaching of
Evangelii est, et sermo divinus, the Gospel and the word of God, for the
quia eloquia domini eloquia casta, words of the Lord are pure words as
argentum igne examinatum, qui silver tried in the fire. And this word of
sermo domini dari debuit ad the Lord ought to be given to the bank,
mensam, hoc est promptis that is, put into hearts meet and ready
paratisque cordibus intimari. to receive it.
Augustinus: Vel mensa ad quam AUG. Or the bank into which the money
danda erat pecunia, professionem was to be given, we take to be the very
ipsam religionis accipimus, quae profession of religion which is publicly
tamquam publice proponitur ad put forth as a means necessary to
usum necessarium saluti. salvation.
Chrysostomus: In sensibilibus CHRYS. In the payment of earthly

autem divitiis debitores solius riches the debtors are obliged only to
observationis obnoxii sunt; strictness. Whatever they receive, so
quantum enim recipiunt, tantum eos much must they return, nothing more is
reddere necesse est, et nihil plus required of them. But with regard to the
ab eis quaeritur. In divinis autem words of God, we are not only bound
eloquiis non solum ad custodiam diligently to keep, but we are
obligamur, sed etiam multiplicare commanded to increase; and hence it
monemur; unde sequitur et ego follows, that at my coming I might have
veniens cum usuris utique required the same with usury.
exegissem illam.
Beda: Qui enim verbi pecuniam a BEDE; For they who by faith receive
doctore percipit credendo, necesse the riches of the word from a teacher,
est ut eam cum usuris solvat must by their works pay it back; with
operando; vel ut ex eo quod audivit, usury, or be earnestly desirous to know
something more than what they have
etiam alia studeat intelligere, quae as yet learnt from the mouth of their
necdum ex praedicatoris ore didicit. preachers.
Cyrillus: Doctorum enim est CYRIL; It is the work of teachers to

inserere auditoribus salutarem et engraft in their hearers’ minds
proficuum sermonem; opus autem wholesome and profitable words, but of
divinae virtutis est attrahere divine power to win the hearers to
obedientes ad audientiam, et obedience, and render their
fertilem eorum reddere intellectum. understanding fruitful. Now this servant,
Non est autem hic servus laudatus, so far from being commended or
neque honorem promeruit; sed thought worthy of honor, was
potius tamquam iners est condemned as slothful, as it follows,
condemnatus; unde sequitur et And he said to them that stood by, Take
adstantibus dixit: auferte ab eo from him the pound, and give to him
mnam, et date illi qui decem mnas that has ten pounds.
habet.
Augustinus: Per quod significatur AUG. Signifying thereby that both he

et illum posse amittere munus Dei will lose the gift of God, who having,
qui habens non habet, idest eo non has not, that is, uses it not, and that he
utitur; et eo augeri qui habens will have it increased, who having, has,
habet, idest bene utitur. that is, rightly uses it.
Beda: Mystice autem hoc, ut reor, BEDE; The mystical meaning I suppose
indicat, intrante plenitudine is this, that at the coming in of the
gentium, omnem Israel salvum Gentiles all Israel shall be saved, and
futurum, et tunc abundantiam that then the abundant grace of the
gratiae spiritualis, quam modo nos Spirit will be poured out upon the
tepide exercemus, illius populi teachers.
doctoribus esse conferendam.
Chrysostomus: Ideo autem dicit CHRYS. He says then to them that

adstantibus auferte ei mnam, quia stood by, Take from him the pound,
non est prudentis animi punire; sed because it is not the part of a wise man
alio quodam, scilicet ministro, eget to punish, but he needs some one else
ad puniendum officio iudicis; nam et as the minister of the judge in executing
Deus non ipsemet poenas irrogat, punishment. For even God does not
sed mediantibus Angelis. Himself inflict punishment, but through
the ministry of His angels.
Ambrosius: De aliis servis siletur, AMBROSE; Nothing is said of the other

qui quasi prodigi debitores quod servants, who like wasteful debtors lost
acceperant perdiderunt. In duobus all that they had received. By those two
servis illis qui lucrati sunt, pauci servants who gained by trading, are
signati sunt qui per duas vices ad signified that small number, who in two
cultores vineae sunt destinati, in companies were sent as dressers of the
reliquis omnes Iudaei. Sequitur et vineyard; by the remainder all the Jews.
dixerunt illi: domine, habet decem It follows, And they said to him, Lord,
mnas. Et ne hoc iniustum videretur, he has ten pounds. And lest this should
subdit dico autem vobis, quia omni seem unjust, it is added, For to every
habenti dabitur. one that has, it shall be given.
Theophylactus: Quia cum decem THEOPHYL. For seeing that he gained

auxerit decuplando, palam est quod ten, by multiplying his pound tenfold, it
et plura decuplans pluris lucri fiet is plain that by having more to multiply,
occasio domino. A deside vero et he would be an occasion of greater
otioso, qui non satagit augere quod gain to his Lord. But of the slothful and
acceperat, ipsum quoque quod idle, who stirs not himself to increase
possidet auferetur; unde sequitur what he has received, shall be taken
ab eo autem qui non habet, et quod away even that which he possesses,
habet auferetur ab eo: ne vacet that there may be no gap in the Lord’s
census dominicus; cum posset dari account when it is given to others and
aliis, et multiplicari. Haec autem multiplied. But this is not to be applied
non solum ad sermonem et only to the words of God and teaching,
doctrinam referenda sunt, sed but also to the moral virtues; for in
etiam ad morales virtutes: quoniam respect of these also, God sends us His
et in his dat nobis Deus sua gracious gifts, endowing one man with
charismata, hunc dotans ieiunio, fasting, another with prayer, another
illum oratione, alium mansuetudine with mildness or humility; but all these
vel humilitate: quibus si so long as we watch strictly over
invigilaverimus, multiplicabimus ea; ourselves we shall multiply, but if we
si vero tepeamus, extinguemus. grow cold we shall extinguish. He adds
Deinde de adversariis subdit of His adversaries, But those mine
verumtamen inimicos meos, illos enemies who would not that I should
qui noluerunt me regnare super se, reign over them, bring them hither, and
adducite, et interficite ante me. slay them before me.
Augustinus: Per quod designat AUG. Whereby He describes the

impietatem Iudaeorum, quia ad ungodliness of the Jews who refused to
eum noluerunt converti. be converted to Him.
Theophylactus: Quos tradidit THEOPHYL. Whom he will deliver to

morti, mittens eos in ignem death, casting them into the outer fire.
exteriorem; sed et in hoc mundo But even in this world they were most
mactati sunt flebiliter ab exercitu miserably slain by the Roman army.
Romanorum.
Chrysostomus: Haec contra CHRYS. These things are of force

Marcionistas competunt; nam et against the Marcionists. For Christ also
Christus dicit adducite hostes says, Bring hither my enemies, and slay
meos, et occidite coram me: cum them before me. Whereas they say
tamen illi bonum dicant Christum, Christ indeed is good, but the God of
Deum vero veteris testamenti the Old Testament evil. Now it is plain
malum. Patet autem quod pater et that both the Father and the Son do the
filius eadem facit: nam pater ad same things. For the Father sends His
vineam destinat exercitum; filius army to the vineyard, and the Son
autem hostes coram se trucidari causes His enemies to be slain before
facit. Him.
Haec autem quae in Luca scribitur CHRYS. This parable as it is related in

parabola alia est ab ea quae in Luke is different from that given in
Matthaeo narratur de talentis: nam Matthew concerning the talents. For in
hic quidem ex uno capitali accepto, the former indeed out of one and the
varii fuere proventus: quia ex una same principal there were different
mna accepta, hic quinque talenta, sums produced, seeing that from the
ille obtulit decem; sed apud profits of one pound received, one
Matthaeum contrarium: nam qui servant brought five, another ten
duo accepit, duo superaddidit: et pounds. But with Matthew it is very
qui quinque, tantumdem; unde et different. For he who received two
praemiis donantur imparibus. pounds, thereto added two more. He
who received five, gained as much
again. So the rewards given are unlike
also.
Lectio 3
28 καὶ εἰπὼν ταῦτα 28. And when he had thus

ἐπορεύετο spoken, he went before,
ascending up to Jerusalem.
ἔμπροσθεν 29. And it came to pass, when
ἀναβαίνων εἰς he was come nigh to
ἱεροσόλυμα. 29 καὶ Bethphage and Bethany, at
ἐγένετο ὡς ἤγγισεν the mount called the mount of
Olives, he sent two of his
εἰς βηθφαγὴ καὶ
disciples, 30. Saying, Go you
βηθανία[ν] πρὸς τὸ into the village over against
ὄρος τὸ καλούμενον you; in the which at your
ἐλαιῶν, ἀπέστειλεν entering you shall find a colt
δύο τῶν μαθητῶν 30 tied, whereon yet never man
sat: loose him, and bring him
λέγων, ὑπάγετε εἰς hither. 31. And if any man ask
τὴν κατέναντι you, Why do you loose him?
κώμην, ἐν ᾗ thus shall you say to him,
εἰσπορευόμενοι Because the Lord has need of
him. 32. And they that were
εὑρήσετε πῶλον
sent went their way, and
δεδεμένον, ἐφ' ὃν found even as he had said to
οὐδεὶς πώποτε them. 33. And as they were
ἀνθρώπων ἐκάθισεν, loosing the colt, the owners
καὶ λύσαντες αὐτὸν thereof said to them, Why
loose you the colt? 34. And
ἀγάγετε. 31 καὶ ἐάν they said, The Lord has need
τις ὑμᾶς ἐρωτᾷ, διὰ τί of him. 35. And they brought
him to Jesus: and they cast
λύετε; οὕτως ἐρεῖτε their garments upon the colt,
ὅτι ὁ κύριος αὐτοῦ and they set Jesus thereon.
χρείαν ἔχει. 32 36. And as he went, they
ἀπελθόντες δὲ οἱ spread their clothes in the
way.
ἀπεσταλμένοι εὗρον
καθὼς εἶπεν αὐτοῖς.
33 λυόντων δὲ αὐτῶν
τὸν πῶλον εἶπαν οἱ
κύριοι αὐτοῦ πρὸς
αὐτούς, τί λύετε τὸν
πῶλον; 34 οἱ δὲ εἶπαν
ὅτι ὁ κύριος αὐτοῦ
χρείαν ἔχει.
Titus: Quia dominus dixerat: TITUS BOST. Because the Lord had
appropinquavit regnum Dei, said, The kingdom of heaven is at hand,
videntes illum in Ierusalem they that say. Him going up to Jerusalem
ascendentem, putabant ideo thought that He was going then to
ascendere ut regnum Dei commence the kingdom of God. When
inchoaret. Consummata ergo then the parable was finished in which
parabola, in qua errorem He reproved the error above mentioned,
praedictum correxit, et ostenso and showed plainly that He had not yet
quod nondum insidiantem sibi vanquished that death which was plotting
mortem devicerat, procedebat ad against him, he proceeded forth to His
passionem, ascendens passion, going up to Jerusalem.
Hierosolymam; unde dicitur et his
dictis, praecedebat ascendens
Ierusalem.
Beda: Ostendens etiam de BEDE; Proving at the same time that the
eiusdem civitatis eventu parable had been pronounced
parabolam fuisse praemissam, concerning the end of that city which was
quae et ipsum erat occisura, et about both to slay Him, and to perish
hostili clade peritura. Sequitur et itself by the scourge of the enemy. It
factum est, cum appropinquasset follows, And it came to pass, when he
ad Bethphage et Bethaniam, ad was come nigh to Bethphage, &c.
montem qui vocatur oliveti, misit Bethphage was a small village belonging
duos discipulos suos. Bethphage to the priests on Mount Olivet. Bethany
erat locus sacerdotum in monte was also a little town or hamlet on the
oliveti; Bethania quoque civitas, side of the same mountain, about fifteen
sive villula, ex latere montis stades from Jerusalem.
eiusdem, quasi stadiis quindecim
a Ierusalem.
Chrysostomus: Et quidem in CHRYS. At the beginning of His ministry

exordiis indifferenter se dominus our Lord showed Himself indifferent to
ingerebat Iudaeis; sed ubi the Jews, but when He had given
sufficienter edidit suae potestatis sufficient token of His power, He
experimentum, auctoritate multa transacts every thing with the highest
singula quaeque pertractat. Multa authority. Many are the miracles which
igitur fiunt miracula. Praedixit then took place. He foretold to them, you
quoniam invenietis pullum shall find an unbroken colt. He foretell
indomitum; et hoc est quod also that no one should hinder them, but
subditur dicens: ite in castellum as soon as they heard it, should hold
quod contra vos est; quod their peace.
introeuntes invenietis pullum
asinae alligatum, cui nemo
unquam hominum sedit. Praedicit
etiam quod nemo prohibebit, sed
cum audierint, silebunt; unde
sequitur solvite illum, et adducite.
Si quis vos interrogaverit: quare
solvitis? Sic dicetis ei: quia
dominus operam eius desiderat.
Titus: In hoc autem divinam fore TITUS BOST. Here it was evident that
vocationem patuit: non enim there would be a divine summons. For no
potest aliquis resistere Deo quae one can resist God calling for what is His
sua sunt evocanti. Discipuli autem own. But the disciples when ordered to
iussi ducere pullum, non fetch the colt refused not the office as a
refutaverunt hoc officium ut slight one, but went to bring him
parvum, sed abierunt ut
adducerent eum; unde sequitur
abierunt autem qui iussi erant, et
invenerunt, sicut dixit, pullum
stantem.
Basilius: Sic quoque docet nos et BASIL; So likewise should we set about
infima opera plurimo cum affectu even the lowest works with the greatest
et studio aggredi, scientes quod zeal and affection, knowing that whatever
quicquid intuitu Dei fit, non est is done with God before our eyes is not
parvum, sed dignum in regno slight, but meet for the kingdom of
caelorum. heaven.
Titus: Obmutescunt autem ob TITUS BOST.; They who had tied the
excellentiam fortis virtutis, ass are struck dumb, because of the
nequeuntes resistere salvatoris greatness of His mighty power, and are
eloquiis, qui ligaverunt asinum; unable to resist the words of the Savior;
sequitur enim solventibus autem for “the Lord” is a name of majesty, and
illis, dixerunt domini eius ad illos: as a King was He about to come in the
quid solvitis pullum? At illi sight of all the people.
dixerunt: quia dominus eum
necessarium habet. Maiestativum
enim nomen est dominus: rex
enim erat venturus in conspectu
multitudinis.
Augustinus de Cons. Evang: AUG. Nor matters it that Matthew speaks

Nec moveat quod Matthaeus of an ass and its foal, while the others
asinam et pullum dicit, ceteri say nothing of the ass; for when both
autem de asina tacent: ubi enim may be conceived, there is no variance
utrumque factum potest intelligi, even though one relate one thing, and
nulla repugnantia est, nec si alius another another, much less where one
alia commemoraret; quanto minus relates one thing, another both.
ubi alius unum, et alius
utrumque?
Glossa: Nec solum discipuli GLOSS. The disciples waited upon

obsecuti sunt Christo in pullo Christ not only in bringing the colt of
alieno, sed etiam in propriis another, but also with their own
vestimentis, quae partim asino garments, some of which they placed
imposuerunt, partim sternebant in upon the ass, others they strewed in the
via; unde sequitur et duxerunt way.
illum ad Iesum, et iacientes
vestimenta sua supra pullum,
imposuerunt Iesum. Exeunte
autem illo, substernebant
vestimenta sua in via.
Beda: Iuxta alios Evangelistas, BEDE; According to the other

non discipuli tantum, sed etiam Evangelists, not the disciples only, but
plurimi de turba vestimenta very many also out of the crowds
sternebant in via. scattered their garments in the way.
Ambrosius in Lucam: Mystice AMBROSE; Mystically, our Lord came to

autem dominus venit ad montem Mount Olivet, that he might plant new
oliveti, ut novellas oleas in sublimi olive trees on the heights of virtue. And
veritate plantaret; et fortasse ipse perhaps the mountain itself is Christ, for
mons Christus est: quis enim alius who else could bear such fruit of olives
tales fructus ferret olearum spiritu abounding in the fullness of the Spirit?
sancto fecundarum?
Beda: Pulchre autem civitates BEDE; Rightly are the towns described
positae in monte oliveti referuntur, as placed on Mount Olivet, that is, on the
hoc est in ipso domino, qui Lord Himself, who rekindles the unction
unctionem spiritualium of spiritual graces with the light of
charismatum scientiae pietatisque knowledge and piety.
luce refovet.
Origenes: Bethania autem ORIGEN; Bethany is interpreted, the

interpretatur domus obedientiae; house of obedience, but Bethphage the
Bethphage vero domus house of cheek bones, being a place
maxillarum, sacerdotalis quidam belonging to the priests, for cheek bones
locus: maxillae enim sacerdotibus in the sacrifices were the right of the
dabantur, sicut in lege praecipitur: priests, as it is commanded in the law. To
illuc vero ubi obedientia, et ubi that place then where obedience is, and
locus sacerdotibus mancipatur, where the priests have the possession,
mittit salvator discipulos suos, ut our Savior sends His disciples to loose
solvant asinae pullum. the ass s colt.
Ambrosius: In castello enim AMBROSE; For they were in the village,

erant, et erat ligatus pullus cum and the colt was tied with its mother, nor
asina, nec poterat solvi nisi iussu could it be loosed except by the
domini. Solvit eum manus command of the Lord. The apostle’s hand
apostolica. Talis actus, talis vita, looses it. Such was the act, such the life,
talis gratia. Esto talis, ut ligatos such the grace. Be such, that you may be
possis solvere. In asina quidem able to loose those that are bound. In the
Matthaeus Evangelista quasi ass indeed Matthew represented the
matrem figuravit erroris; hic autem mother of error, but in the colt Luke has
in pullo generalitatem populi described the general character of the
gentilis expressit. Et bene in quo Gentile people. And rightly, whereon yet
nemo sedit, quia nullus ante never man sat, for none before Christ
quam Christus nationum populos called the nations of the Gentiles into the
vocavit ad Ecclesiam. Alligatus Church. But this people was tied and
autem perfidiae vinculis tenebatur, bound by the chains of iniquity, being
iniquo addictus domino erroris subject to an unjust master, the servant
famulatu; sed dominatum of error, and could not claim to itself
vindicare sibi non poterat, quem authority whom not nature but crime had
dominum fecerat non natura, sed made guilty. Since the Lord is spoken of,
culpa; et ideo cum dominus one master is recognized. O wretched
dicitur, unus agnoscitur. Misera bondage under a doubtful mastery! For
servitus cui vagum ius est: plures he has many masters who has not one.
enim habet dominos qui unum Others bind that they may possess,
non habet. Alieni alligant ut Christ looses that he may keep, for He
possideant; iste solvit, ut teneat: knew that gifts are more powerful than
vehementiora enim dona novit chains.
esse quam vincula.
Origenes: Multi ergo erant domini ORIGEN; There were then many masters
huius pulli, antequam salvator of this colt, before that the Savior had
eum haberet necessarium; need of him. But as soon as He began to
postquam vero ille coepit esse be the master, there ceased to be any
dominus, plures esse domini other. For no one can serve God and
cessaverunt: nemo enim potest mammon. When we are the servants of
Deo servire et mammonae. wickedness we are subject to many vices
Quando malitiae servimus, multis and passions, but the Lord has need of
sumus passionibus vitiisque the colt, because He would have us
subiecti. Necessarium autem loosed from the chain of our sins.
habet dominus pullum, quia cupit
nos solvi vinculis peccatorum.
Origenes super Ioannem: Ego ORIGEN; Now I think this place is not
autem opinor non frustra without reason said to be a small village.
castellum esse hunc locum, ubi For as if it were a village without any
stabat asina ligata et pullus: quasi farther name, in comparison of the whole
castellum enim respectu totius earth the whole heavenly country is
orbis caelestis tota terra despicitur despised.
absque adiectione alterius
nominis nuncupatum.
Ambrosius: Nec illud est otiosum AMBROSE; Nor is it for nothing that two
quod duo discipuli diriguntur, disciples are directed thither; Peter to
Petrus ad Cornelium, Paulus ad Cornelius, Paul to the rest. And therefore
reliquos: et ideo non personas He did not mark out the persons, but
destinavit, sed numerus definivit. determined the number. Still should any
Tamen si quis est qui personas one require the persons, he may believe
exigat, potest aestimare de it to be spoken of Philip, whom the Holy
Philippo, quem spiritus sanctus Spirit sent to Gaza, when he baptized the
misit in Gazam, quando Candacis eunuch of Queen Candace.
reginae baptizavit eunuchum.
Theophylactus: Vel duo missi THEOPHYL. Or the two sent imply this,
hoc innuunt, quod ad that the Prophets and Apostles make up
introductionem gentilis populi et the two steps to the bringing in of the
subiectionem eius ad Christum, Gentiles, and their subjection to Christ.
duos faciunt gradus prophetae et But they bring the colt from a certain
apostoli. Ducunt autem eum a village, that it may be known to us that
quodam castello, ut innotescat this people w as rude and unlearned.
nobis quod hic populus rusticanus
erat et indoctus.
Ambrosius: Illi ergo directi cum CYRIL; Those men who were directed,
solverent pullum, non suis verbis when they were loosing the colt, did not
sunt usi, sed dixerunt sicut dixerat use their own words, but spoke as Jesus
illis Iesus; ut agnoscas quod non had told them, that you may know that
suo sermone, sed verbo Dei, nec not by their own words, but the word of
proprio, sed Christi nomine fidem God, not in their own name but in
populis infudere gentilibus: atque Christ’s, they implanted the faith among
adversariae potestates, quae sibi the Gentile nations; and by the command
nationum obsequia vindicabant, of God the hostile powers ceased, which
mandato cessere divino. claimed to themselves the obedience of
the Gentiles.
Origenes in Lucam: Deinde ORIGEN; The disciples next place their

mittunt discipuli vestes suas super garments upon the ass, and cause the
asinam, et sedere faciunt Savior to sit thereon, inasmuch as they
salvatorem, dum assumunt take upon themselves the word of God,
sermonem Dei, et imponunt eum and make it to rest upon the souls of their
super animas audientium. hearers. They divest themselves of their
Vestibus exuuntur, et substernunt garments, and strew them in the way, for
eas in via: quia vestimenta the clothing of the Apostles is their good
apostolorum, opera eorum bona works. And truly does the ass loosened
sunt. Et revera solutus a discipulis by the disciples and carrying Jesus, walk
asinus, et portans Iesum incedit upon the garments of the Apostles, when
super vestimenta apostolorum, it imitates their doctrine. Which of us is so
quando doctrinam eorum imitatur blessed, that Jesus should rest upon him;
et vitam. Quis nostrum ita beatus
est ut sedeat super illum Iesus?
Ambrosius: Non enim mundi AMBROSE; For it pleased not the Lord
dominum gestari super dorsum of the world to be borne upon the ass’s
asinae delectavit: sed ut latente back, save that in a hidden mystery by a
mysterio in secretis animarum more inward sitting, the mystical Ruler
interiore consessu, mysticus might take His seat in the secret depths
rector insideret, regens mentis of men’s souls, guiding the footsteps of
vestigia, lasciviam carnis the mind, bridling the wantonness of the
infrenans, sermo eius habena est, heart. His word is a rein, His word is a
stimulus est. goad.
Lectio 4
35 καὶ ἤγαγον αὐτὸν 37. And when he was come

πρὸς τὸν Ἰησοῦν, καὶ nigh, even now at the
descent of the mount of
ἐπιρίψαντες αὐτῶν τὰ Olives, the whole multitude of
ἱμάτια ἐπὶ τὸν πῶλον the disciples began to rejoice
ἐπεβίβασαν τὸν and praise God with a loud
Ἰησοῦν. 36 voice for all the mighty works
that they had seen; 38.
πορευομένου δὲ
Saying, Blessed be the King
αὐτοῦ ὑπεστρώννυον that comes in the name of the
τὰ ἱμάτια αὐτῶν ἐν τῇ Lord: peace in heaven, and
ὁδῷ. 37 ἐγγίζοντος δὲ glory in the highest. 39. And
αὐτοῦ ἤδη πρὸς τῇ some of the Pharisees from
καταβάσει τοῦ ὄρους among the multitude said to
τῶν ἐλαιῶν ἤρξαντο him, Master, rebuke your
disciples. 40. And he
ἅπαν τὸ πλῆθος τῶν answered and said to them, I
μαθητῶν χαίροντες tell you that, if these should
αἰνεῖν τὸν θεὸν φωνῇ hold their peace, the stones
μεγάλῃ περὶ πασῶν would immediately cry out.
ὧν εἶδον δυνάμεων,
38 λέγοντες,
εὐλογημένος ὁ
ἐρχόμενος ὁ βασιλεὺς
ἐν ὀνόματι κυρίου: ἐν
οὐρανῷ εἰρήνη καὶ
δόξα ἐν ὑψίστοις. 39
καί τινες τῶν
φαρισαίων ἀπὸ τοῦ
ὄχλου εἶπαν πρὸς
αὐτόν, διδάσκαλε,
ἐπιτίμησον τοῖς
μαθηταῖς σου. 40 καὶ
ἀποκριθεὶς εἶπεν,
λέγω ὑμῖν, ἐὰν οὗτοι
σιωπήσουσιν, οἱ λίθοι
κράξουσιν.
Origenes in Lucam: Quamdiu in ORIGEN; As long as our Lord was in the

monte fuit dominus, cum solis mount His Apostles only were with Him,
apostolis morabatur; quando but when He began to be near the
autem vicinus coepit esse descent, then there came to Him a
descensui, tunc occurrit ei turba multitude of the people.
populorum; unde dicitur et cum
iam appropinquarent ad
descensum montis oliveti,
coeperunt omnes turbae
descendentium discipulorum
gaudentes laudare Deum voce
magna.
Theophylactus: Discipulos vocat THEOPHYL. He calls by the name of

non solum duodecim, aut disciples not only the twelve, or the
septuaginta, sed omnes qui seventy-two, but all who followed Christ,
Christum sequebantur, seu causa whether for the sake of the miracles, or
miraculorum, seu ad aliquam from a certain charm in His teaching,
delectationem doctrinae; quibus and to them may be added the children,
ingeri pueri potuerunt, ut narrant as the other Evangelists relate. Hence it
alii Evangelistae; unde sequitur follows, For all the mighty works which
super omnibus quas viderant they had seen.
virtutibus.
Beda: Multas quidem virtutes BEDE; They beheld indeed many of our
domini viderant, sed maxime Lord’s miracles, but marveled most at
Lazari resurrectionem stupebant: the resurrection of Lazarus. For as John
nam, ut Ioannes ait: propterea says, For this cause the people also met
obviam venit ei turba, quia him, for that they heard that he had done
audierunt eum fecisse hoc this miracle. For it must be observed that
signum. Notandum enim est, non this was not the first time of our Lord’s
tunc primum salvatorem Ierusalem coming to Jerusalem, but He came often
adiisse, sed multoties antea, sicut before, as John relates.
Ioannes commemorat.
Ambrosius: Turba igitur AMBROSE; The multitude then

agnoscens Deum, regem appellat, acknowledging God, proclaims Him
prophetiam repetit, expectatum King, repeats the prophecy, and declares
quoque secundum carnem David that the expected Son of David
filium venisse declarat; unde according to the flesh had come, saying,
sequitur dicentes: benedictus qui Blessed be the King that comes in the
venit rex in nomine domini. name of the Lord.
Beda: Idest in nomine Dei patris, BEDE; That is, in the name of God the
quamvis possit intelligi et in Father, although it might be taken “in His
nomine suo, quia et ipse dominus own name,” since He Himself is the
est. Sed melius verba eius Lord. But His own words are better
nostrum dirigunt intellectum, guides to the meaning when He says, I
quibus ait: ego veni in nomine am come in my Father’s name. For
patris mei; humilitatis enim Christ is the Master of humility. Christ is
magister est Christus. Non autem not called King as one who exacts
rex Christus dicitur ad exigendum tribute, or arms His forces with the
tributum, vel ferro exercitum sword, or visibly crushes His enemies,
armandum, hostesque visibiliter but because He rules men’s minds, and
debellandos: sed quod mentes brings them believing, hoping, and loving
regat, et in regnum caelorum into the kingdom of heaven. For He was
credentes perducat: quod enim willing to be King of Israel, to show His
rex esse voluit Israel, miserationis compassion, not to increase His power.
indicium est, non potestatis But because Christ appeared in the
augmentum. Verum quia Christus flesh, as the redemption and light of the
in carne totius mundi propitiatio whole world, well do both the heaven
illuxit, pulchre sibi invicem in laude and earth, each in their turn, chant His
eius caelestia simul et terrena praises. When He is born into the world,
concinunt: eo enim nascente, the heavenly hosts sing; when He is
caelestium agmina cantant; about to return to heaven, men send
eodem autem caelis se reddituro, back their note of praise. As it follows,
mortales vicem laudis rependunt: Peace in heaven.
unde sequitur pax in caelo.
Theophylactus: Hoc est, bellum THEOPHYL. That is, the ancient

antiquum, quo Deo adversabamur, warfare, wherein we were at enmity
evanuit. Et gloria in excelsis, against God, has ceased. And glory in
laudantibus scilicet Angelis Deum the highest, inasmuch as Angels are
in tali reconciliatione; nam hoc glorifying God for such a reconciliation.
ipsum quod Deus visibiliter For this very thing, that God visibly walks
ambulat in territorio inimicorum in the land of His enemies, shows that
suorum, significat ipsum nobiscum He has peace with us. But the Pharisees
habere concordiam. Sed Pharisaei when they heard that the crowd called
hoc audientes murmurabant, eo Him King, and praised Him as God,
quod turba eum regem vocabat, et murmured, imputing the name of King to
laudabat ut Deum; referentes sedition, the name of God to blasphemy.
nomen regis ad seditionem, And some of the Pharisees said, Master,
nomen vero domini ad rebuke your disciples.
blasphemiam; unde sequitur et
quidam Pharisaeorum de turbis
dixerunt ad illum: magister,
increpa discipulos tuos.
Beda: Mira invidorum dementia; BEDE; O the strange folly of the

quem magistrum appellandum non envious; they scruple not to call Him
dubitant, quia vera docentem Master, because they knew He taught
noverant, huius discipulos, quasi the truth, but His disciples, as though
melius edocti, redarguendos themselves were better taught they
aestimant. deem worthy of rebuke.
Cyrillus: Sed dominus non CYRIL; But the Lord forbade not them
compescuit laudantes eum ut that glorified Him as God, but rather
Deum, sed magis reprehensores forbade those that blamed them, so
compescens, attestatur sibi super bearing witness to Himself concerning
gloria deitatis; unde sequitur the glory of the Godhead. Hence it
quibus ipse ait: dico vobis, quia si follows, He answered and said to them, I
hi tacuerint, lapides clamabunt. tell you, if these should hold their peace,
the stones would immediately cry out.
Theophylactus: Quasi dicat: non THEOPHYL. As if He said, Not without

sine causa homines me taliter cause do men praise me thus, but being
laudant, sed commoniti virtutibus constrained by the mighty works which
quas viderunt. they have seen.
Beda: Crucifixo etiam domino, BEDE; And so at the crucifixion of our

notis eius tacentibus prae timore, Lord, when His kinsfolk were silent from
lapides et saxa canebant, dum fear, the stones and rocks sang forth,
postquam emisit spiritum, terra while after that He gave up the ghost,
mota est, et petrae scissae sunt, the earth was moved, and the rocks
et monumenta aperta sunt. were rent, and the graves opened.
Ambrosius: Neque etiam mirum AMBROSE; Nor is it wonderful that the

est si laudes domini contra stones against their nature should chant
naturam suam saxa respondeant, forth the praises of the Lord, whom His
quem scopulis duriores praedicant murderers, harder than the rocks,
peremptores, scilicet turba post proclaim aloud, that is, the multitude, in a
exiguum crucifixura Deum, negans little while about to crucify their God,
affectibus quem vocibus confitetur: denying Him in their hearts, whole with
aut fortasse, quia their mouths they confess. Or perhaps it
obmutescentibus Iudaeis post is said; because, when the Jews were
domini passionem, vivi erant struck silent after the Lord’s Passion, the
secundum Petrum lapides living stones, as Peter calls them, were
clamaturi. about to cry out.
Origenes in Lucam: Quando ORIGEN; When we also are silent, (that

etiam nos tacemus, idest is, when the love of many wax cold,) the
refrigescit caritas multorum, stones cry out, for God can from stones
lapides clamant: potest enim Deus raise up children to Abraham.
suscitare de lapidibus filios
Abrahae. AMBROSE; Rightly we read that the
crowds praising God met Him at the
Pulchre autem turbas laudantes descent of the mountain, that they might
Deum ad descensionem montis signify that the works of the heavenly
occurrisse legimus, ut operatorem mystery had come to them from heaven.
mysterii spiritualis significarent sibi
venisse de caelo.
Beda: Descendente etiam domino BEDE; Again, when our Lord descends
de monte olivarum, turbae from the mount of Olives, the multitude
descendunt: quia humiliato descend also, because since the Author
misericordiae auctore, necesse of mercy has suffered humiliation, it is
est eos qui misericordia indigent, necessary that all those who need His
eius vestigia imitari. mercy should follow His footsteps.
Lectio 5
41 καὶ ὡς ἤγγισεν, 41. And when he was come

ἰδὼν τὴν πόλιν near, he beheld the city, and
wept over it, 42. Saying, If you
ἔκλαυσεν ἐπ' αὐτήν, had known, even you, at least
42 λέγων ὅτι εἰ ἔγνως in this your day, the things
ἐν τῇ ἡμέρᾳ ταύτῃ which belong to your peace!
καὶ σὺ τὰ πρὸς but now they are hid from your
εἰρήνην — νῦν δὲ eyes. 43. For the days shall
come upon you, that your
ἐκρύβη ἀπὸ enemies shall cast a trench
ὀφθαλμῶν σου. 43 about you, and compass you
ὅτι ἥξουσιν ἡμέραι round, and keep you in on
ἐπὶ σὲ καὶ every side, 44. And shall lay
you even with the ground, and
παρεμβαλοῦσιν οἱ
your children within you; and
ἐχθροί σου χάρακά they shall not leave in you one
σοι καὶ stone upon another; because
περικυκλώσουσίν σε you knew not the time of your
καὶ συνέξουσίν σε visitation.
πάντοθεν, 44 καὶ
ἐδαφιοῦσίν σε καὶ τὰ
τέκνα σου ἐν σοί, καὶ
οὐκ ἀφήσουσιν λίθον
ἐπὶ λίθον ἐν σοί, ἀνθ'
ὧν οὐκ ἔγνως τὸν
καιρὸν τῆς
ἐπισκοπῆς σου.
Origenes in Lucam: Omnes ORIGEN; All the blessings which Jesus

beatitudines quas locutus est pronounced in His Gospel He confirms by
Iesus in Evangelio suo, firmat His own example, as having declared,
exemplo; sicut quod dixerat: beati Blessed are the meek; He afterwards
mites, probat dicens: discite a me sanctions it by saying, Learn of me, for I
quia mitis sum; et quia dixerat: am meek; and because He had said,
beati flentes, ipse quoque flevit Blessed are they that weep, He Himself
super civitatem; unde dicitur et ut also wept over the city.
appropinquavit, videns civitatem,
flevit super illam.
Cyrillus: Miserebatur enim CYRIL; For Christ had compassion upon

eorum Christus, qui omnes the Jews, who wills that all men should be
homines vult salvari: quod nobis saved. Which had not been plain to us,
non patuisset, nisi per aliquod were it not revealed by a certain mark of
humanum fieret evidens: effusae His humanity. For tears poured forth are
enim lacrymae sunt signa the tokens of sorrow.
tristitiae.
Gregorius in Evang: Flevit igitur GREG. The merciful Redeemer wept then
pius redemptor ruinam perfidae over the fall of the false city, which that
civitatis, quam ipsa civitas sibi city itself knew not was about to come
non cognoscebat esse venturam; upon it. As it is added, saying, If you had
unde subditur dicens: quia si known, even you (we may here
cognovisses et tu: subaudi: understand) would weep. You who now
fleres, quae modo, quia nescis rejoice, for you know not what is at hand.
quod imminet, exultas; unde It follows, at least in this your day. For
subditur et quidem in hac die tua, when she gave herself up to carnal
quae ad pacem tibi. Cum enim pleasures, she had the things which in
carnis se voluptatibus daret in die her day might be her peace. But why she
sua, quae ad pacem ei esse had present goods for her peace, is
poterant habebat. Cur vero bona explained by what follows, But now they
praesentia ad pacem habuerit, are hidden from your eyes. For if the eyes
manifestatur cum subditur nunc of her heart had not been hidden from the
autem abscondita sunt ab oculis future evils which were hanging over her,
tuis. Si enim a cordis eius oculis she would not have been joyful in the
mala quae imminerent, prosperity of the present. Therefore He
abscondita non essent, laeta in shortly added the punishment which was
praesentibus prosperis non near at hand, saying, For the days shall
fuisset; unde mox eius poena, come upon you.
quae imminebat, adiuncta est,
cum sequitur quia venient dies in
te.
Cyrillus: Vel aliter. Quia si CYRIL; If you had known, even you. The
cognovisses et tu: non enim erant Jews were not worthy to receive the
digni percipere divinitus divinely inspired Scriptures, which relate
inspiratas Scripturas, quae the mystery of Christ. For as often as
narrant Christi mysterium: quoties Moses is read, a veil overshadow s their
enim legitur Moyses, velamen heart that they should not see what has
obnubilat cor eorum. Et quia non been accomplished in Christ, who being
sunt intuiti veritatem, indignos se the truth puts to flight the shadow. And
fecerunt salute, quae manat a because they regarded not the truth, they
Christo; unde sequitur et quidem rendered themselves unworthy of the
in hac die tua quae ad pacem tibi. salvation which flows from Christ.
Eusebius: Ubi notat, suum EUSEBIUS; He here declares that His

adventum ad pacem totius mundi coming was to bring peace to the whole
factum fuisse; venit enim ad hoc world. For to this He came, that He
ut pacem praedicaret propinquis should preach both to them that were
et longinquis. Sed quia near, and those that were afar off. But as
annuntiatam sibi pacem recipere they did not wish to receive the peace
noluerunt, hoc eos latebat; unde that was announced to them, it was hid
subditur nunc autem abscondita from them. And therefore the siege which
sunt ab oculis tuis. Et ideo was shortly to come upon them He most
obsidionem, quae in brevi erat ei expressly foretells, adding, For the days
superventura, expressissime shall come upon you, &c.
praenuntiat subdens quia venient
dies in te, et circumdabunt te
inimici tui vallo.
Gregorius: Ubi Romani principes GREG. By these words the Roman

denuntiantur. Illa enim leaders are pointed out. For that
Hierosolymorum subversio overthrow of Jerusalem is described,
describitur quae a Vespasiano et which was made by the Roman emperors
Tito Romanis principibus facta Vespasian and Titus.
est; unde subditur et
circumdabunt te, et
coangustabunt te undique, et ad
terram prosternent te, et filios
tuos qui in te sunt.
Eusebius: Quomodo autem haec EUSEBIUS; But how these things were
completa sint, ex his quae tradita fulfilled we may gather from what is
sunt a Iosepho, colligere delivered to us by Josephus, who though
possumus, qui cum esset he was a Jew, related each event as it
Iudaeus, singula quoque gesta took place, in exact accordance with
narravit consona his quae sunt a Christ’s prophecies.
Christo praedicta.
Gregorius: Hoc quoque quod GREG. This too which is added, namely,
additur: et non relinquent in te They shall not leave in you one stone
lapidem super lapidem, et ipsa upon another, is now witnessed in the
iam eiusdem civitatis altered situation of the same city, which is
transmigratio testatur: quia dum now built in that place where Christ was
nunc in eo loco constructa est ubi crucified without the gate, whereas the
extra portam dominus fuerat former Jerusalem, as it is called, was
crucifixus, prior illa, ut dicitur, rooted up from the very foundation. And
Ierusalem funditus est eversa. the crime for which this punishment of
Cui ex qua culpa eversionis overthrow was inflicted is added, Because
poena fuerit illata, subiungitur eo you knew not the time of your visitation.
quod non cognoveris tempus
visitationis tuae.
Theophylactus: Idest, mei THEOPHYL. That is, of my coming. For I

adventus: veni enim visurus et came to visit and to save you, which if
salvaturus te. Quod si you had known and believed on Me, you
cognosceres, et in me crederes, might have been reconciled to the
esses pacata Romanis, et ex Romans, and exempted from all danger
omnibus exempta periculis; sicut as did those who believed on Christ.
omnes qui crediderunt in
Christum evaserunt.
Origenes in Lucam: Non nego ORIGEN; I do not deny then that the
igitur et illam Ierusalem propter former Jerusalem was destroyed because
habitatorum scelera fuisse of the wickedness of its inhabitants, but I
destructam; sed quaero ne forte ask whether the weeping might not
ad hanc Ierusalem fletus iste perhaps concern this your spiritual
pertineat. Si enim post mysteria Jerusalem. For if a man has sinned after
veritatis aliquis peccaverit, receiving the mysteries of truth, he will be
plangetur: nemo enim gentilis wept over. Moreover, no Gentile is wept
fletur, sed ille qui fuit de over, but he only who was of Jerusalem,
Ierusalem, et esse cessavit. and has ceased to be.
Gregorius in Evang: Redemptor GREG. For our Redeemer does not

enim noster per electos suos cease to weep through His elect
plangere non cessat, cum whenever he perceives any to have
quosdam ex bona vita ad mores departed from a good life to follow evil
reprobos pervenisse considerat; ways. Who if they had known their own
qui si damnationem suam quae damnation, hanging over them, would
eis imminet, agnovissent, together with the elect shed tears over
semetipsos cum lacrymis themselves. But the corrupt soul here has
electorum plangerent. Suam its day, rejoicing in the passing time; to
autem diem hic habet anima whom things present are its peace,
perversa, quae transitorio gaudet seeing that it takes delight in that which is
in tempore; cui ea quae adsunt, temporal. It shuns the foresight of the
ad pacem sunt, dum ex rebus future which may disturb its present mirth;
temporalibus laetatur. Haec and hence it follows, But now are they hid
praevidere futura refugit, quae from your eyes.
praesentem laetitiam perturbent;
unde dicitur nunc autem
abscondita sunt ab oculis tuis.
Origenes: Fletur autem et nostra ORIGEN; But our Jerusalem is also wept
Ierusalem, quod post peccata over, because after sin enemies surround
circumdant eam inimici, idest it, (that is, wicked spirits,) and cast a
spiritus nequam, et immittunt in trench round it to besiege it, and leave not
circuitu eius vallum, ut obsideant a stone behind; especially when a man
eam, et lapidem super lapidem after long continence, after years of
non relinquant; maxime si post chastity, is overcome, and enticed by the
multam continentiam, si post blandishments of the flesh, has lost his
aliquot annos castitatis victus fortitude and his modesty, and has
quis fuerit, et blandimentis carnis committed fornication, they will not leave
illectus, patientiam pudicitiamque on him one stone upon another,
amiserit, si fuerit fornicatus; according to Ezekiel, His formed
lapidem super lapidem non righteousness I will not remember.
relinquent in eo, secundum illud:
non recordabor primarum
iustitiarum eius.
Gregorius: Vel aliter. Maligni GREG. Or else; The evil spirits lay siege
spiritus animam a corpore to the soul, as it goes forth from the body,
exeuntem obsident, quam in for being seized with the love of the flesh,
carnis amore positam deceptoriis they caress it with delusive pleasures.
delectationibus fovent; qui vallo They surround it with a trench, because
circumdant, quia ante mentis eius bringing all its wickedness which it has
oculos reductis iniquitatibus quas committed before the eyes of its mind,
perpetravit, hanc societate suae they close confine it to the company of its
damnationis coarctant, ut in ipsa own damnation, that being caught in the
extremitate vitae deprehensa, a very extremity of life, it may see by what
quibus hostibus circumclusa sit enemies it is blockaded, yet be unable to
videat, et tamen evadendi aditum find any way of escape, because it can no
invenire non possit: quia operari longer do good works, since those which
iam non licet bona, quae cum it might once have done it despised. On
licuit agere contempsit. Undique every side also they enclose the soul
etiam animam coangustant, when its iniquities rise up before it, not
quando ei non solum operis, only in deed but also in word and thought,
verum etiam locutionis atque that she who before in many ways greatly
cogitationis iniquitates replicant: enlarged herself in wickedness, should
ut quae prius se per multa now at the end be straitened every way in
dilatavit in scelere, in extremum judgment. Then indeed the soul by the
de omnibus angustetur in very condition of its guilt is laid prostrate
retributione. Tunc autem anima on the ground, while its flesh which it
per conditionem reatus sui ad believed to be its life is bid to return to
terram consternitur, cum caro, dust. Then its children fall in death, when
quam vitam suam credidit, redire all unlawful thoughts which only proceed
ad pulverem urgetur. Tunc in from it, are in the last punishment of life
morte filii illius cadunt, cum scattered abroad. These may also be
cogitationes illicitae, quae modo signified by the stones. For the corrupt
ex illa prodeunt, in extrema mind when to a corrupt thought it adds
ultione dissipantur: quae etiam one more corrupt, places one stone upon
cogitationes per lapides significari another. But when the soul is led to its
valent: perversa enim mens, cum doom, the whole structure of its thoughts
perversae cogitationi is rent asunder. But the wicked soul God
perversiorem adicit, quasi ceases not to visit with His teaching,
lapidem supra lapidem ponit; sed sometimes with the scourge and
cum ad ultionem suam anima sometimes with a miracle; that the truth
ducitur, omnis cogitationum which it knew not it may hear, and though
constructio dissipatur. Pravam still despising it, may return pricked to the
autem animam Deus assidue heart in sorrow, or overcome with mercies
visitat praecepto, aliquando may be ashamed at the evil which it has
flagello, aliquando autem done. But because it knows not the time
miraculo, ut vera quae nesciebat of its visitation, at the end of life it is given
audiat; et ea contemnens, aut over to its enemies, that with them it may
dolore compuncta redeat, aut be joined together in the bond of
beneficiis devicta, malum quod everlasting damnation.
fecit erubescat. Sed quia
visitationis suae tempus non
cognoscit, in extremo vitae
traditur suis inimicis.
Lectio 6
45 καὶ εἰσελθὼν εἰς τὸ 45. And he went into the

ἱερὸν ἤρξατο temple, and began to cast out
them that sold therein, and
ἐκβάλλειν τοὺς them that bought; 46. Saying
πωλοῦντας, 46 λέγων to them, It is written, My
αὐτοῖς, γέγραπται, house is the house of prayer:
καὶ ἔσται ὁ οἶκός μου but you have made it a den of
thieves. 47. And he taught
οἶκος προσευχῆς,
daily in the temple. But the
ὑμεῖς δὲ αὐτὸν Chief Priests and the Scribes
ἐποιήσατε σπήλαιον and the chief of the people
λῃστῶν. 47 καὶ ἦν sought to destroy him, 48.
διδάσκων τὸ καθ' And could not find what they
might do: for all the people
ἡμέραν ἐν τῷ ἱερῷ. οἱ were very attentive to hear
δὲ ἀρχιερεῖς καὶ οἱ him.
γραμματεῖς ἐζήτουν
αὐτὸν ἀπολέσαι καὶ
οἱ πρῶτοι τοῦ λαοῦ:
48 καὶ οὐχ εὕρισκον
τὸ τί ποιήσωσιν, ὁ
λαὸς γὰρ ἅπας
ἐξεκρέματο αὐτοῦ
ἀκούων.
Gregorius in Evang: Qui GREG. When He had related the evils

narraverat mala ventura, protinus that were to come upon the city, He
templum ingressus est, ut de illo straightway entered the temple, that He
vendentes et ementes eiceret, might cast out them that bought and sold
ostendens quod ruina populi in it. Showing that the destruction of the
maxime ex culpa sacerdotum fuit; people arose chiefly from the guilt of the
unde dicitur et ingressus in priests.
templum, coepit eicere vendentes
in illo et ementes.
Ambrosius: Deus enim templum AMBROSE; For God wishes not His
suum non mercatoris vult esse temple to be a house of traffic, but the
diversorium, sed domicilium dwelling-place of holiness, nor does He
sanctitatis; nec vendibili religionis fix the priestly service in a salable
officio, sed obsequio gratuito performance of religion, but in a free and
willing obedience
usum ministerii sacerdotalis
informat.
Cyrillus: Erat autem in templo CYRIL; Now there were in the temple a
multitudo mercatorum, qui number of sellers who sold animals, by
vendebant animalia ritu legis the custom of the law, for the sacrificial
mactanda in hostiis. Sed iam victims, but the time was now come for
aderat tempus desinendi umbram, the shadows to pass away, and the truth
refulgendi vero Christi veritatem: of Christ to shine forth. Therefore Christ,
ob hoc Christus, qui cum patre who together with the Father was
simul colebatur in templo, iussit worshipped in the temple, commanded
ritus corrigi legis, fieri vero the customs of the law to be reformed,
templum orationis domum; unde but the temple to become a house of
subditur dicens illis: scriptum est, prayer; as it is added, My house, &c.
quia domus mea domus orationis
est; vos autem fecistis eam
speluncam latronum.
Gregorius: Qui enim ad GREG. For they who sat in the temple to
accipienda munera in templo receive money would doubtless
residebant, quia quibusdam non sometimes make exaction to the injury of
dantibus laesiones exquirerent, those who gave them none.
dubium non erat.
Theophylactus: Hoc etiam THEOPHYL. The same thing our Lord

dominus fecit in principio did also at the beginning of His
praedicationis suae, ut narrat preaching, as John relates; and now He
Ioannes; et nunc iterum illud fecit: did it a second time, because the crime
quod ad maius crimen Iudaeorum of the Jews was much increased by their
redundat, qui non fuerunt ex priori not having been chastened by the former
admonitione castigati. warning.
Augustinus de quaest. Evang: AUG. Now mystically, you must

Mystice autem templum ipsum understand by the temple; Christ
hominem Christum intelligas, vel Himself, as man in His human nature, or
etiam adiuncto corpore eius quod with His body united to Him, that is, the
est Ecclesia. Secundum autem id Church. Put inasmuch as He is the Head
quod est caput Ecclesiae, dictum of the Church, it was said, Destroy this
est: solvite templum hoc, et in temple, and I will raise it up in three
triduo suscitabo illud; secundum id days. Inasmuch as the Church is joined
vero quod est adiuncta Ecclesia, to Him, is the temple understood, of
intelligitur templum de quo videtur which He seems to have spoken in the
dixisse: auferte ista hinc. same place, Take these away from
Significavit enim futuros in hence; signifying that there would be
Ecclesia qui sua negotia potius those in the Church who would rather be
agerent, vel receptacula ibi pursuing their own interest, or find a
haberent ad occultanda scelera shelter therein to conceal their
sua, quam ut caritatem Christi wickedness, than follow after the love of
sequerentur, et peccatorum Christ, and by confession of their sills
confessione, accepta venia, receiving pardon be restored.
corrigerentur.
Gregorius in Evang: Redemptor GREG. But our Redeemer does not

vero noster praedicationis verba withdraw His word of preaching even
nec indignis, nec ingratis from the unworthy and ungrateful.
subtrahit; unde postquam rigorem Accordingly after having by the ejection
disciplinae eiciendo perversos of the corrupt maintained the strictness
tenuit, donum his gratiae ostendit; of discipline, He now pours forth the gifts
nam subditur et erat docens of grace. For it follows, And he was
quotidie in templo. teaching daily in the temple.
Cyrillus: Decebat autem ex his CYRIL; Now from what Christ had said
quae Christus dixerat et fecerat, and done it was meet that men should
eum adorare ut Deum; sed ipsi worship Him as God, but far from doing
nequaquam hoc facientes this, they sought to slay Him; as it
quaerebant eum occidere; follows, But the chief priests and scribes
sequitur enim principes autem and the chief of the people sought to
sacerdotum et Scribae et destroy him.
principes plebis quaerebant illum
perdere.
Beda: Vel quia quotidie docebat in BEDE; Either because He daily taught in
templo, vel quia latrones eiecerat the temple, or because He had cast the
de templo, vel quia veniens illuc thieves therefrom, or that coming thereto
quasi rex et dominus a credentium as King and Lord, He was greeted with
turba laudem hymni caelestis the honor of a heavenly hymn of praise.
accepit.
Cyrillus: Sed populus graviorem CYRIL; But the people held Christ in far
aestimationem accepit de Christo higher estimation than the Scribes and
quam Scribae, et Pharisaei, et Pharisees, and chiefs of the Jews, who
principes Iudaeorum, qui fidem not receiving the faith of Christ
Christi non acceptantes, alios themselves, rebuked others. Hence it
increpabant; unde sequitur et non follows, And they could not find what
inveniebant quid facerent illi; they might do: for all the people were
omnis enim populus suspensus very attentive to hear him.
erat audiens illum.
Beda: Quod duobus modis intelligi BEDE; This may be taken in two ways;
potest: quia vel timentes populi either that fearing; a tumult of the people
tumultum, non inveniebant quid they knew not what they should do with
facerent de Iesu, quem perdere Jesus, whom they had settled to destroy;
disposuerant; vel ideo Iesum or they sought to destroy Him because
perdere quaerebant, quia, suo they perceived their own authority set
magisterio neglecto, plures ad aside, and multitudes flocking to hear
eum audiendum confluere Him.
cernebant.
Gregorius: Mystice autem sicut GREG. Mystically, such as the temple of

templum Dei in civitate est, ita in God is in a city, such is the life of the
plebe fideli vita religiosorum. Et religious in a faithful people. And there
saepe nonnulli religionis habitum are frequently some who take upon
sumunt, et dum sacrorum ordinum themselves the religious habit, and while
locum percipiunt, sanctae they are receiving the privilege of Holy
religionis officium in commercium Orders, are sinking the sacred office of
terrenae negotiationis trahunt. religion into a bargain of worldly traffic.
Vendentes quippe in templo sunt For the sellers in the temple are those
qui hoc quod quibusdam iure who give at a certain price that which is
competit, ad praemium largiuntur; the rightful possession of others. For to
iustitiam enim vendere est, hanc sell justice is to observe it on condition of
pro praemii acceptione servare. receiving a reward. But the buyers in the
Ementes vero in templo sunt qui temple are those, who whilst unwilling to
dum hoc persolvere proximo quod discharge what is just to their neighbor,
iustum est nolunt, dumque rem and disdaining to do what they are in
iure debitam facere contemnunt, duty bound to, by paying a price to their
dato patronis praemio emunt patrons, purchase sin.
peccatum.
Origenes in Lucam: Si quis ergo ORIGEN; If any then sells, let him be
vendit, eicietur; et praecipue si cast out, and especially if he sells doves.
vendit columbas. Si enim ea quae For of those things which have been
mihi a spiritu sancto sunt revelata revealed and committed to me by the
et credita, aut in vulgus pretio Holy Spirit, I either sell for money to the
vendidero, aut absque mercede people, or do not teach without hire, what
non docuero; quid aliud facio nisi else do I but sell a dove, that is, the Holy
columbam, idest spiritum Spirit?
sanctum, vendo?
Ambrosius: Generaliter itaque AMBROSE; Therefore our Lord teaches

dominus docet saeculares a Dei generally that all worldly bargains should
templo abesse debere contractus. be far removed from the temple of God;
Spiritualiter autem nummularios but spiritually He drove away the money-
repulit, qui de pecunia domini, changers, who seek gain from the Lord’s
idest Scriptura divina, lucrum money, that is, the divine Scripture, lest
quaerunt, nec bona malaque they should discern good and evil.
discernunt.
Gregorius: Qui domum Dei GREG. And these make the house of
speluncam latronum faciunt, quia God a den of thieves, because when
dum perversi homines locum corrupt men hold religious offices, they
religionis tenent, ibi malitiae suae slay with the sword of their wickedness
gladiis occidunt ubi vivificare their neighbors, whom they ought to
proximos orationis suae raise to life by the intercession of their
intercessione debuerunt. Templum prayers. The temple also is the soul of
quoque est ipsa mens fidelium; the faithful, which if it put forth corrupt
quae si in laesione proximi thoughts to the injury of a neighbor, then
perversas cogitationes profert, is it become as it were a lurking place of
quasi in spelunca latrones thieves. But when the soul of the faithful
resident; cum autem mentem is wisely instructed to shun evil, truth
fidelium ad cavenda mala teaches daily in the temple.
subtiliter erudit, quotidie veritas in
templo docet
Caput 20 CHAPTER XX
Lectio 1
20 1 καὶ ἐγένετο ἐν 1. And it came to pass, that

μιᾷ τῶν ἡμερῶν on one of those days, as he
taught the people in the
διδάσκοντος αὐτοῦ temple, and preached the
τὸν λαὸν ἐν τῷ ἱερῷ Gospel, the Chief Priests and
καὶ εὐαγγελιζομένου the Scribes came upon him
ἐπέστησαν οἱ with the elders, 2. And spoke
to him, saying, Tell us, by
ἀρχιερεῖς καὶ οἱ
what authority do you these
γραμματεῖς σὺν τοῖς things? or who is he that
πρεσβυτέροις, 2 καὶ gave you this authority? 3.
εἶπαν λέγοντες πρὸς And he answered and said to
αὐτόν, εἰπὸν ἡμῖν ἐν them, I will also ask you one
thing; and answer me: 4. The
ποίᾳ ἐξουσίᾳ ταῦτα baptism of John, was it from
ποιεῖς, ἢ τίς ἐστιν ὁ heaven, or of men? 5. And
δούς σοι τὴν ἐξουσίαν they reasoned with
ταύτην. 3 ἀποκριθεὶς themselves, saying, If we
shall say, From heaven; he
δὲ εἶπεν πρὸς αὐτούς,
will say, Why then believed
ἐρωτήσω ὑμᾶς κἀγὼ you him not? 6. But and if we
λόγον, καὶ εἴπατέ μοι: say, Of men; all the people
4 τὸ βάπτισμα will stone us: for they be
ἰωάννου ἐξ οὐρανοῦ persuaded that John was a
prophet. 7. And they
ἦν ἢ ἐξ ἀνθρώπων; 5 answered, that they could not
οἱ δὲ συνελογίσαντο tell whence it was. 8. And
πρὸς ἑαυτοὺς Jesus said to them, Neither
λέγοντες ὅτι ἐὰν tell I you by what authority I
do these things.
εἴπωμεν, ἐξ οὐρανοῦ,
ἐρεῖ, διὰ τί οὐκ
ἐπιστεύσατε αὐτῷ; 6
ἐὰν δὲ εἴπωμεν, ἐξ
ἀνθρώπων, ὁ λαὸς
ἅπας καταλιθάσει
ἡμᾶς, πεπεισμένος
γάρ ἐστιν ἰωάννην
προφήτην εἶναι. 7 καὶ
ἀπεκρίθησαν μὴ
εἰδέναι πόθεν. 8 καὶ ὁ
Ἰησοῦς εἶπεν αὐτοῖς,
οὐδὲ ἐγὼ λέγω ὑμῖν
ἐν ποίᾳ ἐξουσίᾳ
ταῦτα ποιῶ.
Augustinus de Cons. Evang: AUG. Having related the casting out of

Cum memorasset Lucas eiectos those that bought and sold in the temple,
de templo ementes et vendentes, Luke omits Christ’s going to Bethany;
praetermisit quod exibat in and His return again to the city, and the
Bethaniam et regrediebatur in circumstances of the fig-tree, and the
civitatem, et quod de ficulnea answer which was made to the
factum est, et quod mirantibus astonished disciples, concerning the
discipulis de fidei virtute power of faith. And having omitted all
responsum est. Atque his these, as he does not, like Mark, pursue
praetermissis, non quasi ex ordine the events of each day in order, he
dies prosequens, sicut Marcus commences with these words, And it
intulit, dicens et factum est in una came to pass, that on one of those days;
dierum, docente illo populum in by which we may understand that day on
templo, et evangelizante, which Matthew and Mark related that
convenerunt principes sacerdotum event to have taken place.
et Scribae cum senioribus. Quod
dicit factum in una dierum, ea dies
intelligitur in qua id gestum
Matthaeus et Marcus retulerunt.
Eusebius: Cum autem principes EUSEBIUS. But the rulers who should
mirari deberent docentem have been struck with wonder at one
caelestia dogmata, et cognoscere who taught such heavenly doctrines, and
per dicta et facta hunc esse have been convinced by His words and
Christum quem prophetae deeds that this was the same Christ
praecinerant, incumbentes whom the Prophets had foretold, came
subversioni populi, Christum to hinder Him, so helping onward the
prohibebant; sequitur enim et destruction of the people. For it follows,
aiunt dicentes ad illum: dic nobis, And spoke to him saying, Tell us, by
in qua potestate haec facis? Aut what authority do you these things? &c.
quis est qui dedit tibi hanc
potestatem?
Cyrillus: Quasi dicat: secundum As if he said; By the law of Moses, those

legem Mosaicam solis exorcistis only who are sprung from the blood of
ex levitico sanguine data est Levi have authority to teach, and power
auctoritas docendi, necnon over the sacred buildings. But you who
sacrorum atriorum potestas: at tu are of the line of Judah usurp the offices
ortus ex Iuda commissos nobis assigned to us. Whereas O Pharisee, if
fasces usurpas. Sed si novisses, o you had known the Scriptures, you would
Pharisaee, Scripturas, recoleres have called to mind that this is the Priest
quod hic est sacerdos, qui after the order of Melchisedec, who
secundum ordinem Melchisedech offers to God them that believe on Him
offert Deo in se credentes per by that worship which is above the law.
cultum qui legem transcendit. Why then are you troubled. He cast out
Quid igitur anxiaris, eiectis ab of the sacred house things which
atriis sacris quae opportuna seemed necessary for the sacrifices of
videbantur legalibus victimis, eo the law, because He calls us by, faith to
vocante ad veram iustificationem the true righteousness.
per fidem?
Beda: Vel quando dicunt in qua BEDE; Or when they say, By what
potestate haec facis? De Dei authority do you these things? they
dubitant potestate, et subintelligi doubt concerning the power of God, and
volunt Diaboli esse quod facit. wish it to be understood that of the devil
Addentes quoque aut quis est qui He does this. Adding moreover, And who
dedit tibi hanc potestatem? is he that gave you this authority. Most
Manifestissime Dei filium negant, plainly do they deny the Son of God
quem putant non suis, sed alienis when they think that not by His own
viribus signa facere. Poterat power but another’s He does miracles.
autem dominus aperta Now our Lord by a simple answer might
responsione tentatorum have refuted such a calumny; but He
calumniam confutare; sed wisely asks a question, that by their
prudenter interrogat, ut suo silence or their words they might
silentio vel sententia condemn themselves. And he answered
condemnentur; sequitur enim and said to them. I also will ask, &c.
respondens autem dixit ad illos:
interrogabo et ego vos unum
verbum; respondete mihi:
Baptismus Ioannis de caelo erat,
an ex hominibus?
Theophylactus: Ut enim THEOPHYL. For that He might show

ostenderet eos semper fuisse that they had always rebelled against the
spiritui sancto rebelles, et nedum Holy Spirit, and that resides Isaiah,
Isaiae, cuius non erat memoria, whom they remembered not, they had
sed nuper viso Ioanni credere refused to believe John whom they had
noluerunt, ob hoc versa vice lately seen; He now in his turn puts the
opponit eis hanc quaestionem, question to them, proving that if so great
ostendens quod si tanto a Prophet as John who was accounted
prophetae Ioanni, qui apud eos greatest among them had been
maior videbatur, minime disbelieved when he testified of Him, the
crediderunt, perhibenti would in no wise believe Him, answering
testimonium eius, qualiter ei by what authority He did this.
crederent respondenti qua
auctoritate hoc faceret?
Eusebius: Quaerit autem de EUSEBIUS. His question concerning

Ioanne Baptista, non unde erat John the Baptist is not from whence was
oriundus, sed unde legem he sprung, but whence received he his
suscepisset Baptismatis. law of baptism.
Cyrillus: Sed illi fugere veritatem But they feared not to shun the truth. For
non horruerunt. Deus enim misit God sent John as a voice, crying,
Ioannem sicut vocem clamantem: Prepare you the way of the Lord. But
parate viam domino. Timuerunt they dreaded to speak the truth, lest it
autem dicere veritatem, ne should be said, Why did you not believe?
diceretur eis: cur non credidistis? and they scruple to blame the forerunner,
Et cavent reprehendere not from fear of God, but of the people;
praecursorem, non metu divino, as it follows, And they reasoned within
sed populi; unde sequitur at illi themselves, saying, If we shall say, From
cogitabant intra se dicentes: quia hearer; he will say, Why then believed
si dixerimus: de caelo, dicet: you him not.
quare ergo ei non credidistis?
Beda: Quasi dicat: quem BEDE; As if He should say, He whom

confitemini de caelo habuisse you confess bad his gift of prophecy from
prophetiam, mihi testimonium heaven, and gave testimony to Me. And
perhibuit; et ab illo audistis in qua you heard from him by what power I
potestate haec faciam; sequitur should do these things. It follows, But if
enim si autem dixerimus: ex we shall say, Of men; the whole people
hominibus, plebs universa will stone us: for they be persuaded that
lapidabit nos: certi sunt enim John was a prophet Therefore perceived
Ioannem prophetam esse. they in whatever way they should answer
Viderunt ergo, quomodolibet they would fall into a trap, fearing the
respondissent, in laqueum se stoning, but much more the confession
casuros, timentes lapidationem, of the truth. And then it follows, And they
sed magis veritatis confessionem; answered, that they could not tell
unde sequitur et responderunt se whence it was. Because they will not
nescire unde esset. Quia ergo confess that which they knew, they were
nolunt fateri hoc quod sciunt, baffled, and the Lord would not tell them
repulsi sunt ut eis dominus non what He knew; as it follows, And Jesus
diceret quod sciebat; unde said to them, Neither will I tell you by
sequitur et ait illis Iesus: neque what authority I do these things. For
ego dico vobis in qua potestate there are two reasons especially why we
haec facio. Ob duas enim causas should conceal the truth from those that
maxime scientia veritatis est ask; for example, when the questioner is
occultanda quaerentibus: cum incapable of understanding what he
scilicet is qui quaerit minus capax asks, or when from hatred or contempt
est ad intelligendum ea quae he is unworthy to have his questions
quaerit; aut odio vel contemptu answered.
veritatis indignus est cui debeat
aperiri quod quaerit.
Lectio 2
9 ἤρξατο δὲ πρὸς τὸν 9. Then began he to speak

λαὸν λέγειν τὴν to the people this parable;
A certain man planted a
παραβολὴν ταύτην: vineyard, and let it forth to
ἄνθρωπός [τις] husbandmen, and went
ἐφύτευσεν ἀμπελῶνα, into a far country for a long,
καὶ ἐξέδετο αὐτὸν time. 10. And at the season
he sent a servant to the
γεωργοῖς, καὶ
husbandmen, that they
ἀπεδήμησεν χρόνους should give him of the fruit
ἱκανούς. 10 καὶ καιρῷ of the vineyard: but the
ἀπέστειλεν πρὸς τοὺς husbandmen beat him, and
γεωργοὺς δοῦλον, ἵνα sent him away empty. 11.
And again he sent another
ἀπὸ τοῦ καρποῦ τοῦ servant: and they beat him
ἀμπελῶνος δώσουσιν also, and entreated him
αὐτῷ: οἱ δὲ γεωργοὶ shamefully, and sent him
ἐξαπέστειλαν αὐτὸν away empty. 12. And again
he sent a third: and they
δείραντες κενόν. 11 καὶ
wounded him also, and
προσέθετο ἕτερον cast him out. 13. Then said
πέμψαι δοῦλον: οἱ δὲ the lord of the vineyard,
κἀκεῖνον δείραντες καὶ What shall I do? I will send
ἀτιμάσαντες my beloved son: it may be
they will reverence him
ἐξαπέστειλαν κενόν. 12 when they see him. 14. But
καὶ προσέθετο τρίτον when the husbandmen saw
πέμψαι: οἱ δὲ καὶ τοῦτον him, they reasoned among
τραυματίσαντες themselves, saying, This is
the heir: come, let us kill
ἐξέβαλον. 13 εἶπεν δὲ ὁ
him, that the inheritance
κύριος τοῦ ἀμπελῶνος, may be ours. 15. So they
τί ποιήσω; πέμψω τὸν cast him out of the
υἱόν μου τὸν ἀγαπητόν: vineyard, and killed him.
ἴσως τοῦτον What therefore shall the
ἐντραπήσονται. 14 lord of the vineyard do to
them? 16. He shall come
ἰδόντες δὲ αὐτὸν οἱ and destroy these
γεωργοὶ διελογίζοντο husbandmen, and shall
πρὸς ἀλλήλους give the vineyard to others.
λέγοντες, οὗτός ἐστιν ὁ And when they heard it,
they said, God forbid. 17.
κληρονόμος:
And he beheld them, and
ἀποκτείνωμεν αὐτόν, said, What is this then that
ἵνα ἡμῶν γένηται ἡ is written, The stone which
κληρονομία. 15 καὶ the builders rejected, the
ἐκβαλόντες αὐτὸν ἔξω same is become the head
of the corner? 18.
τοῦ ἀμπελῶνος Whosoever shall fall upon
ἀπέκτειναν. τί οὖν that stone shall be broken;
ποιήσει αὐτοῖς ὁ κύριος but on whomsoever it shall
τοῦ ἀμπελῶνος; 16 fall, it will grind him to
powder.
ἐλεύσεται καὶ ἀπολέσει
τοὺς γεωργοὺς τούτους,
καὶ δώσει τὸν
ἀμπελῶνα ἄλλοις.
ἀκούσαντες δὲ εἶπαν,
μὴ γένοιτο. 17 ὁ δὲ
ἐμβλέψας αὐτοῖς εἶπεν,
τί οὖν ἐστιν τὸ
γεγραμμένον τοῦτο:
λίθον ὃν ἀπεδοκίμασαν
οἱ οἰκοδομοῦντες, οὗτος
ἐγενήθη εἰς κεφαλὴν
γωνίας; 18 πᾶς ὁ πεσὼν
ἐπ' ἐκεῖνον τὸν λίθον
συνθλασθήσεται: ἐφ' ὃν
δ' ἂν πέσῃ, λικμήσει
αὐτόν.
Eusebius: Congregatis in unum EUSEBIUS. The rulers of the Jewish

principibus populi Iudaeorum in ipso people being now assembled together
templo, ea quae contra ipsum facturi in the temple, Christ put forth a
erant, et superventurum eis parable foretelling by a figure the
exterminium figurate per parabolam things they were about to do to Him,
protulit; dicitur enim coepit autem and the rejection that was in store for
dicere ad plebem parabolam hanc. them.
Homo plantavit vineam.
Augustinus de Cons. Evang: AUG. Matthew has omitted for

Tacuit Matthaeus brevitatis causa brevity’s sake what Luke has not;
quod Lucas non tacet, parabolam namely, that the parable was spoken
istam non ad solos principes dictam, not to the rulers only who asked
qui de potestate interrogaverunt, sed concerning His authority, but also to
etiam ad plebem. the people.
Ambrosius: Plerique autem varie AMBROSE; Now many derive

significationes de vineae different meanings from the name
appellatione derivant; sed evidenter vineyard, but Esaias clearly relates the
Isaias vineam domini Sabaoth vineyard of the Lord of Sabaoth to be
domum Israel esse memorat. Hanc the house of Israel. This vineyard who
vineam quis alius nisi Deus condidit? else but God planted?
Beda: Homo ergo qui plantavit BEDE; The man then who plants the
vineam ipse est, qui iuxta aliam vineyard is the same who, according
parabolam conduxit operarios in to another parable, hired laborers into
vineam suam. his vineyard.
Eusebius: Sed parabola quam EUSEBIUS. But the parable which

Isaias dicit, vineam reprehendit; Esaias gives denounces the vineyard,
salvatoris vero parabola non est whereas our Savior parable is not
contra vineam dicta, sed de directed against the vineyard, but the
cultoribus vineae, de quibus subditur cultivators of it, of whom it is added,
et locavit eam colonis, idest And be let it out to husbandmen, that
senioribus populi, et principibus is, to the elders of the people, and the
sacerdotum, et doctoribus, et chief priests, and the doctors, and all
optimatibus cunctis. the nobles.
Theophylactus: Vel quilibet de THEOPHYL. Or each one of the

populo est vinea, idem est etiam people is the vineyard, each likewise
cultor: quilibet enim nostrum is the husbandman, for every one of
seipsum colit. Hac igitur vinea us takes care of himself. Having
commissa cultoribus, abiit: idest, committed then the vineyard to the
dimisit illos progredi suo arbitrio; husbandmen, he went away, that is,
unde sequitur et ipse peregre fuit he left them to the guidance of their
multis temporibus. own judgment Hence it follows, And
went into a far country for a long time.
Ambrosius: Non quia ex loco ad AMBROSE; Not that our Lord

locum profectus est dominus, qui journeys from place to place, seeing
ubique semper praesens est; sed that He is ever present in every place,
quia praesentior est diligentibus, but that He is more present to those
negligentibus abest. Multis autem who love Him, while He removes
temporibus abfuit, ne praepropera Himself from those who regard Him
videretur exactio: nam quo not. But He was absent for a long
indulgentior liberalitas eo time, lest His coming to require His
inexcusabilior pervicacia. fruit might seem too early. For the
more indulgent it is, it renders
obstinacy the less excusable.
Cyrillus: Vel Deus absentavit se a CYRIL; Or God took Himself away

vinea plurium annorum curriculis: from the vineyard for the course of
quia postquam visus est in specie many years, for since the time that He
ignis descendisse in montem Sina, was seen to descend in the likeness of
non amplius visibiliter praebuit eis fire upon Mount Sinai, He no longer
suam praesentiam. Nulla tamen vouchsafed to them His visible
interpolatio contigit qua non mitteret presence; though no change took
Deus prophetas et iustos place, in which He sent not His
commonentes; unde sequitur et in prophets and righteous men to give
tempore vindemiae, ille misit ad warning thereof; as it follows, And at
cultores servum, ut de fructu vineae the time of the vintage he sent a
darent illi. servant to the husbandmen, that they
should give him of the fruit of the
vineyard.
Theophylactus: Dicit autem de THEOPHYL. He says of the fruit of the

fructu vineae, quia non totum vineyard, because not the whole fruit,
fructum, sed aliquid de fructu volebat but part only, He wished to receive.
accipere. Nam quid lucratur Deus a For what does God gain from us, but
nobis nisi suam notitiam, quae etiam His own knowledge, which is also, our
est nostra utilitas? profit.
Beda: Bene autem fructum posuit, BEDE; But it is rightly written fruit, not
non proventum: nullus enim huius increase. For there was no increase in
vineae proventus inventus est. this vineyard. The first servant sent
Servus ergo primus missus est was Moses, who for forty years sought
Moyses, qui per quadraginta annos of the husbandmen the fruit of the law
fructum aliquem legis quam dederat, which he had given, but he was wroth
a cultoribus requirebat; sed vexatus against them, for they provoked his
est propter eos, quia exacerbaverunt spirit. Hence it follows, But they beat
spiritum eius; unde sequitur qui him, and sent him away empty.
caesum dimiserunt eum inanem.
Ambrosius: Factum est autem ut AMBROSE; And it came to pass that

plures alios destinaret, quos Iudaei He ordained many others, whom the
inhonoros et inanes sibi, de quibus Jews sent back to him disgraced and
nihil potuerunt proficere, dimiserunt; empty, for they could reap nothing
unde sequitur et addidit alterum from them; as it follows, And again he
servum mittere. sent another servant.
Beda: Servus alter David BEDE; By the other servant is meant

significatur, qui missus est, ut post David, who was sent after the
edicta legalia cultores vineae commandment of the law, that he by
psalmodiae modulamine ad the music of his psalmody might stir
exercitium boni operis excitaret; sed up the husbandmen to the exercise of
et contra hunc dixerunt: quae nobis good works. But they on the contrary
pars in David, aut quae haereditas in declared, What portion have we in
filio Isai? Unde sequitur illi autem David, neither have we inheritance in
hunc caedentes et afficientes the son of Jesse. Hence it follows, And
contumelia, dimiserunt inanem. Sed they beat him also, and entreated him
nec sic destitit; sequitur enim et shamefully, and sent him away empty.
addidit tertium mittere: per quem But He does not stop here, for it
prophetarum chorum intellige, qui follows, And again he sent a third:
continuis attestationibus populum whereby we must understand the
convenerunt. Sed quem company of prophets who constantly
prophetarum non sunt persecuti? visited the people with their testimony.
Unde sequitur qui et illum But which of the Prophets did they not
vulnerantes eiecerunt. His autem persecute; as it follows, And they
tribus servorum gradibus omnium wounded him also, and cast him out.
sub lege doctorum figuram posse Now these three successions of
comprehendi, dominus alibi servants, our Lord elsewhere shows to
manifestat, dicens: quoniam comprehend under a figure all the
necesse est impleri omnia quae sunt teachers under the law, when He says,
in lege Moysi et prophetis et Psalmis For all those things must be fulfilled
de me. which were written in the law of
Moses, and the Prophets, and the
Psalms, concerning me.
Theophylactus: Prophetis igitur talia THEOPHYL. After the prophets then

mala passis, filius destinatur; had suffered all these things, the Son
sequitur enim dixit autem dominus is delegated; for it follows, Then said
vineae: quid faciam? the Lord of the vineyard, What shall I
do?
Beda: Quod dominus vineae That the Lord of the vineyard speaks
dubitative loquitur, non de ignorantia doubtingly, arises not from ignorance,
venit: quid enim nesciat Deus pater? for what is there that the Lord knows
Sed ambigere dicitur, ut libera not; but He is said to hesitate, that the
voluntas hominis servetur. free will of man may be preserved.
Cyrillus: Deliberat etiam secum CYRIL; The Lord of the vineyard also
dominus vineae quid agat, non quasi ponders what He should do, not that
carens ministris, sed quia pertentato He is in need of ministers, but that
quolibet ingenio salutis humanae, having thoroughly tried every device of
populo vero nequaquam adiuto, human aid, yet His people being in no
aliud maius adiungit; unde wise healed, He may add something
consequenter dicit mittam filium greater; as He goes on to say, I will
meum dilectum: forsitan cum hunc send my beloved son: it may be they
viderint, verebuntur. will reverence him when they see him.
Theophylactus: Dixit autem hoc, THEOPHYL. Now He said this, not as

non tamquam ignorans quod peius ignorant that they would treat Him
eum essent tractaturi quam worse than they did the prophets, but
prophetas: sed quia oportebat filium because the Son ought to be
eis fieri reverendum. Quod si reverenced by them. But if they should
contumaces fuerint occidendo, hoc still be rebellious and slay Him, this
cumulat eorum crimen. Ne ergo would crown their iniquity. Lest
dicerent aliqui divinam praescientiam therefore any should say that the
necessario fuisse inobedientiae Divine Presence has necessarily been
causam, ideo sic figurat sermonem. the cause of their disobedience, He
uses purposely this doubtful mode of
speech.
Ambrosius: Filium igitur unigenitum AMBROSE; When then the only-

sibi missum perfidi Iudaei, quasi begotten Son was sent to them, the
heredem removere cupientes, unbelieving Jews, wishing to be rid of
occiderunt crucifigendo, et eiecerunt the Heir, put Him to death by crucifying
negando; unde sequitur quem cum Him, and rejected Him by denying
vidissent coloni, cogitaverunt intra se Him. Christ is the Heir and the Testator
dicentes: hic est heres: occidamus likewise. The Heir, because He
eum, ut nostra fiat hereditas. Heres survives His own death; and of the
Christus est, idemque testator; testament which He Himself
heres, quia morti propriae supervivit, bequeathed, He reaps as it were the
et testamentorum quae ipse contulit hereditary profits in our advances.
tamquam hereditaria in nostris
profectibus emolumenta consequitur.
Beda: Manifestissime autem BEDE; But Our Lord most clearly

dominus probat, Iudaeorum proves that the Jewish rulers crucified
principes non per ignorantiam, sed the Son of God not from ignorance but
per invidentiam crucifixisse filium for envy. For they knew it was He to
Dei. Intellexerunt enim hunc esse cui whom it was said, I will give you the
dictum est: dabo tibi gentes heathen for your inheritance. And they
haereditatem tuam; sequitur enim et cast him out of the vineyard, and slew
eiectum extra vineam occiderunt; him. Because Jesus, that He might
quia Iesus, ut sanctificaret per suum sanctify the people by His blood,
sanguinem populum, extra portam suffered without the gate.
passus est.
Theophylactus: Sed quia superius THEOPHYL. Since we have already

populum, non Ierusalem, loco vineae assumed the people, not Jerusalem,
sumpsimus; forsan magis proprie to be the vineyard, it may perhaps be
dici potest, quod occidit quidem eum more properly said that the people
populus extra vineam; idest, extra indeed slew Him without the vineyard;
populi manus passus est dominus, that is, our Lord suffered without the
quia scilicet populus ei non propriis hands of the people, because in truth
manibus necem intulit, sed tradens the people did not with their own
hunc Pilato et gentibus. Quidam hands inflict death upon Him, but
autem per vineam Scripturam delivered Him up to Pilate and the
intellexerunt, cui non credentes, Gentiles. But some by the vineyard
dominum necaverunt: unde extra have understood the Scripture, which
vineam, idest extra Scripturam, not believing they slew the Lord. And
dicitur dominus passus. so without the vineyard, that is, without
Scripture, our Lord is said to have
suffered.
Beda: Sive eiectus extra vineam et BEDE; Or was He cast out of the
occisus est, quia prius est ab vineyard and slain, because He was
infidelium corde repulsus, ac deinde first driven out of the hearts of the
cruci addictus est. unbelievers, and then fastened to the
cross?
Chrysostomus: Dispensationis CHRYS. Now it was not accidentally

autem, non negligentiae est post but part of the purpose of the divine
prophetas Christum venisse: non dispensation that Christ came after the
enim Deus omnia repente prophets. For God does not pursue all
prosequitur, sed condescendit things at once, but accommodates
propter sui pietatem: quia si post Himself to mankind through His great
servos venientem filium mercy; for if they despised His Son
contempserunt, multo magis nec coming after His servants, much less
antea eum audirent: qui enim non would they have heard Him before.
audiebant minora praecepta, For they who listened not to the
quomodo audivissent maiora? inferior commands, how would they
have heard the greater?
Ambrosius: Pulchre autem AMBROSE; He rightly puts a question

interrogat, ut sua se ipsi damnent to them, that they may condemn
sententia; sequitur enim quid ergo themselves by their own words, as it
faciet illis dominus vineae? follows, What then will the Lord of the
vineyard do to them?
Basilius: Hoc autem fit, quasi his qui BASIL; And this happens as it were to
damnantur nihil habentibus men who are condemned, having
opponere evidentiae iuris. Proprium nothing to answer to the plain
autem est divinae miserationis non evidence of justice. But it is the
infligere poenas silentio, sed property of Divine mercy not to inflict
praedicere minis, revocando eos ad punishment in secret, but to foretell it
poenitentiam; unde et hic sequitur with threatenings, that so it might
veniet, et perdet colonos istos, et recall men to repentance; and thus it
dabit vineam aliis. follows here, He shall come and
destroy those husbandmen.
Ambrosius: Venturum dominum AMBROSE; He says, the Lord of the

dicit vineae, quod in filio adsit etiam vineyard will come, because in the
paterna maiestas; vel quod ultimis Son is present also the Father’s
temporibus praesentior humanis majesty; or because in the last times
aspiret affectibus. He will be more graciously present by
His Spirit in the hearts of men.
Cyrillus: Exclusi sunt igitur CYRIL; The Jewish rulers were shut
Iudaeorum primates, quasi out then, because they resisted their
dominicae voluntati repugnantes, et Lord’s will, and made the vineyard
sterilem reddentes vineam sibi barren which was entrusted to them.
commissam; est autem datus cultus But the cultivation of the vineyard was
vineae sacerdotibus novi testamenti. given to the Priests of the New
Cum autem virtutem aenigmatis Testament, upon which the Scribes
senserunt, recusant illud pati; unde and Pharisees, as soon as they
sequitur quo audito, dixerunt illi: perceived the force of the parable,
absit. Nec tamen evaserunt ob sui refuse to permit it, saying as follows,
pertinaciam et inobedientiam erga God forbid. They did not however
fidem Christi. escape any whit the more, because of
their obstinacy and disobedience to
the faith of Christ.
Theophylactus: Aliter autem videtur THEOPHYL. Now Matthew seems to

Matthaeus dicere, dominum scilicet relate the parable differently; that
quaesivisse: quid faciet illis when our Savior asked indeed, What
cultoribus dominus vineae? Iudaeos will he do then to the husbandmen?
vero respondisse: malos male the Jews answered, he will miserably
perdet. Non est autem repugnantia: destroy them. But there is no
nam utrumque factum est: primo difference between the two
enim ipsi promulgaverunt illam circumstances. The Jews at first
sententiam; postea sentientes quo pronounced that opinion, then
tendebat parabola, dixerunt absit, ut perceiving the point of the parable
Lucas hic narrat. said, God forbid, as Luke here relates.
Augustinus de Cons. Evang: Vel AUG. Or else, in the multitude of

aliter. In illa de qua loquimur turba which we are speaking there were
erant qui dolose dominum those who craftily asked our Lord by
interrogaverant, in qua potestate what authority He acted; there were
faceret; erant etiam qui non dolose, those also who not craftily, but
sed fideliter acclamaverunt: faithfully, cried aloud, Blessed is he
benedictus qui venit in nomine who comes in the name of the Lord.
domini, ac per hoc erant qui dicerent And so there would be some who
perdet illos, et vineam suam dabit would say, He will miserably destroy
aliis: quae vox recte etiam ipsius those husbandmen, and let out his
domini fuisse intelligitur, sive propter vineyard to others. Which are rightly
veritatem, sive propter membrorum said to have been the words of our
eius cum suo capite unitatem. Erant Lord Himself, either on account of their
etiam qui talia respondentibus truth, or because of the unity of the
dicerent absit: quia intelligebant in members with the head; while there
seipsos hanc parabolam dictam; would be others also who would say to
sequitur enim ille autem aspiciens those who made this answer, God
eos ait: quid est ergo quod scriptum forbid, inasmuch as they understood
est: lapidem quem reprobaverunt the parable was spoken against
aedificantes, hic factus est in caput themselves. It follows, And he beheld
anguli? them, and said, What is this then that
is written, The stone which the
builders rejected, the same is become
the head of the corner?
Beda: Quasi dicat: quomodo BEDE; As if He said, How shall the

implebitur haec prophetia, nisi quia prophecy be fulfilled, except that
Christus a vobis reprobatus et Christ, being rejected and slain by
occisus, credituris est gentibus you, is to be preached to the Gentiles,
praedicandus, ut quasi lapis who will believe on Him, that as the
angularis ex utroque populo unum corner stone He may thus from both
sibi templum aedificet? nations build up one temple to
Himself?
Eusebius: Lapis autem dicitur EUSEBIUS. Christ is called a stone on

Christus propter terrestre corpus, account of His earthly body, cut out
abscissus sine manibus: secundum with hands, as in the vision of Daniel,
visionem Danielis propter ortum ex because of His birth of the Virgin. But
virgine. Lapis autem non argenteus the stone is neither of silver nor gold,
aut aureus, quia non rex aliquis because He is not any glorious King,
gloriosus, sed homo humilis et but a man lowly and despised,
abiectus; propter quod aedificantes wherefore the builders rejected Him.
eum reprobaverunt.
Theophylactus: Reprobaverunt THEOPHYL. For the rulers of the

enim eum principes populi, cum people rejected Him, when they said,
dixerunt: hic a Deo non est. Ille vero This man is not of God. But He was so
tam utilis fuit, tam electus, ut in useful and so precious, that He was
capite anguli poneretur. placed as the head stone of the
corner.
Cyrillus: Angulo vero comparat CYRIL; But holy Scripture compares

sacra Scriptura concursum utriusque to a corner the meeting together of the
populi, Israelitici scilicet et gentilis, in two nations, the Jew and the Gentile,
unam fidem: compegit enim salvator into one faith. For the Savior has
utrumque populum in unum novum compacted both peoples into one new
hominem, concilians eos in uno man, reconciling them in one body to
corpore patri. Salubris ergo est lapis the Father. Of saving help then is that
angulo facto ab eo; detrimentum stone to the corner made by it, but to
autem infert Iudaeis impugnantibus the Jews who resist this spiritual
hunc spiritualem concursum. union, it brings destruction.
Theophylactus: Duas autem THEOPHYL. He mentions two

condemnationes commemorat: condemnations or destructions of
unam quidem animarum suarum, them, one indeed of their souls, which
quam passi sunt scandalizati in they suffered being offended in Christ.
Christo; et hoc tangit cum dicit omnis And He touches this when He says,
qui ceciderit super illum lapidem, Whosoever shall fall upon that stone
conquassabitur; aliam vero shall be shaken to pieces. But the
captivitatis et exterminii, quam intulit other of their captivity and
eis lapis ab ipsis contemptus; et hoc extermination, which the Stone that
tangit cum subdit supra quem autem was despised by them brought upon
ipse ceciderit, comminuet illum, vel them. And He points to this when He
ventilabit eum: sic enim ventilati sunt says, But upon whomsoever it shall
Iudaei a Iudaea per universum fall, it shall grind him to powder, or
orbem, ut ab area paleae. Et attende winnow him. For so were the Jews
ordinem: nam praeambulum est winnowed through the whole world, as
scelus in eum commissum, sequitur the stray from the threshing floor. And
autem iusta Dei vindicta. mark the order of things; for first
comes the wickedness committed
against Him, then follows the just
vengeance of God.
Beda: Vel aliter. Qui peccator est, et BEDE; Or else, He who is a sinner, yet
tamen illi credit, cadit quidem super believes on Christ, falls indeed upon
lapidem et conquassatur, reservatur the stone and is shaken, for he is
enim per poenitentiam ad salutem; preserved by penitence to salvation.
supra quem vero ille ceciderit, hoc But upon whomsoever it shall fall, that
est, cui lapis ipse irruerit, quia ipsum is, upon whom the stone itself has
negavit, comminuet eum, ut nec come down because he denied it, it
testa quidem remaneat, in qua shall grind him to powder, so that not
hauriatur aquae pusillum. Sive de his even a broken piece of a vessel shall
dicit quod cadunt super eum, qui be left, in which may be drunk a little
illum modo contemnunt; ideo water. Or, He means by those who fall
nondum penitus intereunt, sed upon Him, such as only despise Him,
conquassantur, ut non recti and therefore do not yet utterly perish,
ambulent: super quos autem cadit, but are shaken violently so that they
veniet illis desuper in iudicio cum cannot walk upright. But upon whom it
poena perditionis; ideo comminuet falls, upon them shall He come in
eos, ut sint tamquam pulvis, quem judgment with everlasting punishment,
proicit ventus a facie terrae. therefore shall it grind them to powder,
that they may be as the dust which the
wind scatters from, the face of the
earth.
Ambrosius: Vinea etiam typus AMBROSE; The vineyard is also our
noster est: agricola quippe type. For the husbandman is the
omnipotens pater, vitis Christus; at Almighty Father, the vine is Christ, but
vero nos palmites. Recte vinea we are the branches. Rightly are the
Christi populus nominatur: vel quod people of Christ called a vine, either
crucis in fronte praetexat indicium; because it carries on its front the sign
vel quod fructus ex postrema anni of the cross, or because its fruits are
legatur aetate; vel quod omnibus, ut gathered in the latter time of the year,
ordinibus vinearum, ita pauperibus or because to all men, as to the equal
atque divitibus, servis et dominis in rows of vines, poor as well as rich,
Ecclesia aequa dimensio, nulla servants as well as masters, there is
discretio sit; et ut vitis maritatur an equal allotment in the Church
arboribus, ita corpus animae. Hanc without distinction of persons. And as
vineam diligens agricola fodere et the vine is married to the trees, so is
tondere consuevit, ne luxuriet umbra the body to the soul. Loving this
foliorum, verborumque infructuosa vineyard, the husbandmen is wont to
iactantia maturitatem indolis dig it and prune it, lest it grow too
naturalis impediat. Decet totius orbis luxuriant in the shade of its foliage,
hic esse vindemiam, ubi totius orbis and check by unfruitful boastfulness of
est vinea. words the ripening of its natural
character. Here must be the vintage of
the whole world, for here is the
vineyard of the whole world.
Beda: Vel morali intellectu cuique BEDE; Or understanding it morally; to

fidelium vinea quam excolat locatur, every one of the faithful is let out a
dum mysterium Baptismi quod vineyard to cultivate, in that the
exerceat sibi committitur. Mittitur mystery of baptism is entrusted to him
servus unus, alter, tertius, cum lex, to work out. One servant is sent, a
psalmodia et prophetia legitur. Sed second and a third, when the Law, the
missus servus contumeliis affectus Psalms, and the Prophets are read.
vel caesus dicitur, cum sermo But the servant who is sent is said to
auditus contemnitur vel be treated despitefully or beaten,
blasphematur. Missum heredem when the word heard is despised or
quantum in se est occidit qui filium blasphemed. The heir who is sent that
Dei peccando conculcat. Perdito man kills as far as he can, who by sin
malo cultore, vinea datur alteri, cum tramples under foot the Son of God.
dono gratiae, quod superbus sprevit, The wicked husbandmen being
humilis ditatur. destroyed, the vineyard is given to
another, when with the gift of grace,
which the proud man spurned, the
humble are enriched.
Lectio 3
19. And the Chief Priests

19 καὶ ἐζήτησαν οἱ and the Scribes the same
γραμματεῖς καὶ οἱ hour sought to lay hands
on him; and they feared
ἀρχιερεῖς ἐπιβαλεῖν ἐπ' the people: for they
αὐτὸν τὰς χεῖρας ἐν perceived that he had
αὐτῇ τῇ ὥρᾳ, καὶ spoken this parable
ἐφοβήθησαν τὸν λαόν: against them. 20. And they
watched him, and sent
ἔγνωσαν γὰρ ὅτι πρὸς
forth spies, which should
αὐτοὺς εἶπεν τὴν feign themselves just men,
παραβολὴν ταύτην. 20 that they might take hold of
καὶ παρατηρήσαντες his words, that so they
ἀπέστειλαν ἐγκαθέτους might deliver him to the
power and authority of the
ὑποκρινομένους governor. 21. And they
ἑαυτοὺς δικαίους εἶναι, asked him, saying, Master,
ἵνα ἐπιλάβωνται αὐτοῦ we know that you say and
λόγου, ὥστε teach rightly, neither
accept you the person of
παραδοῦναι αὐτὸν τῇ
any, but teach the way of
ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ God truly: 22. Is it lawful for
ἡγεμόνος. 21 καὶ us to give tribute to
ἐπηρώτησαν αὐτὸν Caesar, or no? 23. But he
λέγοντες, διδάσκαλε, perceived their craftiness,
and said to them, Why
οἴδαμεν ὅτι ὀρθῶς tempt you me? 24. Show
λέγεις καὶ διδάσκεις καὶ me a penny. Whose image
οὐ λαμβάνεις and superscription has it?
πρόσωπον, ἀλλ' ἐπ' They answered and said,
Caesar’s. 25. And he said
ἀληθείας τὴν ὁδὸν τοῦ
to them, Render therefore
θεοῦ διδάσκεις: 22 to Caesar the things which
ἔξεστιν ἡμᾶς καίσαρι be Caesar’s, and to God
φόρον δοῦναι ἢ οὔ; 23 the things which be God’s.
κατανοήσας δὲ αὐτῶν 26. And they could not take
hold of his words before
τὴν πανουργίαν εἶπεν the people: and they
πρὸς αὐτούς, 24 δείξατέ marveled at his answer,
μοι δηνάριον: τίνος ἔχει and held their peace.
εἰκόνα καὶ ἐπιγραφήν;
οἱ δὲ εἶπαν, καίσαρος. 25
ὁ δὲ εἶπεν πρὸς αὐτούς,
τοίνυν ἀπόδοτε τὰ
καίσαρος καίσαρι καὶ τὰ
τοῦ θεοῦ τῷ θεῷ. 26 καὶ
οὐκ ἴσχυσαν
ἐπιλαβέσθαι αὐτοῦ
ῥήματος ἐναντίον τοῦ
λαοῦ, καὶ θαυμάσαντες
ἐπὶ τῇ ἀποκρίσει αὐτοῦ
ἐσίγησαν.
Cyrillus: Decebat quidem principes CYRIL; It became indeed the rulers of

Iudaeorum, intelligentes quod de the Jews, perceiving that the parable
ipsis parabola diceretur, a malo sic was spoken of them, to depart from
discedere, quasi de futuris evil, having been thus as it were
instructos; sed hoc non warned concerning the future. But little
considerantes, occasionem suorum mindful of this, they rather gather a
colligunt criminum; unde dicitur et fresh occasion for their crimes. The
quaerebant principes sacerdotum et commandment of the Law restrained
Scribae mittere in illum manus in illa them not, which says, The innocent
hora. Nec refrenavit eos legis and righteous men you shall not slay,
praeceptum, quod dicit: innocentem but the fear of the people checked
et iustum non occides; sed their wicked purpose. For they set the
compescuit eorum nefandum fear of man before the reverence of
propositum plebis timor; sequitur God. The reason of this purpose is
enim et timuerunt populum. given, for they perceived that he
Praeferunt enim divinae reverentiae spoke this parable against them.
humanum timorem. Quae autem
huius propositi fuerit occasio,
subditur cognoverunt enim quod ad
ipsos dixerit similitudinem istam.
Beda: Et ita quaerendo ipsum BEDE; And so by seeking to slay Him,

occidere, docebant vera esse quae they proved the truth of what He had
in parabola dixerat. Ipse enim est said in the parable. For He Himself is
heres, cuius iniustam necem the Heir, whose unjust death He said
dicebant esse vindicandam; illi was to be punished They are the
nequam coloni, qui Dei filium wicked husbandmen who sought to kill
quaerebant occidere. Hoc etiam the Son of God. This also is daily
quotidie geritur in Ecclesia, cum committed in the Church when any
quilibet solo nomine frater, eam one, only in name a brother, is
quam non diligit ecclesiasticae fidei ashamed or afraid, because of the
ac pacis unitatem, propter bonorum many good men with whom he lives,
multitudinem, vel erubescit, vel timet to break into that unity of the Church’s
impugnare. Et quia principes faith and peace which he abhors. And
quaerebant dominum because the chief priests sought to lay
comprehendere, quod per se non hold of our Lord but could not by
poterant, praesidis manibus efficere themselves, they tried to accomplish it
tentabant; unde sequitur et by the hands of the governor; as it
follows, And they watched him, &c.
observantes miserunt insidiatores,
qui se iustos simularent.
Cyrillus: Videbantur enim esse CYRIL; For they seemed to be trifling,

leves; erant autem graves, obliti Dei yet were in earnest, forgetful of God,
dicentis: quis hic qui mihi abscondit who says, Who is this that hides his
consilium? Adeunt enim Christum counsel from me? For they come to
omnium salvatorem quasi hominem Christ the Savior of all, as though He
communem; unde sequitur ut were a common man, as it follows,
caperent eum in sermone, et that they might take him in his speech.
traderent eum principatui, et
potestati praesidis.
Theophylactus: Paraverunt autem THEOPHYL. They laid snares for our

domino laqueos; illaqueati sunt Lord, but got their own feet entangled
tamen in eis pedes eorum. Audi in them. Listen to their cunning, And
namque astutiam. Et interrogaverunt they asked Him, saying, Master, we
illum dicentes: magister, scimus quia know that you say and teach rightly.
recte dicis et doces.
Beda: Blanda et fraudulenta BEDE; This smooth and artful

interrogatio illuc provocat question was to entice the answerer to
respondentem ut magis Deum quam say that he fears God rather than
Caesarem timeat; sequitur enim et Caesar, for it follows, Neither accept
non accipis personam hominis, sed you the person of any, but teach the
in veritate viam Dei doces. Et hoc way of God truly. This they say, to
dicunt ad hoc ut dicat non debere entice Him to tell them that they ought
tributa solvi, ut statim audientes not to pay tribute, in order that the
ministri praesidis, qui, iuxta alios servants of the guard, (who according
Evangelistas, affuisse leguntur, to the other Evangelists are said to
seditionis eum contra Romanos have been present,) might
auctorem teneant; unde immediately upon bearing it seize Him
consequenter quaerunt: licet nobis as the leader of a sedition against the
dare tributum Caesari, an non? Erat Romans. And so they proceed to ask,
enim in populo magna seditio, Is it lawful to give tribute to Caesar, or
dicentibus aliis, pro securitate, qua not? For there was a great division
Romani pro omnibus militabant, among the people, some saying that
debere tributa persolvi; Pharisaeis for the sake of security and quiet,
contra dicentibus non debere seeing that the Romans fought for all,
populum Dei, qui decimas et they ought to pay tribute; while the
primitias daret, humanis legibus Pharisees, on the contrary, declared,
subiacere. that the people of God who gave tithes
and first fruits, ought not to be subject
to the law of man.
Theophylactus: Intendebant ergo, THEOPHYL. Therefore it was

quod si diceret oportere dari censum intended, in case He said they ought
Caesari, criminaretur a populo quasi to give tribute to Caesar, that He
servituti subiciens gentem; si vero should be accused by the people, as
prohiberet censum reddere, eum placing the nation under the yoke of
repraesentarent ut schismaticum slavery, but if He forbade them to pay
praesidi. Ipse vero laqueos eorum the tax, that they should denounce
effugit; sequitur enim considerans Him as a stirrer up of divisions to the
autem dolum eorum, dixit ad eos: governor. But He escapes their
quid me tentatis? Ostendite mihi snares, as it follows, Perceiving their
denarium. Cuius habet imaginem et craftiness, he said to them, Why tempt
superscriptionem? you me? Show me a penny. Whose
image and superscription has it?
Ambrosius: Docet hoc loco dominus AMBROSE; Our Lord here teaches
circumspectos nos in respondendo us, how cautious we ought to be in our
adversus haereticos vel Iudaeos answers to heretics or Jews; as He
esse debere; sicut alibi dixit: estote has said elsewhere, Be you wise as
astuti sicut serpentes. serpents.
Beda: Qui autem putant BEDE; Let those who impute the
interrogationem salvatoris question of our Savior to ignorance,
ignorantiam esse, discant ex learn from this place that Jesus was
praesenti loco, quod potuerit scire well able to know whose image was
Iesus cuius imago esset in nummo; on the money; but He asks the
sed interrogat, ut ad sermonem question, that He might give a fitting
eorum competenter respondeat; answer to their words; for it follows,
sequitur enim respondentes dixerunt: They answered and said, Caesar’s.
Caesaris. Non putemus Caesarem We must not suppose Augustus is
Augustum, sed Tiberium significari. thereby meant, but Tiberius, for all the
Omnes enim Romani reges a primo Roman kings were called Caesar,
Caio Caesare, Caesares appellati from the first Caius Caesar. But from
sunt. Ex eorum autem responsione their answer our Lord easily solves the
convenienter dominus quaestionem question, for it follows, And he said to
solvit; sequitur enim et ait illis: them, Render to Caesar the things
reddite ergo quae sunt Caesaris which be Caesar’s, and to God the
Caesari, et quae sunt Dei Deo. things which be God’s.
Titus: Quasi dicat: verbis tentatis, TITUS BOST; As if He said, With your
operibus obedite: subiistis Caesaris words you tempt me, obey me in
servitutem, suscepistis quae eius works. You have indeed Caesar’s
sunt: date ergo illi censum, Deo image, you have undertaken his
timorem: non enim exigit Deus offices, to him therefore give tribute, to
denarium, sed fidem. God fear. For God requires not money,
but faith.
Beda: Reddite etiam Deo quae Dei BEDE; Render also to God the things
sunt, decimas scilicet, primitias, which be God’s, that is to say, tithes,
oblationes et victimas. first fruits, offerings, and sacrifices.
Theophylactus: Et attende quod THEOPHYL. And observe that He
non dixit: date, sed reddite; debitum said not, give, but return. For it is a
enim est: tuetur enim te princeps debt. Your prince protects you from
tuus ab hostibus, vitam tuam reddit enemies, renders your life tranquil.
tranquillam; pro his ergo teneris ei in Surely then you are bound to pay him
censu. Sed et hoc ipsum quod offers, tribute. Nay, this very piece of money
numisma scilicet, ab eo habes. which you bring you have from him.
Reddes ergo numisma regium regi. Return then to the king the king’s
Deus etiam tibi tradidit intellectum et money. God also has given you
rationem: restituas hoc ei non understanding and reason, make then
comparatus bestiis, sed in omnibus a return of these to Him, that you may
rationabiliter procedens. not be compared to the beasts, but in
all things may walk wisely.
Ambrosius: Tu ergo si vis non esse AMBROSE; Be unwilling then, if you

obnoxius Caesari, noli habere quae would not offend Caesar, to possess
mundi sunt. Et bene prius quae worldly goods. And you rightly teach,
Caesaris sunt reddenda decernit: first to render the things which be
neque enim potest quis esse domini, Caesar’s. For no one can be the
nisi prius renuntiaverit mundo. Quam Lord’s unless he has first renounced
gravia vincula promittere Deo et non the world. Oh most galling chain! To
solvere. Maior est contractus fidei promise to God, and pay not. Far
quam pecuniae. greater is the contract of faith than that
of money.
Origenes: Habet autem locus iste ORIGEN; Now this place contains a
aliquid mystici. Duae enim sunt mystery. For there are two images in
imagines in homine: una quam man, one which he received from
accepit a Deo, altera inimici. Sicut God, as it is written, let us make man
enim denarius habet imaginem in our own image: another from the
imperatorum mundi: sic qui facit enemy, which he has contracted
opera tenebrarum, portat imaginem through disobedience and sin, allured
eius cuius habet opera. Dicit ergo and won by the enticing baits of the
reddite quae sunt Caesaris Caesari, prince of this world. For as the penny
hoc est, abicite terrenam imaginem, has the image of the emperor of the
ut possitis, vobis imaginem world, so he who does the works of
caelestem imponentes, reddere the power of darkness, bears the
quae Dei sunt Deo, ut scilicet Deum image of Him whose works he does,
diligamus, etc. quae, ut Moyses dicit, He says then, Render to Caesar the
Deus requirit a nobis. Postulat autem things which be Caesar’s, that is, cast
a nobis Deus, non quia necessarium away the earthly image, that you may
habet ut ei aliquid tribuamus; sed ut be able, by putting on the heavenly
postquam ei dederimus, hoc ipsum image, to render to God the things
nobis tribuat in salutem. which be God’s, namely, to love God.
Which things Moses says God
requires of us. But God makes this
demand of us, not because He has
need that we should give Him any
thing, but that, when we have given,
He might grant us this very same gift
for our salvation.
Beda: Qui autem credere debuerant, BEDE; Now they who ought rather to
ad tantam sapientiam mirati sunt, have believed such great wisdom,
quod calliditas eorum insidiandi non marveled that in all their cunning they
invenisset locum; unde sequitur et had found no opportunity of catching
non potuerunt verbum eius Him. As it follows, And they could not
reprehendere coram plebe, et mirati take hold of his words before the
in responso eius tacuerunt. people: and they marveled at his
answer, and held their peace.
Theophylactus: Hoc enim erat quod THEOPHYL. This was their main
praecipue intendebant, increpare object, to rebuke Him before the
eum coram populo; quod obtinere people, which they were unable to do
nequiverunt propter sapientissimam because of the wonderful wisdom of
eius responsionem. His answer.
Lectio 4
27 προσελθόντες δέ 27. Then came to him

τινες τῶν σαδδουκαίων, certain of the Sadducees
which deny that there is any
οἱ [ἀντι]λέγοντες resurrection; and they
ἀνάστασιν μὴ εἶναι, asked him, 28. Saying,
ἐπηρώτησαν αὐτὸν 28 Master, Moses wrote to us,
λέγοντες, διδάσκαλε, If any man’s brother die,
having a wife, and he die
μωϋσῆς ἔγραψεν ἡμῖν,
without children, that his
ἐάν τινος ἀδελφὸς brother should take his wife,
ἀποθάνῃ ἔχων and raise up seed to his
γυναῖκα, καὶ οὗτος brother. 29. There were
ἄτεκνος ᾖ, ἵνα λάβῃ ὁ therefore seven brethren:
and the first took a wife,
ἀδελφὸς αὐτοῦ τὴν and died without children.
γυναῖκα καὶ 30. And the second took
ἐξαναστήσῃ σπέρμα τῷ her to wife, and he died
ἀδελφῷ αὐτοῦ. 29 ἑπτὰ childless. 31. And the third
took her; and in like manner
οὖν ἀδελφοὶ ἦσαν: καὶ
the seven also: and they left
ὁ πρῶτος λαβὼν no children, and died. 32.
γυναῖκα ἀπέθανεν Last of all the woman died
ἄτεκνος: 30 καὶ ὁ also. 33. Therefore in the
δεύτερος 31 καὶ ὁ τρίτος resurrection whose wife of
ἔλαβεν αὐτήν, them is she? for seven had
ὡσαύτως δὲ καὶ οἱ ἑπτὰ her to wife. 34. And Jesus
answering said to them,
οὐ κατέλιπον τέκνα καὶ The children of this world
ἀπέθανον. 32 ὕστερον marry, and are given in
καὶ ἡ γυνὴ ἀπέθανεν. marriage: 35. But they
33 ἡ γυνὴ οὖν ἐν τῇ which shall be accounted
worthy to obtain that world,
ἀναστάσει τίνος αὐτῶν
and the resurrection from
γίνεται γυνή; οἱ γὰρ the dead, neither marry, nor
ἑπτὰ ἔσχον αὐτὴν are given in marriage: 36.
γυναῖκα. 34 καὶ εἶπεν Neither can they die any
αὐτοῖς ὁ Ἰησοῦς, οἱ υἱοὶ more: for they are equal to
the angels; and are the
τοῦ αἰῶνος τούτου children of God, being the
γαμοῦσιν καὶ children of the resurrection.
γαμίσκονται, 35 οἱ δὲ 37. Now that the dead are
καταξιωθέντες τοῦ raised, even Moses showed
at the bush, when he calls
αἰῶνος ἐκείνου τυχεῖν
the Lord the God of
καὶ τῆς ἀναστάσεως Abraham, and the God of
τῆς ἐκ νεκρῶν οὔτε Isaac, and the God of
γαμοῦσιν οὔτε Jacob. 38. For he is not a
γαμίζονται: 36 οὐδὲ γὰρ God of the dead, but of the
living: for all live to him. 39.
ἀποθανεῖν ἔτι Then certain of the Scribes
δύνανται, ἰσάγγελοι answering said, Master, you
γάρ εἰσιν, καὶ υἱοί εἰσιν have well said. 40. And
θεοῦ, τῆς ἀναστάσεως after that they durst not ask
him any question at all.
υἱοὶ ὄντες. 37 ὅτι δὲ
ἐγείρονται οἱ νεκροὶ καὶ
μωϋσῆς ἐμήνυσεν ἐπὶ
τῆς βάτου, ὡς λέγει
κύριον τὸν θεὸν
ἀβραὰμ καὶ θεὸν ἰσαὰκ
καὶ θεὸν Ἰακώβ: 38 θεὸς
δὲ οὐκ ἔστιν νεκρῶν
ἀλλὰ ζώντων, πάντες
γὰρ αὐτῷ ζῶσιν. 39
ἀποκριθέντες δέ τινες
τῶν γραμματέων
εἶπαν, διδάσκαλε,
καλῶς εἶπας: 40 οὐκέτι
γὰρ ἐτόλμων ἐπερωτᾶν
αὐτὸν οὐδέν.
Beda: Duae erant haereses in BEDE; There were two heresies
Iudaeis: una Pharisaeorum, qui among the Jews, one of the Pharisees,
traditionum et observationum who boasted in the righteousness of
iustitiam praeferebant: unde et divisi their traditions, and hence they were
vocabantur a populo; altera called by the people, “separated;” the
Sadducaeorum, qui interpretantur other of the Sadducees, whose name
iusti, vindicantes sibi quod non signified “righteous,” claiming to
erant. Illis ergo abeuntibus, hi ad themselves that which they were not.
tentandum accedunt; unde dicitur When the former went away, the latter
accesserunt autem quidam came to tempt Him.
Sadducaeorum qui negant esse
resurrectionem.
Origenes: Sadducaeorum haeresis ORIGEN; The heresy of the

non solum resurrectionem Sadducees not only denies the
mortuorum negat, sed etiam putat resurrection of the dead, but also
animam interire cum corpore. Hi believes the soul to die with the body.
ergo verbis salvatoris insidiantes, eo Watching then to entrap our Savior in
tempore quaestionem proposuerunt His words, they proposed a question
quo eum viderunt de resurrectione just at the time when they observed
docere discipulos; unde sequitur et Him teaching His disciples concerning
interrogaverunt eum, dicentes: the resurrection; as it follows, And they
magister, scripsit nobis Moyses, si asked him, saying, Master, Moses
frater alicuius mortuus fuerit habens wrote to us, If a brother, &c.
uxorem, et hic sine filiis fuerit, ut
accipiat eam frater eius in uxorem,
et suscitet semen fratri suo.
Ambrosius: Secundum legis AMBROSE; According to the letter of

litteram, nubere cogitur etiam invita, the law, a woman is compelled to
ut defuncti semen excitet frater; marry, however unwilling, in order that
spiritus autem magister est a brother may raise up seed to his
castitatis. brother who is dead. The letter
therefore kills, but the Spirit is the
master of charity.
Theophylactus: Sadducaei autem THEOPHYL. Now the Sadducees

fragile fundamentum substituentes, resting upon a weak foundation, did not
non credebant resurrectionis believe in the doctrine of the
sermonem. Opinantes enim resurrection. For imagining the future
carnalem esse futuram vitam, in life in the resurrection to be carnal,
resurrectione merito fallebantur; et they were justly misled, and hence
ideo tamquam impossibile reviling the doctrine of the resurrection
calumniantes dogma resurrectionis, as a thing impossible they invent the
fingunt hanc narrationem, dicentes story, There were seven brothers, &c.
septem ergo fratres erant: et primus
accepit uxorem, et mortuus est sine
filiis; et sequens accepit illam, et
mortuus est sine filio; et tertius
accepit illam; et similiter omnes
septem, et non reliquerunt semen,
et mortui sunt. Novissime autem
omnium mortua est et mulier.
Beda: Hanc fabulam confingunt, BEDE; They devise this story in order
quae deliramenti arguat eos qui to convict those of folly, who assert the
resurrectionem asserunt resurrection of the dead. Hence they
mortuorum. Turpitudinem ergo object a base fable, that they may deny
fabulae opponunt, ut resurrectionis the truth of the resurrection.
denegent veritatem; unde subditur
in resurrectione ergo cuius eorum
erit uxor? Siquidem habuerunt
septem eam uxorem.
Ambrosius: Mystice haec mulier AMBROSE; Mystically, this woman is

synagoga est, quae septem viros the synagogue, which had seven
habuit, sicut dicitur Samaritanae: husbands, as it is said to the
quinque viros habuisti, quia Samaritan, You had five husbands,
Samaritana tantum quinque libros because the Samaritan follows only the
Moysi, synagoga septem sequitur five books of Moses, the synagogue for
principaliter, et de nullo propter the most part seven. And from none of
perfidiam suam hereditariae them has she received the seed of a
posteritatis semen accepit; et ideo hereditary offspring, and so can have
partem cum viris suis in no part with her husbands in the
resurrectione habere non potuit, resurrection, because she perverts the
quia spirituale praeceptum spiritual meaning of the precept into a
secundum sensum carnis invertit: carnal. For not any carnal brother is
non enim frater carnalis aliquis pointed at, who should raise seed to
denuntiatus est, qui semen fratris his deceased brother, but that brother
suscitaret defuncti, sed ille qui de who from the dead people of the Jews
mortuo populo Iudaeorum, should claim to himself for wife the
sapientiam sibi divini cultus wisdom of the divine worship, and from
ascisceret in uxorem, atque ex ea it should raise up seed in the Apostles,
semen in apostolis suscitaret, qui who being left as it were unformed in
quasi defunctorum reliquiae the womb of the synagogue, have
Iudaeorum, informes adhuc in according to the election of grace been
synagogae utero derelicti, thought worthy to be preserved by the
secundum electionem gratiae admixture of a new seed.
reservari novi seminis admixtione
meruerunt.
Beda: Sive septem hi fratres BEDE; Or these seven brothers
reprobis congruunt, qui per totam answer to the reprobate, who
huius saeculi vitam, quae septem throughout the whole life of the world
diebus volvitur, a bonis operibus which revolves in seven days, are
steriles existunt: quibus viritim morte fruitless in good works, and these
praereptis, ad ultimum et ipsa being carried away by death one after
mundana conversatio quasi uxor another, at length the course of the evil
infecunda transibit. world, as the barren woman, itself also
passes away.
Theophylactus: Dominus autem THEOPHYL. But our Lord shows that

ostendens in resurrectione non esse in the resurrection there will be no
futuram conversationem carnalem, fleshly conversation, thereby
eorum dogma evulsit simul cum overthrowing their doctrine together
fragili fundamento; unde sequitur et with its slender foundation; as it
ait illis Iesus: filii huius saeculi follows, And Jesus said to them, The
nubunt et traduntur ad nuptias. children of this world marry, &c.
Augustinus de quaest. Evang: AUG. For marriages are for the sake of
Quia connubia propter filios, filii children, children for succession,
propter successionem, successio succession because of death. Where
propter mortem. Ubi ergo mors non then there is no death, there are no
est, neque connubia; unde sequitur marriages; and hence it follows, But
illi vero qui digni habebuntur they which shall be accounted worthy,
saeculo illo et resurrectione ex &c.
mortuis, neque nubent, neque
ducent uxores; neque enim ultra
mori poterunt.
Beda: Quod non ita intelligendum BEDE; Which must not be taken as if
est quasi soli digni vel resurrecturi, only they who are worthy were either to
vel sine nuptiis futuri sint; sed rise again or be without marriage, but
omnes etiam peccatores all sinners also shall rise again, and
resurrecturi, et absque nuptiis sunt abide without marriage in that new
in saeculo illo mansuri. Dominus world. But our Lord wished to mention
autem ut ad resurrectionis gloriam only the elect, that He might incite the
inquirendam animos incitaret, de minds of His hearers to search into the
electis tantum voluit facere glory of the resurrection.
sermonem.
Augustinus de quaest. Evang: AUG. As our discourse is made up and

Sicut autem nunc sermo noster completed by departing and
decedentibus et succedentibus succeeding syllables, so also men
syllabis peragitur atque perficitur, ita themselves whose faculty discourse is
et ipsi homines, quorum sermo est, by departure and succession make up
decedendo et succedendo peragunt and complete the order of this world,
atque perficiunt ordinem huius which is built up with the mere
saeculi, qui temporali rerum temporal beauty of things. But in the
pulchritudine contexitur. In illa future life, seeing that the Word which
autem vita, quoniam verbum Dei, we shall enjoy is formed by no
quo fruemur, nulla decessione atque departure and succession of syllables,
successione syllabarum completur, but all things which it has it has
sed omnia quae habet, semper everlastingly and at once, so those
manendo, simul habet; ita participes who partake of it, to whom it alone will
eius, quibus ipsum solum erit vita, be life shall neither depart by death,
neque moriendo decedent, neque nor succeed by birth, even as it now is
nascendo succedent; sicut nunc est with the angels; as it follows, For they
in Angelis; unde sequitur aequales are equal to the angels.
enim Angelis sunt.
Cyrillus: Sicut enim multitudo CYRIL; For as the multitude of the

Angelorum plurima quidem est, non angels is indeed very great, yet they
autem propagata per generationem, are not propagated by generation, but
sed ex creatione consistens; ita et have their being from creation, so also
his qui resurgunt non est opus to those who rise again, there is no
ulterius nuptiis; unde sequitur et filii more necessity for marriage; as it
Dei sunt, cum sint filii resurrectionis. follows, And are the children of God.
Theophylactus: Quasi dicat: quia THEOPHYL. As if He said, Because it

Deus est qui operatur in is God who works in the resurrection,
resurrectione, merito dicuntur Dei rightly are they called the sons of God,
filii qui per resurrectionem who are regenerated by the
regenerantur: non enim aliquid resurrection. For there is nothing carnal
carnale in resurgentium generatione seen in the regeneration of them that
conspicitur, non coitus, non matrix, rise again, there is neither coming
non partus. together, nor the womb, nor birth.
Beda: Vel aequales Angelis, et filii BEDE; Or they are equal to the angels,
sunt Dei: quia gloria resurrectionis and the children of God, because
innovati, sine ullo mortis metu, sine made new by the glory of the
ulla labe corruptionis, sine ullo resurrection, with no fear of death, with
terreni status actu, perpetua Dei no spot of corruption, with no quality of
visione fruuntur. an earthly condition, they rejoice in the
perpetual beholding of God’s presence.
Origenes: Sed quia dominus in ORIGEN; But because the Lord says in
Matthaeo dicit quod hic Matthew, which is here omitted, You do
praetermittitur: erratis nescientes err, not knowing the Scriptures, ask the
Scripturas, propono Scripturam, ubi question, where is it so written, They
scriptum sit: neque nubent, neque shall neither marry, nor be given in
nubentur. Quantum enim ego marriage? for as I conceive there is no
aestimo, neque in veteri, neque in such thing to be found either in the Old
novo testamento quicquam tale or New Testament, but the whole of
reperitur. Sed omnis eorum error de their error had crept in from the reading
Scripturae lectione, quam non of the Scriptures without
intelligunt, subrepsit; dicitur enim in understanding; for it is said in Esaias,
Isaia: electi mei bibent; et putant My elect shall not have children for a
haec et similia futura esse in curse. Whence they suppose that the
resurrectione. Paulus autem omnes like will happen in the resurrection. But
has benedictiones spiritaliter Paul interpreting all these blessings as
interpretans, et sciens non esse spiritual, knowing them not to be
carnales dicit: benedixisti nos in carnal, says to the Ephesians, You
omni benedictione spirituali. have blessed us in all spiritual
blessings.
Theophylactus: Vel dominus rationi THEOPHYL. Or to the reason above

suprapositae Scripturae given the Lord added the testimony of
testimonium addit, subdens quia Scripture, Now that the dead are
vero resurgant mortui, et Moyses raised, Moses also showed at the
ostendit secus rubum, sicut dicit bush, as the Lord said, I am the God of
dominum Deum Abraham et Deum Abraham, the God of Isaac, and the
Isaac et Deum Iacob; quasi dicat: si God of Jacob. As if he said, If the
semel redierunt in nihilum patriarchs have once returned to
patriarchae, ne viverent apud nothing so as not to live with God in the
Deum, in spe resurrectionis non hope of a resurrection, He would not
dixisset: ego sum, sed: fueram; have said, I am, but, I was, for we are
consuevimus enim de rebus accustomed to speak of things dead
corruptis et praeteritis dicere: eram and gone thus, I was the Lord or
dominus illius rei. Nunc vero Master of such a thing; but now that He
quoniam dixit: ego sum, ostendit said, I am, He shows that He is the
quod viventium est Deus et God and Lord of the living. This is what
dominus; et hoc est quod subditur follows, But he its not a God of the
Deus autem non est mortuorum, dead, but of the living: for all live unto
sed vivorum: omnes enim vivunt ei: him. For though they have departed
quamvis enim exanimes sunt, vivunt from life, yet live they with Him in the
tamen apud Deum in spe hope of a resurrection.
resurgendi.
Beda: Vel hoc dicit, ut cum BEDE; Or He says this, that after
probaverit animas permanere post having proved that the souls abide
mortem, quod Sadducaei negabant, after death, (which the Sadducees
consequens introduceretur et denied,) He might next introduce the
corporum resurrectio, quae cum resurrection also of the bodies, which
animabus bona malave gesserunt. together with the souls have done good
Est autem vera vita qua iusti Deo or evil. But that is a true life which the
vivunt, etiam quando corpore just live to God, even though they are
moriuntur. Ad comprobandam dead in the body. Now to prove the
autem resurrectionis veritatem, truth of the resurrection, He might have
multo manifestioribus exemplis ex brought much more obvious examples
prophetis uti valuit, sed Sadducaei from the Prophets, but the Sadducees
quinque tantum libros Moysi received only the five books of Moses,
rejecting the oracles of the Prophets.
recipiebant, prophetarum vaticinia
respuentes.
Chrysostomus: Sicut autem sancti CHRYS. As the saints claim as their

communem orbis dominum sibi own the common Lord of the world, not
appropriant, non derogantes eius as derogating from His dominion, but
dominio, sed proprium affectum testifying their affection after the
pandentes, secundum morem manner of lovers, who do not brook to
amantium, qui non patiuntur cum love with many, but desire to express a
multis diligere, sed volunt certain peculiar and especial
praecipuam et specialem quamdam attachment; so likewise does God call
dilectionem exprimere; sic et Deus Himself especially the God of these,
specialiter se horum Deum dicebat, not thereby narrowing but enlarging His
non coarctando suum dominium, dominion; for it is not so much the
sed ampliando. Non enim sic multitude of His subjects that manifests
multitudo subditorum sicut virtus His power, as the virtue of His
famulantium pandit eius dominium; servants. Therefore He does not so
unde non sic gaudet dici Deus caeli delight in the name of the God of
et terrae, sicut cum dicitur Deus heaven and earth, as in that of in God
Abraham, Deus Isaac et Deus of Abraham, Isaac, and Jacob. Now
Iacob. Et apud mortales quidem a among men servants are thus
dominis denominantur famuli; denominated by, their masters; for we
dicimus enim: villicus talis ducis; e say, ‘The steward of such a man’, but
contrario autem Deus dicitur on the contrary God is called the God
Abrahae. of Abraham.
Theophylactus: Confutatis autem THEOPHYL. But when the Sadducees

Sadducaeis, favent Iesu Scribae were silenced, the Scribes commend
tamquam Sadducaeorum oppositi; Jesus, for they were opposed to them,
unde sequitur respondentes autem saying to Him, Master, you have well
quidam Scribarum dixerunt: said.
magister, bene dixisti.
Beda: Et quia in sermonibus BEDE; And since they had been

confutati sunt, ultra non interrogant; defeated in argument, they ask Him no
unde sequitur et amplius non further questions, but seize Him, and
audebant eum quidquam deliver Him up to the Roman power.
interrogare: sed comprehensum From which we may learn, that the
Romanae tradunt potestati; ex quo poison of envy may indeed be
intelligimus venena invidiae posse subdued, but it is a hard thing to keep it
quidem superari, sed difficile at rest.
conquiescere.
Lectio 5
41. And he said to them, How

41 εἶπεν δὲ πρὸς say they that Christ is David’s
αὐτούς, πῶς son? 42. And David himself
said in the book of Psalms
λέγουσιν τὸν Χριστὸν The Lord said to my Lord, Sit
εἶναι δαυὶδ υἱόν; 42 you on my right hand, 43. Till I
αὐτὸς γὰρ δαυὶδ make your enemies your
λέγει ἐν βίβλῳ footstool. 44. David therefore
calls him Lord, how is he then
ψαλμῶν, εἶπεν
his son?
κύριος τῷ κυρίῳ μου,
κάθου ἐκ δεξιῶν μου
43 ἕως ἂν θῶ τοὺς
ἐχθρούς σου
ὑποπόδιον τῶν
ποδῶν σου. 44 δαυὶδ
οὖν κύριον αὐτὸν
καλεῖ, καὶ πῶς αὐτοῦ
υἱός ἐστιν;
Theophylactus: Quamvis THEOPHYL. Although our Lord was

dominus ad passionem erat iturus shortly about to enter on His Passion, He
in brevi, praedicat propriam proclaims His own Godhead, and that too
deitatem: nec hoc tamen incaute neither incautiously nor boastfully, but
aut arroganter; sed modeste with modesty. For He puts a question to
quaerit; unde dicitur dixit autem them, and having thrown them into
ad illos: quomodo dicunt Christum perplexity, leaves them to reason out the
filium David esse? conclusion; as it follows, And he said to
them, How say they that Christ is David’s
son?
Ambrosius in Lucam: Non AMBROSE; They are not blamed here

reprehenduntur hoc loco quia because they acknowledge Him to be
David filium confitentur, quia David’s Son, for the blind man for so
caecus ille, David filium doing was thought worthy to be healed.
confitendo, meruit sanitatem; et And the children saying, Hosanna to the
pueri dicentes: hosanna filio Son of David, rendered to God the glory
David, praecelsae praedicationis of the highest praise; but they are blamed
gloriam Deo deferebant; sed because they believe Him not to be the
reprehenduntur, quia non credunt Son of God. Hence it is added, And
filium Dei; unde subditur et ipse David himself says in the book of Psalms,
David dicit in libro Psalmorum: The Lord said to my Lord. Both the
dixit dominus domino meo. Et Father is Lord and the Son is Lord, but
pater dominus, et filius dominus; there are not two Lords, but one Lord, for
sed non duo domini, sed unus est the Father is in the Son, and the Son is in
dominus: quia pater in filio, et the Father. He Himself sits at the right
filius in patre: ipse ad dexteram hand of the Father, for He is coequal with
patris sedet, quia patri consors, the Father, inferior to none; for it follows,
nulli secundus est; sequitur enim Sit you at my right hand. He is not
sede a dextris meis. Nec honored by sitting at the right hand, nor is
praefertur qui ad dexteram sedet, He degraded by being sent. Degrees of
nec iniuriam patitur qui admittitur: dignity are not sought for, where is the
gradus non quaeritur dignitatis, fullness of divinity.
ubi plenitudo est divinitatis.
Augustinus de symbolo: AUG. By the sitting we must not conceive

Sessione autem ista non a posture of the human limbs, as if the
accipiamus humanis membris Father sat on the left and the Son on the
positum, tamquam pater sedeat in right, but the right hand itself we must
sinistra et filius sedeat ad interpret to be the power which that Man
dexteram; sed ipsam dexteram received who was taken up into Himself
intelligamus potestatem quam by God, that He should come to judge,
accepit ille homo susceptus a who at first came to be judged.
Deo, ut veniat iudicaturus qui
primo venerat iudicandus.
Cyrillus: Vel quod sedet ad CYRIL; Or, that He sits on the Father’s
dexteram patris, supernam eius right hand proves His heavenly glory. For
gloriam probat: nam quorum est whose throne is equal, their Majesty is
thronus aequalis, et maiestas. equal. But sitting when it is said of God
Sessio vero in Deo significat signifies a universal kingdom and power.
regnum, et omnium potestatem. Therefore He sits at the right hand of the
Sedet ergo a dextris Dei patris, Father, because the Word proceeding
quia verbum ex paterna from the substance of the Father, being
substantia prodiens, factum caro, made flesh, puts not off His divine glory.
divinam non exuit dignitatem.
Theophylactus: Manifestat ergo THEOPHYL. He manifests then that He

quod adversarius patris non est, is not opposed to the Father, but agrees
sed secum concordat; cum pater with Him, since the Father resists the
repugnet adversariis eius; Son’s enemies, Until I make your
sequitur enim donec ponam enemies your footstool.
inimicos tuos scabellum pedum
tuorum.
Ambrosius: Ergo et Deum AMBROSE; We must believe then that

Christum, et hominem esse Christ is both God and man, and that His
credamus; cui a patre subiciuntur enemies are made subject to Him by the
inimici, non per infirmitatem Father, not through the weakness of His
potestatis suae, sed per unitatem power, but through the unity of their
naturae, quia in altero alter nature, since in the one the other works.
operatur: nam et filius subicit For the Son also subjects enemies to the
inimicos patri, quia patrem Father, in that He glorifies the Father
clarificat super terram. upon earth.
Theophylactus: Quaerit ergo THEOPHYL. There fore He asks the

ipse, et mota dubitatione sinit illos question, and having excited their doubts,
colligere quid sequatur; unde leaves them to deduce the consequence;
subdit David ergo dominum illum as it follows, David therefore calls him
vocat, et quomodo filius eius est? Lord, how is he then his son?
Chrysostomus: David quidem CHRYS David in truth was both the

pater Christi et servus; hoc Father and the servant of Christ, the
quidem secundum carnem, illud former indeed according to the flesh, the
secundum spiritum. latter in the Spirit.
Cyrillus: Et nos ergo novis CYRIL; We then likewise in answer to the

Pharisaeis, qui nec verum Dei new Pharisees who neither confess the
filium, neque Deum esse fatentur Son of the holy Virgin to be the true Son
natum ex sacra virgine, sed of God, nor to be God, but divide one son
dividunt unum filium in duos, into two, put the like objections: How then
talem obicimus quaestionem: quo is the Son of David David’s Lord, and that
pacto filius David dominus eius not by human lordship, but divine?
est, et non humano dominio, sed
divino?
Lectio 6
45 ἀκούοντος δὲ 45. Then in the audience of all

παντὸς τοῦ λαοῦ the people he said to his
disciples, 46. Beware of the
εἶπεν τοῖς μαθηταῖς Scribes, which desire to walk
[αὐτοῦ], 46 in long robes, and love
προσέχετε ἀπὸ τῶν greetings in the markets, and
γραμματέων τῶν the highest seats in the
synagogues, and the chief
θελόντων
rooms at feasts, 47. Which
περιπατεῖν ἐν devour widows’ houses, and
στολαῖς καὶ for a show make long prayers:
φιλούντων the same shall receive greater
ἀσπασμοὺς ἐν ταῖς damnation.
ἀγοραῖς καὶ
πρωτοκαθεδρίας ἐν
ταῖς συναγωγαῖς καὶ
πρωτοκλισίας ἐν
τοῖς δείπνοις, 47 οἳ
κατεσθίουσιν τὰς
οἰκίας τῶν χηρῶν
καὶ προφάσει μακρὰ
προσεύχονται: οὗτοι
λήμψονται
περισσότερον κρίμα.
Chrysostomus: Nihil autem est CHRYS. Now nothing is more powerful

fortius quam ex prophetis than to argue from the Prophets. For this
disputare: hoc enim est et ipsis is even of more weight than miracles
rebus validius: nam Christo themselves. For when Christ worked
faciente miracula contradicebant miracles, He was often gainsaid. But when
multoties; cum vero allegavit He cited the Prophets, men were at once
prophetiam, tacuerunt, quia non silent, because they had nothing to say.
habebant quid dicerent. Eis But when they were silent, He warns
autem tacentibus, contra eos against them, as it is said, Then in the
invehitur; unde dicitur audiente audience of all the people he said to his
autem omni populo, dixit disciples.
discipulis suis.
Theophylactus: Quia enim eos THEOPHYL. For as He was sending them

orbis doctores mittebat, merito to teach the world, He rightly warns them
monet non esse eis imitandam not to imitate the pride of the Pharisees.
Pharisaeorum ambitionem; unde Beware of the Scribes, who desire to walk
sequitur attendite a Scribis, qui in long robes,
volunt ambulare in stolis.
Beda: Idest, cultioribus that is, to go forth into public, dressed in

vestimentis induti ad publicum fine clothes, which was one of the sins
procedere; in quo inter cetera remarked in the rich man.
dives peccasse describitur.
Cyrillus: Passiones autem erant CYRIL; The passions of the Scribes were
Scribarum, amor gloriae inanis et the love of vainglory and the love of gain.
lucri. Ut igitur tam pessima That the disciples should avoid these
crimina evitarent discipuli, hateful crimes, He gives them this
commonet eos subdens et warning, and adds, And love greetings in
amant salutationes in foro. the markets.
Theophylactus: Quod est THEOPHYL. Which is the way of those

blandientium, et venantium who court and hunt after a good
opinionem famae; vel agunt hoc reputation, or they do it for the sake of
causa congregandae pecuniae; collecting money.
It follows, And the chief
sequitur enim et primas seats in synagogues.
cathedras in synagogis et primos
discubitus in conviviis.
Beda: Non primos sedere, vel BEDE; He does not forbid those to sit first
discumbere vetat eos quibus hoc in the synagogue, or at the feast, to whom
officii ordine competit, sed eos this dignity belongs by right, but He tells
qui hoc indebite amant, docet them to beware of those who love this
esse cavendos, animum, non unduly; denouncing not the distinction, but
gradum redarguens; quamvis et the love of it. Though the other also would
hoc culpa non careat, si iidem in not be free from blame, when the same
foro litibus velint interesse qui in men who wish to take part in the disputes
synagoga magistri desiderant in the market, desire also to be called
appellari. Duplici autem ratione a masters in the synagogue. For two
vanae gloriae cupidis attendere reasons we are bid to beware of those
iubemur: ne vel eorum who seek after vain-glory, either lest we
simulatione ducamur, be led away by their presences,
aestimantes bona esse quae supposing those things to be good which
faciunt; vel aemulatione they do, or be inflamed with jealousy,
inflammemur, frustra gaudentes desiring in vain to be praised for the good
in bonis laudari quae simulant. deeds which they pretend to. But they
Non solum autem laudes ab seek not only for praise from men, but
hominibus, sed et pecunias money; for it follows, Who devour widows’
quaerunt; sequitur enim qui houses, and for a show make long
devorant domos viduarum, prayers. For pretending to be righteous
simulantes longam orationem. and of great merit before God, they do not
Iustos enim et magni meriti apud fail to receive large sums of money from
Deum se simulantes, ab infirmis the sick and those whose consciences are
et peccatorum suorum disturbed with their sins, as though they
conscientia turbatis, quasi would be their protectors in the judgment.
patroni pro eis in iudicio futuri,
pecunias accipere non dubitant.
Chrysostomus: Ingurgitantes CHRYS. Thrusting themselves also into

etiam se viduarum bonis, the possessions of widows, they grind
paupertatem atterunt, non down their poverty, not content to eat as it
qualitercumque comedentes, sed may be afforded them, but greedily
devorantes, et ad pravitatem devouring; using prayer also to an evil
oratione utentes; quod graviori end, they thus expose themselves to a
poenae facit eos obnoxios; unde heavier condemnation; as it follows,
sequitur hi accipient maiorem These shall receive the greater
damnationem. damnation.
Theophylactus: Quia non solum THEOPHYL. Because they not only do

mala faciunt, sed orationes what is evil, but make a presence of
praetendunt, et virtutem faciunt prayer, so making virtue an excuse for
pravitatis excusationem. Viduas their sin. They also impoverish widows
etiam depauperant, quarum whom they were bound to pity, by their
oportebat misereri, dum ob sui presence driving them to great expenses.
praesentiam eas cogunt
exponere.
Beda: Vel quia laudes ab BEDE; Or because they seek from men
hominibus et pecunias quaerunt, praise and money, they are punished with
maiori damnatione plectuntur the greater damnation.
Caput 21 CHAPTER XXI
Lectio 1
1 ἀναβλέψας δὲ εἶδεν 1. And he looked up, and

τοὺς βάλλοντας εἰς τὸ saw the rich men casting
their gifts into the treasury. 2.
γαζοφυλάκιον τὰ And he saw also a certain
δῶρα αὐτῶν poor widow casting in thither
πλουσίους. 2 εἶδεν δέ two mites. 3. And he said, Of
τινα χήραν πενιχρὰν a truth I say to you, that this
poor widow has cast in more
βάλλουσαν ἐκεῖ λεπτὰ
than they all: 4. For all these
δύο, 3 καὶ εἶπεν, have of their abundance cast
ἀληθῶς λέγω ὑμῖν ὅτι in to the offerings of God: but
ἡ χήρα αὕτη ἡ πτωχὴ she of her penury has cast in
πλεῖον πάντων all the living that she had.
ἔβαλεν: 4 πάντες γὰρ
οὗτοι ἐκ τοῦ
περισσεύοντος αὐτοῖς
ἔβαλον εἰς τὰ δῶρα,
αὕτη δὲ ἐκ τοῦ
ὑστερήματος αὐτῆς
πάντα τὸν βίον ὃν
εἶχεν ἔβαλεν.
Glossa: Postquam dominus GLOSS. Our Lord having rebuked the

redarguit Scribarum avaritiam qui covetousness of the Scribes who
domos viduarum devorabant, devoured widows’ houses, commends
commendat viduae eleemosynam; the almsgiving of a widow; as it is said,
unde dicitur respiciens autem vidit And he looked up, and saw the rich men
eos qui mittebant munera sua in casting into the treasury, &c.
gazophylacium divites.
Beda: Quia sermone Graeco BEDE; In the Greek language, signifies

phylattin, servare dicitur, et gaza to keep, and gaza in Persian means
lingua Persica divitiae vocantur, riches, hence gazophylacium is used for
gazophylacium locus appellari the name of the place in which money is
solet quo divitiae servantur. Erat kept. Now there was a chest with an
autem arca foramen habens opening at the top placed near the altar,
desuper posita iuxta altare ad on the right hand of those entering the
dexteram ingredientibus domum house of God, into which the Priests
domini, in quam mittebant cast all the money, which was given for
sacerdotes, qui custodiebant the Lord’s temple. But our Lord as He
hostias, omnem pecuniam quae overthrows those who trade in His
deferebatur ad templum domini. house, so also He remarks those who
Dominus autem, sicut operantes in bring gifts, giving praise to the
domo sua discutit, ita et dona deserving, but condemning the bad.
ferentes respicit; et quem dignum Hence it follows, And he saw also a
viderit, laudat; quem reprobum, certain poor widow casting in there two
damnat; unde sequitur vidit autem mites.
et quamdam viduam pauperculam
mittentem aera minuta duo.
Cyrillus: Duos obolos offerebat, CYRIL; She offered two oboli, which
quos cum sudoribus ad diurnum with the sweat of her brow she had
victum acquisierat; vel quae earned for her daily living, or what she
quotidie per aliena poscit suffragia, daily begs for at the hands of others she
Deo donat, ostendens ei suam gives to God, showing that her poverty
paupertatem fructiferam. Vincit is fruitful to her. Therefore does she
igitur alios, et iusta censura surpass the others, and by a just award
coronatur a Deo; unde sequitur et receives a crown from God; as it
ait illis: vere dico vobis, quia vidua follows, Of a truth I say to you, that this
haec pauper plusquam omnes poor widow has cast in more, &c.
misit.
Beda: Acceptabile enim est Deo BEDE; For whatever we offer with an
quicquid bono animo obtulerimus, honest heart is well pleasing to God,
qui cor, et non substantiam pensat, who has respect to the heart, not the
nec perpendit quantum in eius substance, nor does He weigh the
sacrificio, sed ex quanto proferatur; amount of that which is given in
unde sequitur nam omnes hi ex sacrifice, but of that from which it is
abundanti sibi miserunt in munera taken as it follows, For all these have
Dei; haec autem ex eo quod illi cast in of their abundance, but she all
deest, omnem victum quem habuit that she had.
misit.
Chrysostomus: Non enim CHRYS. For God regarded not the
paucitatem oblati, sed copiam scantiness of the offering, but the
affectus intuitus est Deus. Non est overflowing of the affection. Almsgiving
eleemosyna ex pluribus pauca is not the bestowing a few at things out
impendere; sed illud viduae, quae of many, but it is that of the widow
totam sibi evacuavit substantiam. emptying herself of her whole
Quod si nequis tantum offerre sicut substance. But if you cannot offer as
et vidua, offer saltem totum much as the widow, at least give all that
superfluum. remains over.
Beda: Mystice autem divites qui in BEDE; Now mystically, the rich men
gazophylacium munera mittebant, who cast their gifts into the treasury
significant Iudaeos de iustitia legis signify the Jews puffed up with the
elatos; vidua pauper Ecclesiae righteousness of the law; the poor
simplicitatem; quae paupercula widow, the simplicity of the Church
vocatur, quia vel superbiae which is called poor, because it has
spiritum, vel peccata tamquam either cast away the spirit of pride, or its
mundi divitias abiecit; vidua vero, sins, as if they were worldly riches. But
quia vir eius pro ea mortem pertulit. the Church is a widow, because her
Haec in gazophylacium duo aera Husband endured death for her. She
minuta mittit, quia in conspectu cast two mites into the treasury,
Dei, apud quem nostri operis because in God’s sight, in whose
oblationes conservantur, munera keeping are all the offerings of our
sua defert, sive dilectionem Dei et works, she presents her gifts, whether
proximi, sive fidei et orationis: quae of love to God and her neighbor, or of
cunctis superborum Iudaeorum faith and prayer. And these excel all the
operibus praestant: ex abundanti works of the proud Jews, for they of
enim in munera Dei immittunt their abundance cast into the offerings
Iudaei, qui de iustitia sua of God, in that they presume on their
praesumunt: Ecclesia autem righteousness, but the Church casts in
omnem victum suum mittit, quia all her living, for every thing that has life
omne quod vivit, Dei esse muneris she believes to be the gift of God.
intelligit.
Theophylactus: Vel vidua potest THEOPHYL. Or the widow may be

intelligi quaelibet anima, orbata, taken to mean any soul bereft as it were
quasi primo viro, pristina lege, et of her first husband, the ancient law,
non digna copula verbi Dei; quae and not worthy to be united to the Word
loco arrhae offert Deo fidem et of God. Who brings to God instead of a
conscientiam bonam; et ideo plus dowry faith and a good conscience, and
videtur offerre divitibus in sermone, so seems to offer more than those who
et superfluentibus moralibus are rich in words, and abound in the
gentilium virtutibus. moral virtues of the Gentiles.
Lectio 2
5 καί τινων λεγόντων 5. And as some spoke of the
περὶ τοῦ ἱεροῦ, ὅτι temple, how it was adorned
with goodly stones and gifts,
λίθοις καλοῖς καὶ he said, 6. As for these
ἀναθήμασιν things which you behold, the
κεκόσμηται, εἶπεν, 6 days will come, in the which
ταῦτα ἃ θεωρεῖτε, there shall not be left one
stone upon another, that
ἐλεύσονται ἡμέραι ἐν
shall not be thrown down. 7.
αἷς οὐκ ἀφεθήσεται And they asked him, saying,
λίθος ἐπὶ λίθῳ ὃς οὐ Master, but when shall these
καταλυθήσεται. 7 things be? and what sign will
ἐπηρώτησαν δὲ αὐτὸν there be when these things
shall come to pass? 8. And
λέγοντες, διδάσκαλε, he said, Take heed that you
πότε οὖν ταῦτα ἔσται, be not deceived: for many
καὶ τί τὸ σημεῖον ὅταν shall come in my name,
μέλλῃ ταῦτα γίνεσθαι; saying, I am Christ; and the
time draws near: go you not
8 ὁ δὲ εἶπεν, βλέπετε
therefore after them.
μὴ πλανηθῆτε: πολλοὶ
γὰρ ἐλεύσονται ἐπὶ τῷ
ὀνόματί μου λέγοντες,
ἐγώ εἰμι: καί, ὁ καιρὸς
ἤγγικεν: μὴ
πορευθῆτε ὀπίσω
αὐτῶν.
Eusebius: Quod spectanda forent EUSEBIUS. How beautiful was every

quae pertinebant ad templi thing relating to the structure of the
structuram, manifestant historiae; temple, history informs us, and there are
et hucusque quaedam yet preserved remains of it, enough to
conservantur reliquiae, quibus instruct us in what was once the
percipiuntur quae dudum erant character of the buildings. But our Lord
fabricarum vestigia. Sed dominus proclaimed to those that were
mirantibus templi fabricas, wondering at the building of the temple,
promulgavit quod in eo lapis super that there should not be left in it one
lapidem non maneret; dicitur enim stone upon another. For it was meet that
et quibusdam dicentibus de that place, because of the presumption
templo, quod lapidibus bonis et of its worshippers, should suffer every
donis exornatum esset, dixit: haec kind of desolation.
quae videtis, venient dies in quibus
non relinquetur lapis super lapidem
qui non destruatur. Decebat enim
locum illum, propter cultorum
audaciam, omnimodam
desolationem pati.
Beda: Divina etiam dispensatio BEDE; For it was ordained by the

procuravit ut civitas ipsa et dispensation of God that the city itself
templum subverteretur, ne quis and the temple should be overthrown,
forte adhuc parvulus in fide, videns lest perhaps some one yet a child in the
illa constare, dum sacrificiorum faith, while rapt in astonishment at the
ritum attonitus stuperet, raperetur rites of the sacrifices, should be carried
intuitu. away by the mere sight of the various
beauties.
Ambrosius: Verum igitur dictum AMBROSE; It was spoken then of the

est de templo manufacto, quod temple made with hands, that it should
esset subvertendum: nihil enim est be overthrown. For there is nothing
manufactum quod non aut vetustas made with hands which age does not
conficiat, aut vis subruat, aut ignis impair, or violence throw down, or fire
exurat. Tamen est et aliud burn. Yet there is also another temple,
templum, scilicet synagoga, cuius that is, the synagogue, whose ancient
structura vetus, Ecclesia surgente, building falls to pieces as the Church
dissolvitur. Est etiam templum in rises. There is also a temple in every
unoquoque, quod deficiente fide one, which falls when faith is lacking,
labitur, et maxime si quis falso and above all when any one falsely
Christi nomen obtendat, quo shields himself under the name of
interiorem expugnet affectum. Christ, that so he may rebel against his
inward inclinations.
Cyrillus: Nequaquam autem CYRIL; Now His disciples did not at all
discipuli adverterant vim dictorum; perceive the force of His words, but
sed arbitrabantur de supposed they were spoken of the end
consummatione saeculi dictum of the world. Therefore asked they Him,
esse; et ideo quaerebant quo saying, Master, but when shall these
tempore deberent accidere; unde things be? and what sign, &c.
sequitur interrogaverunt autem
illum, dicentes: praeceptor, quando
haec erunt, et quod signum cum
fieri incipient?
Ambrosius: Matthaeus tertiam AMBROSE; Matthew adds a third

interrogationem addidit, ut et templi question, that both the time of the
tempora destruendi, et signum destruction of the temple, and the sign
adventus et consummatio saeculi a of His coming, and the end of the world,
discipulis quaereretur. Interrogatus might be inquired into by the disciples.
autem dominus quando templi But our Lord being asked when the
futura esset destructio, et quod destruction of the temple should be, and
signum esset eius adventus, de what the sign of His coming, instructs
signis docet, de tempore non curat them as to the signs, but does not mind
intimandum; sequitur enim qui to inform them as to the time. It follows,
dixit: videte ne seducamini. Take heed that you be not deceived.
Athanasius: Cum enim sint nobis ATHAN. For since we have received,
a Deo charismata et dogmata quae delivered to us by God, graces and
sunt super hominem, tradita, doctrines which ere above man, (as, for
scilicet caelestis conversationis example, the rule of a heavenly life,
forma, virtus contra Daemones, et power against evil spirits, the adoption
adoptio, et notitia patris, et verbi et and the knowledge of the Father and the
spiritus sancti donum; adversarius Word, the gift of the Holy Spirit,) our
noster Diabolus circuit, quaerens adversary the devil goes about seeking
nobis surripere insita semina verbi; to steal from us the seed of the word
dominus autem tamquam sua which has been sown. But the Lord,
pretiosa dona in nobis sua shutting up in us His teaching as His
documenta concludens, monet ne own precious gift, warns us, lest we be
seducamur. Magnum autem deceived. And one very great gift He
quoddam donum tribuit nobis Dei gives us, the word of God, that not only
verbum, ut non solum ex we be not led away by what appears,
apparentibus non decipiamur, sed but even if there is ought lying
etiam si qua latentia sint, concealed, by the grace of God we may
diiudicemus per spiritus gratiam. discern it. For seeing that the devil is the
Cum enim sit odiosus Diabolus hateful inventor of evil, what he himself
inventor malitiae, hoc quod ipse is he conceals, but craftily assumes a
est occultat, nomen vero cunctis name desirable to all; just as if a man
cupitum simulat callide: puta, si wishing to get into his power some
quis subicere sibi volens filios children not His own, should in the
alienos, parentibus absentibus absence of the parents counterfeit their
fingat eorum vultus, et filios looks, and lead away the children who
desiderantes seducat. Ergo in were longing for them. In every heresy
unaquaque haeresum Diabolus then the devil says in disguise, “I am
figuratus dicit: ego sum Christus, et Christ, and with me there is truth.” And
apud me veritas est; unde sequitur so it follows, For many shall come in my
multi enim venient in nomine meo, name, saying, I am Christ; and the time
dicentes: quia ego sum; et tempus draws near.
appropinquabit.
Cyrillus: Ante suum enim CYRIL; For before His descent from
descensum de caelo, provenient heaven, there shall come some to whom
aliqui, quibus acquiescere non we must not give place. For the Only-
oportet: voluit enim unigenitum begotten Son of God, when He came to
verbum Dei, cum venit ut mundum save the world, wished to be in secret,
salvaret, latere, ut crucem that He might bear the cross for us. But
sustineret pro nobis; sed secundus His second coming shall not be in
eius adventus non erit clanculo, ut secret, but terrible and open. For He
ante, sed terribilis et manifestus: shall descend in the glory of God the
descendet enim in gloria Dei patris, Father, with the Angels attending Him,
ministrantibus Angelis, ut mundum to judge the world in righteousness.
in iustitia iudicet; unde concludit Therefore He concludes, Go you not
nolite ergo ire post illos. therefore after them.
Titus: Vel forsitan non dicit TITUS BOST. Or perhaps He does not
pseudochristos ante speak of false Christs coming before the
consummationem venientes, sed end of the world, but of those who
eos qui fuere tempore existed in the Apostles’ time.
apostolorum.
Beda: Multi enim imminente BEDE; For there were many leaders
Hierosolymorum excidio principes when the destruction of Jerusalem was
extitere qui se dicerent esse at hand, who declared themselves to be
christos, tempusque libertatis Christ, and that the time of deliverance
appropinquare. Multi etiam in was drawing nigh. Many heresiarchs
Ecclesia haeresiarchae diem also in the Church have preached that
domini instare praedicaverunt; the day of the Lord is at hand, whom the
quos apostolus ad Apostles condemn. Many Antichrists
Thessalonicenses damnat. Multi also came in Christ’s name, of whom the
etiam in nomine Christi venere first was Simon Magus, who said, This
Antichristi; quorum primus est man is the great power of God.
Simon magus, cui dicebant: hic est
virtus Dei, quae vocatur magna.
Lectio 3
9 ὅταν δὲ ἀκούσητε 9. But when you shall hear of

πολέμους καὶ wars and commotions, be not
terrified: for these things must
ἀκαταστασίας, μὴ first come to pass, but the end
πτοηθῆτε: δεῖ γὰρ is not by and by. 10. Then said
ταῦτα γενέσθαι he to them, Nation shall rise
πρῶτον, ἀλλ' οὐκ against nation, and kingdom
against kingdom: 11. And
εὐθέως τὸ τέλος. 10
great earthquakes shall be in
τότε ἔλεγεν αὐτοῖς, diverse places, and famines,
ἐγερθήσεται ἔθνος and pestilences; and fearful
ἐπ' ἔθνος καὶ sights and great signs shall
βασιλεία ἐπὶ there be from heaven.
βασιλείαν, 11
σεισμοί τε μεγάλοι
καὶ κατὰ τόπους
λιμοὶ καὶ λοιμοὶ
ἔσονται, φόβητρά τε
καὶ ἀπ' οὐρανοῦ
σημεῖα μεγάλα
ἔσται.
Gregorius in Evang: Perituri GREG. God denounces the woes that

mundi praecurrentia mala shall forerun the destruction of the world,
denuntiat dominus, ut eo minus that so they may the less disturb when
perturbent venientia, quo fuerint they come, as having been foreknown.
praescita: minus enim iacula For darts strike the less which are
feriunt quae praevidentur; unde foreseen. And so He says, But when you
dicit cum autem audieritis praelia shall hear of wars and commotions, &c.
et seditiones, nolite terreri. Bella Wars refer to the enemy, commotions to
ad hostes pertinent, seditiones citizens. To show us then that we shall be
ad cives. Ut ergo nos indicet troubled from within and without, He
exterius interiusque turbari, aliud asserts that the one we suffer from the
nos fatetur ab hostibus, aliud a enemy, the other from our own brethren.
fratribus perpeti.
Ambrosius: Verborum autem AMBROSE; But of the heavenly words

caelestium nulli magis quam nos none are greater witnesses than we, upon
testes sumus, quos mundi finis whom the ends of the world have come.
invenit. Quanta praelia et quas What wars and what rumors of wars have
opiniones accepimus we received!
praeliorum?
Gregorius: Sed his malis GREG. But that the end will not
praevenientibus, quia non statim immediately follow these evils which come
finis sequatur, adiungitur oportet first, it is added, These things must first
haec primum fieri; sed nondum come to pass; but the end is not yet, &c.
statim finis. Ultima enim tribulatio For the last tribulation is preceded by
multis tribulationibus praevenitur: many tribulations, because many evils
quia multa debent mala must come first, that they may await that
praecurrere, ut malum valeant evil which has no end. It follows, Then
sine fine nuntiare; unde sequitur said he to them, Nation shall rise against
tunc dicebat illis: surget gens nation, &c. For it must needs be that we
contra gentem, et regnum should suffer some things from heaven,
adversus regnum: quia necesse some from earth, some from the
est ut alia ex caelo, alia ex terra, elements, and some from men. Here then
alia ab elementis, alia ab are signified the confusions of men. It
hominibus patiamur. Hic ergo follows, And great earthquakes shall be in
signatur perturbatio hominum; diverse places. This relates to the wrath
sequitur enim et terraemotus from above.
magni erunt per loca: ecce
respectus irae desuper.
Chrysostomus: Terraemotus CHRYS. For an earthquake is at one time
enim quandoque irae signum est, a sign of wrath, as when our Lord was
nam et quando crucifixus est crucified the earth shook; but at another
dominus, mota est terra; time it is a token of God’s providence, as
quandoque vero provisionis when the Apostles were praying, the
indicium, sicut orantibus place was moved where they were
apostolis commotus est locus in assembled. It follows, and pestilence.
quo erant congregati. Sequitur et
pestilentiae.
Gregorius: Ecce inaequalitas GREG. Look at the vicissitudes of bodies.

corporum; et fames: ecce And famine. Observe the barrenness of
sterilitas terrae; terroresque de the ground. And fearful sights and great
caelo, et signa magna erunt: signs there shall be from heaven. Behold
ecce inaequalitas aeris: quod ad the variableness of the climate, which
eas tempestates referendum est, must be ascribed to those storms which
quae nequaquam ordinem by no means regard the order of the
temporum servant: quae enim seasons. For the things which come in
ordinate veniunt, signum non fixed order are not signs. For every thing
sunt. Omnia enim quae ad usum that we receive for the use of life we
vitae accepimus, ad usum pervert to the service of sin, but all those
convertimus culpae; sed cuncta things which we have bent to a wicked
quae ad usum pravitatis use, are turned to the instruments of our
infleximus, ad usum nobis punishment.
vertuntur ultionis.
Ambrosius: Occasum ergo AMBROSE; The ruin of the world then is

saeculi praecedent quaedam preceded by certain of the world’s
aegritudines mundi, scilicet calamities, such as famine, pestilence,
fames, pestilentia et persecutio. and persecution.
Theophylactus: Quidam autem THEOPHYL. Now some have wished to

haec non solum in place the fulfillment of these things not
consummatione futura, sed et only at the future consummation of all
tempore captionis Ierusalem things, but at the time also of the taking of
fuisse impleta voluerunt. Auctore Jerusalem. For when the Author of peace
namque pacis perempto, merito was killed, then justly arose among the
in eis seditiones et bella locum Jews wars and sedition. But from wars
habuerunt. Ex bellis autem pestis proceed pestilence and famine, the former
et fames consequitur: haec indeed produced by the air infected with
quidem aere cadaveribus infecto, dead bodies, the latter through the lands
illa incultis manentibus agris. Sed remaining uncultivated. Josephus also
et Iosephus intolerabiles relates the most intolerable distresses to
aerumnas evenisse recitat have occurred from famine; and at the
propter famem; et tempore time of Claudius Caesar there was a
Claudii Caesaris fames invaluit, severe famine, as we read in the Acts,
ut in actibus legitur: et plurima and many terrible events happened, A
terribilia contigerunt captionem
Ierusalem indicantia, ut Iosephus forboding, as Josephus says, the
narrat. destruction of Jerusalem.
Chrysostomus: Dicit autem, CHRYS. But He says, that the end of the
quod non statim finis civitatis city shall not come immediately, that is,
eveniet, ut scilicet Hierosolyma the taking of Jerusalem, but there shall be
capiatur, sed post praelia multa. many battles first.
Beda: Admonentur etiam BEDE; The Apostles are also exhorted

apostoli, ne terreantur his not to be alarmed by these forerunners,
praecurrentibus, ne nor to desert Jerusalem and Judea. But
Hierosolymam Iudaeamque the kingdom against kingdom, and the
deserant. Potest autem regnum pestilence of those whose word creeps as
contra regnum, et pestilentia a cancer, and the famine of hearing the
eorum quorum sermo serpit ut word of God, and the shaking of the whole
cancer, et fames audiendi verbi earth, and the separation from the true
Dei, et commotio universae faith, may be explained also in the
terrae, et a vera fide separatio, heretics, who contending one with another
etiam in haereticis intelligi, qui bring victory to the Church.
contra se invicem dimicantes,
Ecclesiae victoriam faciunt.
Ambrosius: Sunt autem et alia AMBROSE; There are also other wars
bella, quae vir sustinet which the Christian wages, the struggles
Christianus; diversarum quoque of different lusts, and the conflicts of the
praelia cupiditatum, will; and domestic foes are far more
studiorumque conflictus. Multo dangerous than all foreign.
etiam graviores sunt domestici
hostes quam extranei.
Lectio 4
12 πρὸ δὲ τούτων 12. But before all these, they

πάντων ἐπιβαλοῦσιν shall lay their hands on you,
and persecute you,
ἐφ' ὑμᾶς τὰς χεῖρας delivering you up to the
αὐτῶν καὶ διώξουσιν, synagogues, and into
παραδιδόντες εἰς τὰς prisons, being brought
συναγωγὰς καὶ before kings and rulers for
my name’s sake. 13. And it
φυλακάς,
shall turn to you for a
ἀπαγομένους ἐπὶ testimony. 14. Settle it
βασιλεῖς καὶ ἡγεμόνας therefore in your hearts, not
ἕνεκεν τοῦ ὀνόματός to meditate before what you
μου: 13 ἀποβήσεται shall answer: 15. For I will
give you a mouth and
ὑμῖν εἰς μαρτύριον. 14 wisdom which all your
θέτε οὖν ἐν ταῖς adversaries shall not be able
to gainsay nor resist. 16.
καρδίαις ὑμῶν μὴ And you shall be betrayed
προμελετᾶν both by parents and
ἀπολογηθῆναι, 15 ἐγὼ brethren, and kinsfolks, and
γὰρ δώσω ὑμῖν στόμα friends; and some of you
shall they cause to be put to
καὶ σοφίαν ᾗ οὐ
death. 17. And you shall be
δυνήσονται ἀντιστῆναι hated of all men for my
ἢ ἀντειπεῖν ἅπαντες οἱ name’s sake. 18. But there
ἀντικείμενοι ὑμῖν. 16 shall not an hair of your
παραδοθήσεσθε δὲ καὶ head perish. 19. In your
patience possess you your
ὑπὸ γονέων καὶ souls.
ἀδελφῶν καὶ
συγγενῶν καὶ φίλων,
καὶ θανατώσουσιν ἐξ
ὑμῶν, 17 καὶ ἔσεσθε
μισούμενοι ὑπὸ
πάντων διὰ τὸ ὄνομά
μου. 18 καὶ θρὶξ ἐκ τῆς
κεφαλῆς ὑμῶν οὐ μὴ
ἀπόληται. 19 ἐν τῇ
ὑπομονῇ ὑμῶν
κτήσασθε τὰς ψυχὰς
ὑμῶν.
Gregorius in Evang: Quia cuncta GREG. Because the things which have
quae praedicta sunt, non de been prophesied of arise not from the
iniustitia ferientis sunt, sed de injustice of the inflictor of them, but from
merito mundi patientis, facta the deserts of the world which suffers
pravorum hominum praenuntiantur, them, the deeds of wicked men are
cum dicitur sed ante haec omnia foretold; as it is said, But before all
inicient vobis manus suas, et these things, they shall lay their hands
persequentur, tradentes in upon you: as if He says First the hearts
synagogas et custodias, trahentes of men, afterwards the elements, shall
ad reges et praesides propter be disturbed, that when the order of
nomen meum; ac si dicat: prius things is thrown into confusion, it may
corda hominum, post elementa be plain from what retribution it arises.
turbabuntur, ut, cum rerum ordo For although the end of the world
confunditur, ex qua tribulatione depends upon its own appointed
veniat demonstretur. Nam quamvis course, yet finding some more corrupt
finis mundi ex ipso suo ordine than others who shall rightly be
pendeat, perversiores tamen overwhelmed in its fall, our Lord makes
quosque inveniens, quia digne them known.
ruinis illius opprimantur, innotescit.
Cyrillus: Vel hoc dicit, quia CYRIL; Or He says this, because

priusquam a Romanis Ierusalem before that Jerusalem should be taken
caperetur, passi persecutiones a by the Romans, the disciples, having
Iudaeis discipuli incarcerati sunt, et suffered persecution from the Jews,
praesentati principatibus. Missus were imprisoned and brought before
est Paulus Romam ad Caesarem, rulers; Paul was sent to Rome to
astititque Festo et Agrippae. Caesar, and stood before Festus and
Sequitur continget autem vobis in Agrippa.
It follows, And it shall turn to
testimonium. you for a testimony.
Graecus: In martyrium, idest, in In the Greek it is, for the glory of

martyrii gloriam. martyrdom.
Gregorius: Vel in testimonium, GREG. Or, for a testimony, that is,

videlicet eorum: quia vos against those who by persecuting you
persequendo, mortes inferunt, aut bring death upon themselves, or living
videndo non imitantur: ut inde do not imitate you, or themselves
perversi sine excusatione pereant becoming hardened perish without
unde electi exemplum capiunt ut excuse from whom the elect take
vivant. Sed auditis tot terroribus, example that they may live. But as
turbari poterant auditorum corda; hearing so many terrible things the
unde ad eorum consolationem hearts of men may be troubled He
subdit ponite ergo in cordibus therefore adds for their consolation,
vestris non praemeditari Settle it therefore in your hearts, &c.
quemadmodum respondeatis.
Theophylactus: Quia enim idiotae THEOPHYL. For because they were

erant et imperiti, hoc eis dominus foolish and inexperienced, the Lord tells
dicit, ne conturbarentur reddituri them this, that they might not be
sapientibus rationem; et causam confounded when about to give account
subdit ego enim dabo vobis os et to the wise. And He adds the cause,
sapientiam, cui non poterunt For I will give you a mouth and wisdom,
resistere et contradicere omnes which all your adversaries shall not be
adversarii vestri; quasi dicat: statim able to gainsay or resist. As if He said,
a me sortiemini facundiam et you shall forthwith receive of me
sapientiam, ut nec omnes eloquence and wisdom, so that all your
adversarii vestri si in unum adversaries, were they gathered
conveniant, resistere valeant vobis, together in one, shall not be able to
nec in sapientia, idest resist you, neither in wisdom, that is,
speculationum vi, nec in eloquentia the power of the understanding, nor in
et sermonis lepore. Saepe enim eloquence, that is, excellence of
multi sapientiam quidem habent in speech, for many men have often
mente; sed cum sint provocabiles wisdom in their mind, but being easily
ad turbationem, totum confundunt, provoked to their great disturbance, mar
cum tempus fuerit proponendi. Non the whole when their time of speaking
autem tales fuerunt apostoli; sed comes. But not such were the Apostles,
utrinque gratiosi fuerunt. for in both these gifts they were highly
favored.
Gregorius: Ac si dominus suis GREG. As if the Lord said to His

dicat: nolite terreri: vos ad disciples, “Be not afraid, go forward to
certamen acceditis, ego praelior: the battle, it is I that fight; you utter the
vos verba editis, sed ego sum qui words, I am He that speaks.”
loquor.
Ambrosius: Alibi autem Christus in AMBROSE; Now in one place Christ

discipulis, alibi pater, alibi spiritus speaks in His disciples, as here; in
loquitur patris. Non discordant ista, another, the Father; in another the Spirit
sed congruunt: quod unus loquitur, of the Father speaks. These do not
tres loquuntur, quia vox est una differ but agree together. In that one
Trinitatis. speaks, three speak, for the voice of the
Trinity is one.
Theophylactus: His autem dictis, THEOPHYL. Having in what has gone

et propulso imperitiae timore, subdit before dispelled the fear of
et aliud quiddam necessarium, inexperience, He goes on to warn them
quod eorum animos poterat of another very certain event, which
commovere, ne subito irruens eos might agitate their minds, lest falling
turbaret; sequitur enim trademini suddenly upon them, it should dismay
autem a parentibus et fratribus et them; for it follows, And you shall be
cognatis, et morte afficient ex betrayed both by parents, and brethren,
vobis. and kinsfolk, and some of you shall they
cause to be put to death.
Gregorius: Plus in nobis ea GREG We are the more galled by the

tormenta saeviunt quae ab illis persecutions we suffer from those of
patimur de quorum moribus whose dispositions we made sure,
praesumebamus: quia cum damno because together with the bodily pain,
corporis mala nos cruciant amissae we are tormented by the bitter pangs of
caritatis. lost affection.
Gregorius Nyssenus: GREG NYSS. But let us consider the

Consideremus autem statum qui state of things at that time. While all
tunc temporis erat. Omnibus men were suspected, kinsfolk were
suspectis, ad invicem dividebantur divided against one another, each
cognationes, invicem disgregatae differing from the other in religion; the
per cultus; et filius gentilis proditor gentile son stood up the betrayer of his
fiebat parentum fidelium; et in filium believing parents, and of his believing
qui crediderat, pater in infidelitate son the unbelieving father became the
obstinatus accusator fiebat. Omnis determined accuser; no age was
aetas erat exposita persequentibus spared in the persecution of the faith;
fidem, nec mulieribus succurrebat women were unprotected even by the
naturalis sexus fragilitas. natural weakness of their sex.
Theophylactus: His autem dictis, THEOPHYL. To all this He adds the

et de odio subiungit quod ab hatred which they shall met with from
omnibus patientur; sequitur enim et men.
eritis odio omnibus hominibus
propter nomen meum.
Gregorius: Sed quia dura sunt GREG. But because of the hard things
quae praedicuntur de afflictione foretold concerning the affliction of
mortis, protinus consolatio subditur death, there immediately follows a
de gaudio resurrectionis, cum consolation, concerning the joy of the
dicitur et capillus de capite vestro resurrection, when it is said, But there
non peribit; quasi dicat martyribus shall not a of your head perish. As
suis: cur timetis ne pereat quod though He said to the martyrs Why fear
incisum dolet, quando et illud in you for the perishing of that which when
vobis perire non potest quod cut, pains when that can not perish in
incisum non dolet? you, which when cut gives no pain?
Beda: Vel aliter. Capillus de capite BEDE; Or else, There shall not perish a
discipulorum domini non peribit: hair of the head of our Lord’s Apostles,
quia non solum fortia facta vel dicta because not only the noble deeds and
sanctorum, sed et tenuissima words of the Saints, but e en the
cogitatio digna mercede donabitur. slightest thought shall meet with its
deserving reward.
Gregorius Moralium: Qui autem GREG. He who preserves patience in

patientiam in adversis tenet, inde adversity, is thereby rendered proof
contra adversa omnia fortis efficitur: against all affliction, and so by
unde sibi et seipsum vincendo conquering himself, he gains the
dominatur; unde sequitur in government of himself; as it follows, In
patientia vestra possidebitis animas your patience shall you possess your
vestras. Quid enim est animas souls. For what is it to possess your
possidere nisi perfecte in omnibus souls, but to live perfectly in all things,
vivere, cunctisque mentis motibus and sitting it upon the citadel of virtue to
quasi ex arce virtutis dominari? hold in subjection every motion of the
mind?
Gregorius: Per patientiam igitur GREG. By patience then we possess

animas nostras possidemus; quia our souls, because when we are said to
dum nobismetipsis dominari govern; ourselves, we begin to possess
discimus, hoc ipsum incipimus you very thing which we are. But for this
possidere quod sumus. Idcirco reason, the possession of the soul is
autem possessio animae in virtute laid in the virtue of patience, because
patientiae ponitur, quia radix patience is the root and guardian which
omnium custosque virtutum are inflicted by others, and also to have
patientia est. Patientia vero est no feeling of indignation against him
aliena mala aequanimiter perpeti; who inflicts them.
contra eum quoque qui mala irrogat
nullo dolore morderi.
Lectio 5
20 ὅταν δὲ ἴδητε 20. And when you shall see

κυκλουμένην ὑπὸ Jerusalem compassed with
armies, then know that the
στρατοπέδων desolation thereof is nigh. 21.
ἰερουσαλήμ, τότε Then let them which are in
γνῶτε ὅτι ἤγγικεν ἡ Judea flee to the mountains;
ἐρήμωσις αὐτῆς. 21 and let them which are in the
midst of it depart out; and let
τότε οἱ ἐν τῇ ἰουδαίᾳ
not them that are in the
φευγέτωσαν εἰς τὰ countries enter thereinto. 22.
ὄρη, καὶ οἱ ἐν μέσῳ For these be the days of
αὐτῆς ἐκχωρείτωσαν, vengeance, that all things
καὶ οἱ ἐν ταῖς χώραις which are written may be
fulfilled. 23. But woe to them
μὴ εἰσερχέσθωσαν εἰς that are with child, and to
αὐτήν, 22 ὅτι ἡμέραι them that give suck, in those
ἐκδικήσεως αὗταί days! for there shall be great
εἰσιν τοῦ πλησθῆναι distress in the land, and
wrath upon this people. 24.
πάντα τὰ
And they shall fall by the
γεγραμμένα. 23 οὐαὶ edge of the sword, and shall
ταῖς ἐν γαστρὶ be led away captive into all
ἐχούσαις καὶ ταῖς nations: and Jerusalem shall
θηλαζούσαις ἐν be trodden down of the
Gentiles, until the times of
ἐκείναις ταῖς ἡμέραις: the Gentiles be fulfilled.
ἔσται γὰρ ἀνάγκη
μεγάλη ἐπὶ τῆς γῆς
καὶ ὀργὴ τῷ λαῷ
τούτῳ, 24 καὶ
πεσοῦνται στόματι
μαχαίρης καὶ
αἰχμαλωτισθήσονται
εἰς τὰ ἔθνη πάντα, καὶ
ἰερουσαλὴμ ἔσται
πατουμένη ὑπὸ
ἐθνῶν, ἄχρι οὗ
πληρωθῶσιν καιροὶ
ἐθνῶν.
Beda: Hactenus ea quae per BEDE, Hitherto our Lord had been
quadraginta annos, necdum fine speaking of those things which were to
adveniente, futura erant, dicta come to pass for forty years, the end not
sunt; hic ipse finis desolationis yet coming. He now describes the very
quae a Romano exercitu facta est, end itself of the desolation, which was
domini verbis exponitur, cum accomplished by the Roman army; as it
dicitur cum autem videritis is said, And when you shall see
circumdari ab exercitu Ierusalem, Jerusalem compassed, &c.
tunc scitote quia appropinquavit
desolatio eius.
Eusebius: Desolationem EUSEBIUS. By the desolation of

Ierusalem vocat non amplius eam Jerusalem, He means that it was never
a suis, nec secundum ritum again to be set up, or its legal rites to be
legalem constitui, ita quod nullus reestablished, so that no one should
expectet post futuram obsidionem expect, after the coming siege and
aliam innovationem fieri, sicut desolation, any restoration to take place,
accidit tempore regis Persarum, et as there was in the time of the Persian
illustris Antiochi, et iterum tempore king, Antiochus the Great, and Pompey.
Pompeii.
Augustinus ad Hesychium: Haec AUG. These words of our Lord, Luke

autem domini verba ideo Lucas has here related to show, that the
hoc loco commemoravit, ut abomination of desolation which was
ostendat tunc factam fuisse prophesied by Daniel, and of which
abominationem desolationis quae Matthew and Mark had spoken, was
a Daniele praedicta est, de qua fulfilled at the siege of Jerusalem.
Matthaeus et Marcus locuti sunt,
quando expugnata est Ierusalem.
Ambrosius: Iudaei enim AMBROSE; For the Jews thought that

putaverunt abominationem the abomination of desolation took place
desolationis tunc factam, eo quod when the Romans, in mockery of a
caput porci in templo iecerunt Jewish observance, cast a pig’s head
illudentes Romani Iudaicae ritum into the temple.
observantiae.
Eusebius: Dominus autem EUSEBIUS. Now our Lord, foreseeing

futuram in civitate praevidens that there would be a famine in the city,
famem, monebat discipulos ne in warned His disciples in the siege that
futura obsidione in civitatem was coming, not to betake themselves to
confugerent tamquam ad locum the city as a place of refuge, and under
tutum et a Deo protectum; sed God’s protection, but rather to depart
magis inde discederent, et ad from thence, and flee to the mountains.
montes confugerent; unde sequitur
tunc qui in Iudaea sunt, fugiant in
montes.
Beda: Ecclesiastica narrat historia, BEDE; The ecclesiastical history relates,

cunctos qui in Iudaea erant that all the Christians who were in
Christianos, imminente Judea, when the destruction of
Hierosolymorum excidio, Jerusalem was approaching, being
commonitos a domino, loco warned of the Lord, departed from that
discessisse, et trans Iordanem place, and dwelt beyond the Jordan in a
habitasse in civitate quadam Pella city called Pella, until the desolation of
nomine, donec desolatio Iudaeae Judea was ended.
compleretur.
Augustinus ad Hesychium: Pro AUG And before this, Matthew and Mark
hoc autem Matthaeus et Marcus said, And let him that is on the housetop
dixerunt: et qui supra tectum est, not come down into his house; and Mark
non descendat in domum; addit added, neither enter therein to take any
autem: nec introeat ut tollat aliquid thing out of his house; in place of which
de domo; pro quo Lucas subdit et Luke subjoins, And let them which are in
qui in medio eius sunt discedant. the midst of it depart out.
Beda: Sed quomodo ab exercitu BEDE; But how, while the city was
civitate iam circumdata, qui in already compassed with an army, were
medio eius sunt discedent? Nisi they to depart out? except that the
forte quod promisit tunc, non ad preceding word “then” is to be referred,
ipsum tempus obsidionis referatur, not to the actual time of the siege, but
sed ad proximum ante obsidionem the period just before, when first the
tempus, cum se primum miles armed soldiers began to disperse
Romanus per Galilaeae vel themselves through the parts of Galilee
Samariae fines coepit diffundere. and Samaria.
Augustinus ad Hesychium: Pro AUG. But where Matthew and Mark

eo autem quod Matthaeus et have written, Neither let him which is in
Marcus posuerunt: et qui in agro the field return back to take his clothes,
erit, non revertatur retro tollere Luke adds more clearly, And let not them
vestimentum suum, apertius iste that are in the countries enter thereinto,
subdit et qui in regionibus, non for these be the days of vengeance, that
intrent in eam; quia dies ultionis hi all the things which are written may be
sunt, ut impleantur omnia quae fulfilled.
scripta sunt.
Beda: Dies autem ultionis hi sunt, BEDE; And these are the days of
dies videlicet dominici sanguinis vengeance, that is, the days exacting
ultionem petentes. vengeance for our Lord’s blood.
Augustinus: Deinde similiter AUG. Then Luke follows in words similar

Lucas prosequitur, sicut et alii duo to those of the other two; But woe to
vae autem praegnantibus et them that are with child, and them that
nutrientibus in illis diebus. Et sic give suck in those days; and thus has
ergo Lucas patefecit quod poterat made plain what might otherwise have
esse incertum, scilicet id quod been doubtful, namely, that what was
dictum est de abominatione said of the abomination of desolation
desolationis, non ad saeculi finem, belonged not to the end of the world, but
sed ad expugnationem Ierusalem the taking of Jerusalem.
pertinere.
Beda: Dicit ergo vae BEDE; He says then, Woe to them that
praegnantibus, praesente nurse, or give suck, as some interpret it,
captivitate, et nutrientibus sive whose womb or arms now heavy with
mammantibus, ut quidam the burden of children, cause no slight
interpretantur, quarum vel uteri, vel obstacle to the speed of flight.
manus filiorum sarcina
praegravatae fugae necessitatem
non minimum impediunt.
Theophylactus: Quidam vero THEOPHYL. But some say that the Lord
dicunt, dominum per hoc hereby signified the devouring of
significare filiorum esum, quem et children, which Josephus also relates.
Iosephus narrat.
Chrysostomus: Deinde CHRYS. He next assigns the cause of

praedictorum assignat causam, what he had just now said, For there
dicens erit enim pressura magna shall be great distress in the land, and
super terram, et ira populo huic. wrath upon this people. For the miseries
Talia enim mala eos occupaverunt that took hold of them were such as, in
ut nulla deinceps aerumna possit the words of Josephus, no calamity can
eorum calamitatibus adaequari, ut henceforth compare to them.
Iosephus narravit.
Eusebius: Qualiter scilicet EUSEBIUS. For so in truth it was, that

advenientibus Romanis, et urbem when the Romans came and were taking
capientibus, multae catervae the city, many multitudes of the Jewish
Iudaici populi in ore gladii periere; people perished in the mouth of the
unde sequitur et cadent in ore sword; as it follows, And they shall fall by
gladii. Sed et plures necati sunt the edge of the sword. But still more
fame. Haec vero accidebant primo were cut off by famine. And these things
quidem sub Tito et Vespasiano, happened at first indeed under Titus and
post hos autem tempore Hadriani Vespasian, but after them in the time of
principis Romanorum, quando Hadrian the Roman general, when the
natale solum Iudaeis inaccessibile land of their birth was forbidden to the
est factum; unde sequitur et captivi Jews Hence it follows, And they shall be
ducentur in omnes gentes. Totum led away captive into all nations. For the
enim orbem Iudaei repleverunt, et Jews filled the whole land, reaching
usque ad fines terrae pervenerunt; even to the ends of the earth, and when
et cum eorum terra ab alienigenis their land was inhabited by strangers,
inhabitetur, solis ipsis est they alone could not enter it; as it
inaccessibilis facta; unde sequitur follows, And Jerusalem shall be trodden
et Ierusalem calcabitur a gentibus, down of the Gentiles, until the times of
donec impleantur tempora the Gentiles be fulfilled.
nationum.
Beda: Quae scilicet apostolus BEDE; Which indeed the Apostle makes
commemorat dicens: caecitas ex mention of when he says, Blindness in
parte facta est in Israel (...) et sic part is happened to Israel, and so all
omnis Israel salvus fiet; qui cum Israel shall be saved. Which when it
promissa salute fuerit potitus, ad shall have gained the promised
patrium solum rediturus non salvation, hopes not rashly to return to
temere speratur. the land of its fathers.
Ambrosius: Mystice autem AMBROSE; Now mystically, the

abominatio desolationis, adventus abomination of desolation is the coming
Antichristi est: eo quod sacrilegiis of Antichrist, for with ill-omened
infaustis mentium interiora sacrilege he pollutes the innermost
contaminet, sedens iuxta historiam recesses of the heart, sitting as it is
in templo, ut sibi vindicet divinae literally in the temple, that he may claim
solium potestatis. Iuxta to himself the throne of divine power. But
interpretationem autem spiritualem according to the spiritual meaning, he is
pulchre inducitur, eo quod in well brought in, because he desires to
affectibus singulorum vestigium impress firmly on the affections the
perfidiae suae confirmare footstep of his unbelief, disputing from
desideret, ex Scripturis disputans the Scriptures that he is Christ. Then
se esse Christum. Tunc shall come desolation, for very many
appropinquabit desolatio, quoniam falling away shall depart from the true
a vera religione plerique lapsi religion. Then shall be the day of the
desistent; tunc erit domini dies, Lord, since as His first coming was to
quoniam sicut primus adventus redeem sin, so also His second shall be
domini fuit propter redimenda to subdue iniquity, lest more should be
peccata, ita et secundus erit carried away by the error of unbelief.
propter reprimenda delicta, ne There is also another Antichrist, that is,
plures perfidiae errore labantur. the Devil, who is trying to besiege
Est et alius Antichristus, idest Jerusalem, i.e. the peaceful soul, with
Diabolus, qui Ierusalem, idest the hosts of his law. When then the Devil
animam pacificam, obsidere is in the midst of the temple, there is the
nitatur suae legis exercitu. Ergo desolation of abomination. But when
quando in medio templi est upon any one in trouble the spiritual
Diabolus, desolatio abominationis presence of Christ has shone, the unjust
est. Cum autem unicuique one is cast out, and righteousness
laboranti, Christi praesentia begins her reign. There is also a third
spiritualis illuxerit, tollitur iniquus Antichrist, as Arius and Sabellius and all
ex medio, et incipit regnare iustitia. who with evil purpose lead us astray. But
Est etiam tertius Antichristus, ut these are they who are with child, to
Arius et Sabellius et omnes qui whom woe is denounced, who enlarge
nos prava intentione seducunt. the size of their flesh, and the step of
Hae autem sunt praegnantes whose inmost soul waxes slow, as those
quibus vae dicitur, quae arvinam who are worn out in virtue, pregnant with
suae carnis extendant, et quibus vice. But neither do those with child
intimorum gressus pigrescat escape condemnation, who though firm
animorum, et effetae virtutum, in the resolution of good acts, have not
fetaeque vitiorum. Sed nec illae yet yielded any fruits of the work
praegnantes condemnationis undertaken. These are those which
expertes sunt, quae in bonorum conceive from fear of God, but do not all
actuum molimine constitutae, bring forth. For there are some which
necdum aliquos suscepti operis thrust forth the word abortive before their
dedere processus. Sunt quae Dei delivery. There are others too which
timore concipiunt, sed non omnes have Christ in the womb, but have not
pariunt: sunt enim quae abortivum yet formed Him. Therefore she who
excludunt verbum antequam brings forth righteousness, brings forth
pariant. Sunt etiam quae in utero Christ. Let us also hasten to nourish our
Christum habeant, sed nondum children, lest the day of judgment or
formaverunt. Ergo quae parit death find us as it were the parents of an
iustitiam, Christum parit. Nos imperfect offspring. And this you will do if
etiam parvulos nostros ablactare you keep all the words of righteousness
properemus, ne nos quasi in your heart, and wait not the time of old
imperfectorum parentes, aut iudicii age, but in your earliest years, without
dies aut mortis inveniat. Quod ita corruption of your body, quickly conceive
fiet, si omnia dicta iustitiae in wisdom, quickly nourish it. But at the end
corde custodias, nec senectutis shall all Judea be made subject to the
tempus expectes; sed in prima nations which shall believe, by the
aetate sapientiam sine corruptela mouth of the spiritual sword, which is the
corporis tui cito concipias, cito two-edged word.
nutrias. In fine autem Iudaea
omnis a nationibus credituris
subicietur in ore gladii spiritalis, qui
est sermo bis acutus.
Lectio 6
25 καὶ ἔσονται σημεῖα 25. And there shall be signs

ἐν ἡλίῳ καὶ σελήνῃ in the sun, and in the moon,
and in the stars; and upon the
καὶ ἄστροις, καὶ ἐπὶ earth distress of nations, with
τῆς γῆς συνοχὴ perplexity; the sea and the
ἐθνῶν ἐν ἀπορίᾳ waves roaring; 26. Men’s
ἤχους θαλάσσης καὶ hearts failing them for fear,
σάλου, 26 and for looking after those
things which are coming on
ἀποψυχόντων the earth: for the powers of
ἀνθρώπων ἀπὸ heaven shall be shaken. 27.
φόβου καὶ And then shall they see the
προσδοκίας τῶν Son of man coming in a cloud
with power and great glory.
ἐπερχομένων τῇ
οἰκουμένῃ, αἱ γὰρ
δυνάμεις τῶν
οὐρανῶν
σαλευθήσονται. 27
καὶ τότε ὄψονται τὸν
υἱὸν τοῦ ἀνθρώπου
ἐρχόμενον ἐν νεφέλῃ
μετὰ δυνάμεως καὶ
δόξης πολλῆς.
Beda: Quid impletis nationum BEDE; The events which were to follow
temporibus sequatur, ex ordine the fulfillment of the times of the Gentiles
manifestat, dicens erunt signa in He explains in regular order, saying,
sole et luna et stellis. There shall be signs in the sun, and in
the moon, and in the stars.
Ambrosius: Quae quidem signa AMBROSE; All which signs are more
secundum Matthaeum evidentius clearly described in Matthew, Then shall
exprimuntur: tunc, inquit, sol the sun be darkened, and the moon shall
obscurabitur, et luna non dabit not give her light, and the stars shall fall
lumen suum, et stellae cadent de from heaven.
caelo.
Eusebius: Tunc enim cum vitae EUSEBIUS. For at that time when the
corruptibilis consummatio agetur, end of this perishing life shall be
et secundum apostolum species accomplished, and, as the Apostle says,
huius mundi transibit, et novum The fashion of this world passes away,
succedet saeculum, in quo vice then shall succeed a new world in which
sensibilium luminarium ipse instead of sensible light, Christ Himself
Christus fulgebit quasi iubar et rex shall shine as a sunbeam, and as the
novi saeculi: cuius erit tanta King of the new world, and so mighty and
luminis virtus et gloria, ut sol, qui glorious will be His light, that the sun
nunc radiat, atque luna et cetera which now dazzles so brightly, and the
sidera, adventu maioris luminis moon and all the stars, shall be hidden
occultentur. by the coming of a far greater light.
Chrysostomus: Sicut enim in hoc CHRYS For as in this world the moon
saeculo luna et sidera mox and the stars are soon dimmed by the
obfuscantur orto sole; sic in rising of the sun, so at the glorious
gloriosa Christi apparitione sol appearance of Christ shall the sun
obtenebrescet, et luna non dabit become dark, and the moon not shed her
proprium iubar, et stellae cadent ray, and the stars shall fall from heaven,
de caelo, priore spoliatae amictu, stripped of their former attire, that they
ut potioris lucis amictu potiantur. may put on the robe of a better light.
Eusebius: Quae autem evenient EUSEBIUS. What things shall befall the
orbi post luminarium world after the darkening of the orbs of
obtenebrationem, ex quibus fiet light, and whence shall arise the
angustia gentium, consequenter straitening of nations, He next explains
exprimit, dicens et in terris as follows, And of the earth distress of
pressura gentium prae confusione nations, by reason of the confusion of the
sonitus maris et fluctuum: ubi roaring of the sea. Wherein He seems to
videtur docere principium teach, that the beginning of the universal
transmutationis universi futurum change will be owing to the failing of the
ex defectu substantiae humidae. watery substance. For this being first
Hac enim prima devorata, vel absorbed or congealed, so that no longer
congelata, ut non amplius is heard the roaring of the sea, nor do the
audiatur sonitus maris, nec waves reach the shore because of the
contingant arenam fluctus eius, exceeding drought, the other parts of the
causa exuberantis siccitatis, world, ceasing to obtain the usual vapor
ceterae mundi partes non amplius which came forth from the watery matter,
obtinentes vaporem solitum, shall undergo a revolution. Accordingly
emissum ex substantia humida, since the appearance of Christ must put
transmutationem patientur; et sic down the prodigies which resist God,
cum apparitio salvatoris confutare namely, those of Antichrist, the
debeat repugnantia Deo prodigia, beginnings of wrath shall take their rise
exordium sument furoris prooemia from droughts, such as that neither storm
ex siccitatibus, ut nec tempestas, nor roaring of the sea be any more
nec fremitus maris ulterius heard. And this event shall be succeeded
audiatur. Quo facto subsequetur by the distress of the men who survive;
angustia superstitum hominum; as it follows, Men’s hearts being dried up
unde sequitur arescentibus, idest for fear, and looking after those things
tabescentibus, hominibus prae which shall come upon the whole world.
timore et expectatione, eorum But the things that shall then come upon
scilicet quae supervenient the world He proceeds to declare,
universo orbi. Quae autem tunc adding, For the powers of heaven shall
ingruant mundo, consequenter be shaken.
ostendit, subdens nam virtutes
caelorum movebuntur.
Theophylactus: Vel aliter. Cum THEOPHYL. Or else, When the higher

alterabitur superior orbis, et world shall be changed, then also the
elementa inferiora merito patientur lower elements shall suffer loss; whence
iacturam; unde sequitur et in terris it follows, And on the earth distress of
pressura gentium prae confusione nations, &c. As if He said, the sea shall
sonitus maris et fluctuum; quasi roar terribly, and its shores shall be
dicat: mare terribiliter fremet, et shaken with the tempest, so that of the
littus maris agitabitur tempestate, people and nations of the earth there
ita ut sit populo terrae pressura, shall be distress, that is, a universal
idest communis miseria, et misery, so that they shall pine away from
tabescant timore et expectatione fear and expectation of the evils which
malorum irruentium mundo; unde are coming upon the world.
sequitur arescentibus hominibus
prae timore et expectatione, quae
supervenient universo orbi.
Augustinus ad Hesychium: Sed AUG. But you will say, your punishment
dices: confiteri vos poena vestra compels you to confess that the end is
compellit adesse iam fines, dum now approaching, seeing the fulfillment
impletur quod praenuntiatum est. of that which was foretold. For it is
Nullam enim patriam, nullum certain there is no country, no place in
locum, nostris temporibus non our time, which is not affected or
affligi aut tribulari certum est. Sed troubled. But if those evils which mankind
si ista mala quae nunc patitur now suffer are sure signs that our Lord is
genus humanum, certa sunt now about to come, what means that
indicia iam dominum esse which the Apostle says, For when they
venturum, quid est quod dicit shall say peace and safety. Let us see
apostolus: cum dixerint: pax et then if it be not perhaps better to
securitas? Videamus ergo ne forte understand the words of prophecy to be
melius intelligatur non eo modo not so fulfilled, but rather that they will
impleri quae praedicta sunt his come to pass when the tribulation of the
verbis; sed tunc potius esse whole world shall be such that it shall
ventura, quando sic erit tribulatio belong to the Church, which shall be
universo orbi ut ad Ecclesiam troubled by the whole world, not to those
pertineat, quae universo orbe who shall trouble it. For they are those
tribulabitur, non ad eos qui who shall say, Peace and safety. But now
tribulabunt eam: ipsi enim sunt these evils which are counted the
dicturi: pax et securitas. Nunc greatest and most immoderate, we see
autem ista mala quae tamquam to be common to both the kingdoms of
summa extremaque creduntur, Christ and the Devil. For the good and
utrique regno, Christi scilicet et the evil are alike afflicted with them, and
Diaboli, videmus esse communia: among these great evils is the yet
pariter quippe his boni affliguntur universal resort to licentious feasts. Is not
et mali; interque tanta mala adhuc this the being dried up from fear, or
usquequaque frequentantur rather the being burnt up from lust?
luxuriosa convivia. Hoccine est
arescere prae timore, an potius
inardescere prae libidine?
Theophylactus: Non solum THEOPHYL. But not only shall men be
autem mortales fluctuabunt cum tossed about when the world shall be
alterabitur mundus, sed etiam changed, but angels even shall stand
Angeli stupebunt in tam amazed at the terrible revolutions of the
terribilibus mutationibus universi; universe. Hence it follows, And the
unde sequitur nam virtutes powers of heaven shall be shaken.
caelorum movebuntur.
Gregorius in Evang: Quid enim GREG. For whom does He call the
virtutes caelorum, nisi Angelos, powers of heaven, but the angels,
dominationes, et principatus, et dominions, principalities, and powers?
potestates appellat? Quae in which at the coming of the strict Judge
adventu districti iudicis, nostris shall then appear visibly to our eyes, that
tunc oculis visibiliter apparebunt, they may strictly exact judgment of us,
ut districte tunc a nobis exigant seeing that now our invisible Creator
hoc quod nos modo invisibilis patiently bears with us.
conditor aequanimiter portat.
Eusebius: Cum etiam Dei filius sit EUSEBIUS. When also the Son of God
venturus in gloria, et confutaturus shall come in glory, and shall crush the
elatam tyrannidem filii peccati, proud empire of the son of sin, the
ministrantibus Angelis, caeli fores angels of heaven attending Him, the
a saeculo clausae patebunt, ut doors of heaven which have been shut
spectentur excelsa. from the foundation of the world shall be
opened, that the things that are on high
may be witnessed.
Chrysostomus: Vel virtutes CHRYS. Or the heavenly powers shall be

caelicae movebuntur, quamvis sibi shaken, although themselves know it not.
consciae non sint: videntes enim For when they see the innumerable
infinitas multitudines condemnari, multitudes condemned, they shall not
non intrepide stabunt illic. stand there without trembling.
Beda: Unde et in Iob dicitur: BEDE; Thus it is said in Job, the pillars of
columnae caeli contremiscunt, et heaven tremble and are afraid at his
pavent ad nutum eius. Quid ergo reproof. What then do the boards do,
faciunt tabulae, quando tremunt when the pillars tremble? what does the
columnae? Quid virgula deserti shrub of the desert suffer, when the
patitur, cum cedrus Paradisi cedar of Paradise is shaken?
concutitur?
Eusebius: Vel virtutes caelorum EUSEBIUS. Or the powers of heaven are

sunt quae praesunt sensibilibus those which preside over the sensible
partibus universi: quae quidem parts of the universe, which indeed shall
tunc movebuntur, ut potiorem then be shaken that they may attain to a
statum attingant. Absolventur better state. For they shall be discharged
enim in saeculo novo a ministerio, from the ministry with which they serve
quo Deo serviunt circa sensibilia God toward the sensible bodies in their
corpora secundum corruptionis perishing condition.
statum.
Augustinus: Sed ne dominus, AUG. But that the Lord may not seem to
propinquante secundo adventu have foretold as extraordinary those
suo, ea pro magno praedixisse things concerning His second coming,
videatur quae huic mundo etiam which were wont to happen to this world
ante primum eius adventum fieri even before His first coming, and that we
consueverant, et rideamur ab eis may not be laughed at by those who
qui plura in historia gentium et have read more and greater events than
maiora legerunt, haec quae dicta these in the history of nations, I think
sunt, melius in Ecclesia existimo what has been said may be better
intelligi. Ecclesia enim est sol, et understood to apply to the Church. For
luna, et stellae, cui dictum est: the Church is the sun, the moon, and the
pulchra ut luna, electa ut sol; quae stars, to whom it was said, Fair as the
tunc non apparebit, moon, elect as the sun. And she will then
persecutoribus ultra modum not be seen for the unbounded rage of
saevientibus. the persecutors.
Ambrosius: Plurimis etiam a AMBROSE; While many also fall away

religione deficientibus, clara fides from religion, clear faith will be obscured
obscurabitur nube perfidiae; quia by the cloud of unbelief, for to me that
sol caelestis in ea, fide minuitur Sun of righteousness is either diminished
vel augetur; et sicut menstruis, or increased according to my faith; and
idest mensium, defectibus, luna as the moon in its monthly wanings, or
vel terrae oppositu, cum fuerit ex when it is opposite the sun by the
regione solis, vanescit; sic et interposition of the earth, suffers eclipse,
sancta Ecclesia, cum lumini so also the holy Church when the sins of
caelesti vitia carnis obsistunt, the flesh oppose the heavenly light,
fulgorem divini luminis de Christi cannot borrow the brightness of divine
radiis non potest mutuari: nam in light from Christ’s rays. For in
persecutionibus lucem divini solis persecutions, the love of this world
plerumque amor vitae huius generally shuts out the light of the divine
excludit. Cadunt etiam stellae, Sun; the stars also fall, that is, men who
idest gloria micantes viri, si shine in glory fall when the bitterness of
persecutionis acerbitas persecution waxes sharp and prevails.
convalescat, quae oportet fieri And this must be until the multitude of the
donec Ecclesiae multitudo Church be gathered in, for thus are the
cumuletur: sic enim probantur good tried and the weak made manifest.
boni, sic produntur infirmi.
Augustinus: Quod autem dictum AUG. But in the words, And upon the
est et in terris pressura gentium, earth distress of nations, He would
gentes voluit intelligi, non quae in understand by nations, not those which
semine Abrahae benedicentur, shall be blessed in the seed of Abraham,
sed quae ad sinistram stabunt. but those which shall stand on the left
hand.
Ambrosius: Ergo varii animorum AMBROSE; So severe then will be the
aestus ita graves erunt ut manifold fires of our souls, that with
delictorum multitudine male consciences depraved through the
consciis futuri iudicii metu, sacri multitude of crimes, by reason of our fear
nobis ros fontis arescant. of the coming judgment, the dew of the
Quemadmodum autem domini sacred fountain will be dried upon us. But
expectatur adventus, ut eius as the Lord’s coming is looked for, in
praesentia in toto fiat vel hominis order that His presence may dwell in the
orbe vel mundi, quae fit in whole circle of mankind or the world,
singulis, cum omnibus affectibus which now dwells in each individual who
receperint Christum; sic virtutes has embraced Christ with his whole
caelorum in adventu domini heart, so the powers of heaven shall at
augmentum gratiae consequentur, our Lord’s coming obtain an increase of
et plenitudine divinitatis propius se grace, and shall be moved by the
infundente movebuntur. Sunt fullness of the Divine nature more closely
etiam virtutes caelorum, quae infusing itself. There are also heavenly
enarrant gloriam Dei, quae powers which proclaim the glory of God,
pleniore Christi infusione which shall be stirred by a fuller infusion
movebuntur, ut videant Christum. of Christ, that they may see Christ.
Augustinus: Vel virtutes AUG. Or the powers of heaven shall be

caelorum movebuntur, quia impiis stirred, because when the ungodly
persequentibus, quidam fideles persecute, some of the most stout-
fortissimi turbabuntur. Sequitur et hearted believers shall be troubled.
tunc videbunt filium hominis.
Theophylactus: Tam fideles THEOPHYL. It follows, And then shall

quam infideles: radiabit enim they see the Son of man coming in the
amplius sole tam ipse quam crux clouds. Both the believers and
eius: unde ab omnibus unbelievers shall see Him, for He Himself
cognoscetur. as well as His cross shall glisten brighter
than the sun, and so shall be observed of
all.
Augustinus ad Hesychium: AUG. But the words, coming in the

Quod autem dicit venientem in clouds, may be taken in two ways. Either
nube, duobus modis accipi potest: coming in His Church as it were in a
sive in Ecclesia sua tamquam in cloud, as He now ceases not to come.
nube venientem, sicut nunc venire But then it shall be with great power and
non cessat; sed ideo tunc cum majesty, for far greater will His power and
potestate magna et maiestate, might appear to His saints, to whom He
quia maior maiestas et potestas will give great virtue, that they may not
illius apparebit sanctis, quibus be overcome in such a fearful
magnam virtutem dabit, ne tanta persecution. Or in His body in which He
persecutione vincantur; sive in sits at His Father’s right hand He must
corpore suo, in quo sedet ad rightly be supposed to come, and not
dexteram patris, merito credendus only in His body, but also in a cloud, for
est non solum in eodem corpore, He will come even as He went away, And
verum etiam in nube venturus: a cloud received him out of their sight.
quoniam sic veniet sicut abiit;
nubes autem suscepit eum ab
oculis eorum.
Chrysostomus: Semper enim CHRYS. For God ever appears in a

Deus in nube apparet, secundum cloud, according to the Psalms, clouds
illud: nubes et caligo in circuitu and darkness are round about him.
eius: unde et filius hominis in Therefore shall the Son of man come in
nubibus veniet, ut Deus et the clouds as God, and the Lord, not
dominus, non latenter, sed in secretly, but in glory worthy of God.
gloria digna Deo; et ideo subdit Therefore He adds, with great power and
cum potestate magna et majesty.
maiestate.
Cyrillus: Intelligendum est CYRIL; Great must be understood in like

similiter magna. Primam enim manner. For His first appearance He
apparitionem prosecutus est cum made in our weakness and lowliness, the
infirmitate et humilitate nostra; sed second He shall celebrate in all His own
secundam celebrabit cum propria power.
potestate et magna maiestate.
Gregorius in Evang: In potestate GREG. For in power and majesty will

enim et maiestate visuri sunt men see Him, whom in lowly stations
quem in humilitate positum audire they refused to hear, that so much the
noluerunt; ut virtutem eius tanto more acutely they may feel His power, as
tunc districtius sentiant, quanto they are now the less willing to bow the
cervicem cordis ad eius necks of their hearts to His sufferings.
patientiam non inclinant.
Lectio 7
28 ἀρχομένων δὲ 28. And when these things

τούτων γίνεσθαι begin to come to pass, then
look up, and lift up your
ἀνακύψατε καὶ heads; for your redemption
ἐπάρατε τὰς κεφαλὰς draws nigh. 29. And he
ὑμῶν, διότι ἐγγίζει ἡ spoke to them a parable;
ἀπολύτρωσις ὑμῶν. 29 Behold the fig tree, and all
the trees; 30. When they
καὶ εἶπεν παραβολὴν
now shoot forth, you see and
αὐτοῖς: ἴδετε τὴν know of your own selves that
συκῆν καὶ πάντα τὰ summer is now nigh at hand.
31. So likewise you, when
δένδρα: 30 ὅταν you see these things come
προβάλωσιν ἤδη, to pass, know you that the
kingdom of God is nigh at
βλέποντες ἀφ' ἑαυτῶν hand. 32. Verily I say to you,
γινώσκετε ὅτι ἤδη This generation shall not
ἐγγὺς τὸ θέρος ἐστίν: pass away, till all be fulfilled.
31 οὕτως καὶ ὑμεῖς, 33. Heaven and earth shall
pass away: but my words
ὅταν ἴδητε ταῦτα
shall not pass away.
γινόμενα, γινώσκετε
ὅτι ἐγγύς ἐστιν ἡ
ἀμὴν λέγω ὑμῖν ὅτι οὐ
μὴ παρέλθῃ ἡ γενεὰ
αὕτη ἕως ἂν πάντα
γένηται. 33 ὁ οὐρανὸς
καὶ ἡ γῆ
παρελεύσονται, οἱ δὲ
λόγοι μου οὐ μὴ
παρελεύσονται.
Gregorius in Evang: Quia GREG. Having in what has gone before

praemissa contra reprobos dicta spoken against the reprobate, He now
sunt, mox ad electorum turns His words to the consolation of the
consolationem verba vertuntur; elect; for it is added, When these things
nam subditur his autem fieri begin to be, look up, and lift up your
incipientibus, respicite et levate heads, for your redemption draws nigh;
capita vestra, quoniam as if he says, When the buffetings of the
appropinquat redemptio vestra; ac world multiply, lift up your heads, that is,
si dicat: cum plagae mundi rejoice your hearts, for when the world
crebrescunt, levate capita, idest closes whose friends you are not, the
exhilarate corda: quia dum finitur redemption is near which you seek. For
mundus, cuius amici non estis, in holy Scripture the head is often put for
prope fit redemptio quam the mind, for as the members are ruled
quaesistis. In Scriptura enim sacra by the head, so are the thoughts
saepe caput pro mente ponitur: regulated by the mind. To lift up our
quia sicut capite reguntur membra, heads then, is to raise up our minds to
ita cogitationes mente disponuntur. the joys of the heavenly country.
Capita itaque levare, est mentes
nostras ad gaudia patriae caelestis
erigere.
Eusebius: Vel aliter. Transactis EUSEBIUS. Or else, To those that have

corporalibus aderunt intelligibilia et passed through the body and bodily
caelestia, scilicet regnum saeculi things, shall be present spiritual and
non amplius transituri; et tunc heavenly bodies: that is, they will have
dignis salubria promissa tribuentur; no more to pass the kingdom of the
unde dicitur his autem fieri world, and then to those that are worthy
incipientibus, respicite et levate shall be given the promises of salvation.
capita vestra, quoniam For having received the promises of
appropinquat redemptio vestra. God which we look for, we who before
Acceptis enim Dei promissis quae were crooked shall be made upright,
speramus, erigemur qui ante curvi and we shall lift up our heads who were
fueramus, et elevabimus capita before bent low; because the
nostra, humiliati quondam, eo quod redemption which we hoped for is at
redemptio nostra quam hand; that namely for which the whole
sperabamus, aderit, illa scilicet creation waits.
quam tota creatura expectat.
Theophylactus: Idest, perfecta THEOPHYL. That is, perfect liberty of

libertas corporis et animae. Sicut body and soul. For as the first coming of
enim primus adventus domini fuit our Lord was for the restoration of our
ad reformationem animarum souls, so will the second be manifested
nostrarum, sic secundus ad to the restoration of our bodies.
reformationem corporum
celebrabitur.
Eusebius: Dicit autem haec ad EUSEBIUS. He speaks these things to

discipulos suos, non tamquam ad His disciples, not as to those who would
eos qui durare deberent in vita ista continue in this life to the end of the
usque ad terminum mundi; sed world, but as if uniting in one body of
quasi uno corpore existente ipsis, believers in Christ both themselves and
et nobis, et posteris usque ad us and our posterity, even to the end of
consummationem mundi credituris the world.
in Christum.
Gregorius: Quod autem calcari GREG. That the world ought to be

mundus atque despici debeat, trampled upon and despised, He proves
provida comparatione manifestat by a wise comparison, adding, Behold
cum subdit videte ficulneam, et the fig tree and all the trees, when they
omnes arbores: cum producunt ex now put forth fruit, you know that
se fructum, scitis quoniam prope summer is near. As if He says, as from
est aestas: ita et vos, cum videritis the fruit of the tree the summer is
haec fieri, scitote quoniam prope perceived to be near, so from the fall of
est regnum Dei: quasi dicat: sicut the world the kingdom of God is known
ex fructu arboris vicina aestas to be at hand. Hereby is it manifested
agnoscitur, ita ex ruina mundi that the world’s fall is our fruit. For
prope cognoscitur esse regnum hereunto it puts forth buds, that
Dei. Et ex hoc ostenditur quia whomever it has fostered in the bud it
fructus mundi ruina est. Ad hoc may consume in slaughter. But well is
enim germinat, ut quaecumque the kingdom of God compared to
germine aluit, cladibus consumat. summer; for then the clouds of our
Bene autem regnum Dei aestati sorrow flee away, and the days of life
comparatur, quia tunc moeroris brighten up under the clear light of the
nostri nebulae transeunt, et vitae Eternal Sun.
dies aeterni solis claritate
fulgescunt.
Ambrosius: Matthaeus autem de AMBROSE; Matthew speaks of the fig-

sola dixit ficulnea, hic de arboribus tree only, Luke of all the trees. But the
omnibus. Duplicem autem habet fig-tree shadows forth two things, either
figuram ficulnea; vel cum dura the ripening of what is hard, or the
mitescunt, vel cum peccata luxuriance of sin; that is, either that,
luxuriant. Sive ergo cum fructus in when the fruit bursts forth in all trees
omnibus virescit arboribus et and the fruitful fig-tree abounds, (that is,
ficulnea fecunda iam floret; idest when every tongue confesses God,
cum omnis lingua confitetur Deo, even the Jewish people confessing
confitente etiam populo Him,) we ought to hope for our Lord’s
Iudaeorum, sperare domini coming, in which shall be gathered in as
debemus adventum, quo tamquam at summer the fruits of the resurrection.
temporibus aestivis resurrectionis Or, when the man of sin shall clothe
fructus metentur: sive cum levem himself in his light and fickle boasting as
fragilemque iactantiam, tamquam it were the leaves of the synagogue, we
folia synagogae, homo iniquitatis must then suppose the judgment to be
induerit, conicere debemus drawing near. For the Lord hastens to
appropinquare iudicium: nam reward faith, and to bring an end of
remunerare fidem dominus et sinning.
delinquendi finem afferre festinat.
Augustinus ad Hesychium: Cum AUG. But when He says, When you

autem dicit cum videritis haec fieri, shall see these things to come to pass,
quae intelligere poterimus nisi ea what can we understand but those
quae supra memorata sunt? In his things which were mentioned above. But
autem est quod ait et tunc videbunt among them we read, And then shall
filium hominis venientem. Proinde they see the Son of man coming. When
cum hoc visum fuerit, non iam erit therefore this is seen, the kingdom of
regnum Dei, sed prope erit. An God is not yet, but nigh at hand. Or
dicendum est, non omnia quae must we say that we are not to
supra commemorata sunt, esse understand all the things before
intelligenda, ubi ait cum videritis mentioned, when He says, When you
haec fieri, sed aliqua eorum, hoc shall see these things, &c. but only
scilicet excepto quod dictum est, et some of them; this for example being
tunc videbunt filium hominis? Sed excepted, And then shall they see the
Matthaeus aperuit, nullis exceptis Son of man. But Matthew would plainly
esse accipiendum, dicens: ita et have it taken with no exception, for he
vos cum videritis haec omnia: inter says, And so you, when you see all
quae est quod videbitur filius these things, among which is the seeing
hominis veniens, ut intelligatur de the coming of the Son of man; in order
adventu quo nunc venit in membris that it may be understood of that coming
suis tamquam in nubibus, vel in whereby He now comes in His members
Ecclesia tamquam in nube magna. as in clouds, or in the Church as in a
great cloud.
Titus: Vel aliter. Dicit prope est TITUS BOST. Or else, He says, the
regnum Dei, quia dum haec fient, kingdom of God is at hand, meaning
nondum ultimus finis rerum that when these things shall be not yet
eveniet, sed iam in finem tendent: shall all things come to their last end,
nam et ipse adventus domini but they shall be already tending
eliminans omnium principatum et towards it. For the very coming of our
potestatem praeparat regno Dei. Lord itself, casting out every principality
and power, is the preparation for the
kingdom of God.
Eusebius: Sicut enim in hac vita EUSEBIUS. For as in this life, when
sol hieme recedente, ac winter dies away, and spring succeeds,
succedente vere, radium calidum the sun sending forth its warm rays
mittens fovet ac vivificat humi cherishes and quickens the seeds hid in
condita semina, exuentia priscam the ground, just laying aside their first
figuram, pullulant autem nova form, and the young plants sprout forth,
varium virorem habentia; sic et having put on different shades of green;
gloriosus unigeniti Dei adventus so also the glorious coming of the Only-
vivificativis radiis illustrans novum begotten of God, illuminating the new
saeculum, dudum condita per world with His quickening rays shall
totum mundum semina, scilicet bring forth into light from more excellent
dormientes in pulvere terrae, bodies than before the seeds that have
potioribus corporibus quam prius long been hidden in the whole world, i.e.
producet in lucem, ac confutata those who sleep in the dust of the earth.
morte regnabit deinceps vita And having vanquished death, He shall
saeculi novi. reign from henceforth the life of the new
world.
Gregorius: Omnia autem GREG. But all the things before

praedicta sub magna certitudine mentioned are confirmed with greet
confirmantur, cum subditur amen certainly, when He adds, Verily I say to
dico vobis, quia non praeteribit you, &c.
generatio haec donec omnia fiant.
Beda: Multum commendat quod ita BEDE; He strongly commends that

praenuntiat. Et, si dicere fas est, which he thus foretell. And, if one may
iuratio eius est quod dicit amen so speak, his oath is this, Amen, I say to
dico vobis: amen quippe you. Amen is by interpretation “true.”
interpretatur verum. Igitur veritas Therefore the truth says, I tell you the
dicit: verum dico vobis: quod si non truth, and though He spoke not thus, He
diceret, mentiri omnino non posset. could by no means lie. But by
Generationem autem, aut omne generation he means either the whole
human race, or especially the Jews.
genus humanum dicit, aut
specialiter Iudaeorum.
Eusebius: Vel generationem dicit EUSEBIUS. Or by generation He means

novam generationem Ecclesiae the new generation of His holy Church,
sanctae suae, ostendens showing that the generation of the
duraturum populum fidelium usque faithful would last up to that time, when
ad id tempus quo visurus sit omnia it would see all things, and embrace with
et eventus verborum salvatoris its eyes the fulfillment of our Savior’s
oculis apprehendet. words.
Theophylactus: Quia enim THEOPHYL. For because He had

turbationes et bella et alterationes foretold that there should be
tam elementorum quam ceterarum commotions, and wars and changes,
rerum futurum esse praedixerat; ne both of the elements and in other things,
quis suspicaretur quod et ipsa lest any one might suspect that
Christianitas peritura foret, Christianity itself also would perish, He
subiungit caelum et terra adds, Heaven and earth shall pass
transibunt, verba autem mea non away, but my words shall not pass
transibunt; quasi dicat: etsi cuncta away: as if He said, Though all things
commoveantur, fides tamen mea should be shaken, yet shall my faith fail
non deficiet: ex quo innuit not. Whereby He implies that He sets
Ecclesiam praeferri toti creaturae: the Church before the whole creation.
siquidem creatura patietur The creation shall suffer change, but the
alterationem; fidelium vero Church of the faithful and the words of
Ecclesia et sermones Evangelii the Gospel shall abide for ever.
permanebunt.
Gregorius: Vel aliter caelum et GREG. Or else, The heaven and, earth
terra transibunt etc., quasi dicat: shall pass away, &c. As if He says, All
omne quod apud nos durabile est, that with us seems lasting, does not
sine mutatione durabile ad abide to eternity without change, and all
aeternitatem non est; et omne that with Me seems to pass away is held
quod apud me transire cernitur, fixed and immovable, for My word which
fixum et sine transitu tenetur: quia passes away utters sentences which
sine mutabilitate manentes remain unchangeable, and abide for
sententias exprimit sermo meus, ever.
qui transit.
Beda: Caelum autem quod BEDE; But by the heaven which shall
transibit, non aethereum, sive pass away we must understand not the
sidereum, sive aereum, a quo aves ethereal or the starry heaven, but the air
caeli nominantur, intelligere from which the birds are named “of
debemus. Si autem terra transibit, heaven.” But if the earth shall pass
quomodo Ecclesiastes dicit: terra away, how does Ecclesiastes say, The
in aeternum stat? Sed aperta earth stands for ever? Plainly then the
ratione caelum et terra per eam heaven and earth in the fashion which
quam nunc habent, imaginem they now have shall pass away, but in
transeunt, attamen per essentiam essence subsist eternally.
sine fine subsistunt.
Lectio 8
34 προσέχετε δὲ 34. And take heed to

ἑαυτοῖς μήποτε yourselves, lest at any time
your hearts be overcharged
βαρηθῶσιν ὑμῶν αἱ with surfeiting, and
καρδίαι ἐν κραιπάλῃ drunkenness, and cares of
καὶ μέθῃ καὶ μερίμναις this life, and so that day
βιωτικαῖς, καὶ ἐπιστῇ come upon you unawares.
35. For as a snare shall it
ἐφ' ὑμᾶς αἰφνίδιος ἡ
come on all them that dwell
ἡμέρα ἐκείνη 35 ὡς on the face of the whole
παγὶς. ἐπεισελεύσεται earth. 36. Watch you
γὰρ ἐπὶ πάντας τοὺς therefore, and pray always,
καθημένους ἐπὶ that you may be accounted
worthy to escape all these
πρόσωπον πάσης τῆς things that shall come to
γῆς. 36 ἀγρυπνεῖτε δὲ pass, and to stand before
ἐν παντὶ καιρῷ the Son of man.
δεόμενοι ἵνα
κατισχύσητε ἐκφυγεῖν
ταῦτα πάντα τὰ
μέλλοντα γίνεσθαι,
καὶ σταθῆναι
ἔμπροσθεν τοῦ υἱοῦ
τοῦ ἀνθρώπου.
Theophylactus: Posuit supra THEOPHYL. Our Lord declared above

dominus terribilia et sensibilia the fearful and sensible signs of the
malorum indicia quae occupabunt evils which should overtake sinners,
peccatores, sed contra haec mala against which the only remedy is
remedium est cautela et oratio; watching and prayer, as it is said, And
unde dicitur attendite autem vobis, take heed to yourselves, lest at any
ne forte graventur corda vestra in time, &c.
crapula et ebrietate.
Basilius: Singulum animalium a BASIL; Every animal has within itself

conditore omnium Deo habet certain instincts which it has received
intrinsecus causas facientes ad from God, for the preservation of its own
tutelam consistentiae propriae: being. Wherefore Christ has also given
propter quod et Christus nobis us this warning, that what comes to
dedit hanc monitionem, ut quae illis them by nature, may be ours by the aid
a natura, haec nobis auxilio rationis of reason and prudence: that we may
et cautela contingant: fugientibus flee from sin as the brute creatures
quidem peccatum, ut irrationabilia shun deadly food, but that we seek after
fugiunt mortifera pabula, righteousness, as they wholesome
inquirentibus vero iustitiam, sicut herbs. Therefore said He, Take heed to
illa herbas nutritivas requirunt; et yourselves, that is, that you may
ideo dicit attendite vobis, ut scilicet distinguish the noxious from the
discernere possitis a salubri wholesome. But since there are two
nocivum. Sed quoniam dupliciter ways of taking heed to ourselves, the
contingit attendere, hinc quidem one with the bodily eyes, the other by
corporis oculis, illinc vero per the faculties of the soul, and the bodily
intellectivam virtutem, oculus eye does not reach to virtue; it remains
corporis virtutem non attingit: restat that we speak of the operations of the
igitur dictum esse de opere soul. Take heed, that is, Look around
intellectus, attendite; hoc est, you on all sides, keeping an ever
undique circumspicite vos, pervigil watchful eye to the guardianship of your
habentes ad vestram custodiam soul. He says not, Take heed to your
animae lumen. Neque autem dixit own or to the things around, but to
attendite vestris, aut eis quae circa yourselves. For you are mind and spirit,
vos sunt, sed vobis: vos enim estis your body is only of sense. Around you
intellectus et anima; vestrum autem are riches, arts, and all the appendages
corpus est sensus; circa vos autem of life, you must not mind these, but
opes, artes et reliqua vitae your soul, of which you must take
supellex; quibus non monet especial care. The same admonition
attendendum, sed animae, cuius tends both to the healing of the sick,
praecipua cura habenda. Eadem and the perfecting of those that are well,
vero admonitio aegrotantes sanat, namely, such as are the guardians of
et sanos perficit; servatores the present, the providers of the future,
praesentium, et provisores not judging the actions of others, but
futurorum; non alienorum strictly searching their own, not suffering
censores, sed suorum scrutatores; the mind to be the slave of their
non dimittentes intellectum servum passions but subduing the irrational part
fieri passionum, sed irrationale of the soul to the rational. But the
animae subicientes rationali. Cur reason why we should take heed He
autem sit attendendum, subiungit adds as follows, Lest at any time your
dicens ne forte graventur corda hearts be overcharged, &c.
vestra in crapula et ebrietate et
curis huius vitae.
Titus: Quasi dicat: cavete ne TITUS BOST. As if He says, Beware

lumina mentis vestrae graventur: lest the eyes of your mind wax heavy.
cura namque praesentis vitae, et For the cares of this life, and surfeiting,
crapula, et ebrietas fugant and drunkenness, scare away
prudentiam, quassant fidem, prudence, shatter and make shipwreck
operantur naufragia. of faith.
Basilius: Est autem ebrietas CLEM. ALEX. Drunkenness is an

nimius usus vini; crapula vero excessive use of wine; crapula is the
anxietas et nausea quae est in uneasiness, and nausea attendant on
ebrietate, a motione capitis Graeco drunkenness, a Greek word so called
vocabulo dicta. Sicut igitur cibis ne from the motion of the head. And a little
esuriamus, sic et potibus ne sitim below. As then we must partake of food
patiamur, utendum est, vitando lest we suffer hunger, so also of drink
diligentius lapsum. Fallax enim est lest we thirst, but with still greater care
vini ingestio. Anima autem vino to avoid falling into excess. For the
libera prudentissima erit et optima; indulgence of wine is deceitful, and the
sed humectata vini vaporibus quasi soul when free from wine will be the
quadam nube velatur. wisest and best, but steeped in the
fumes of wine is lost as in a cloud.
Curiositas autem huius vitae
quamvis nihil inhibitorum continere BASIL; But carefulness, or the care of
videatur, si tamen ad cultum this life, although it seems to have
divinum non coadiuvet, vitanda est; nothing unlawful in it, nevertheless if it
et quare hoc dixerit, ostendit conduce not to religion, must be
subdens et superveniat in vos avoided. And the reason why He said
repentina dies illa. this He shows by what comes next, And
so that day come upon you unawares.
Theophylactus: Non enim cum THEOPHYL. For that day will not come
deliberatione veniet dies illa, sed when men are expecting it, but
ex improviso et furtim capiens unlooked for and by stealth, taking as a
tamquam laqueus non caventes; snare those who are unwary. For as a
unde sequitur tamquam laqueus snare shall it come upon all them that sit
enim superveniet in omnes qui upon the face of the earth. But this we
sedent super faciem omnis terrae. may diligently keep far from us. For that
Quod diligentius discuti potest. day will take those that sit on the face of
Capiet enim dies illa sedentes in the earth, as the unthinking and slothful.
superficie terrae quasi But as many as are prompt and active
impraemeditatos et inertes. in the way of good, not sitting and
Quotquot vero sunt solertes et loitering on the ground, but rising from
agiles ad bonum, non sedentes, et it, saying to themselves, Rise up, be
otiantes in terrenis; sed surgentes gone, for here there is no rest for you.
ab eis, sibi dicentes: surge, vade, To such that day is not as a perilous
quoniam non est hic tibi requies; snare, but a day of rejoicing.
talibus non est illa dies, ut laqueus,
in discrimen, sed ut dies festivus.
Eusebius: Praedicta igitur docuit EUSEBIUS. He taught them therefore

esse attendenda ad cavendam to take heed to the things we have just
gravedinem inde provenientem; before mentioned, lest they fall into the
unde sequitur vigilate itaque, omni indolence resulting therefrom. Hence it
tempore orantes, ut digni follows, Watch you therefore, and pray
habeamini fugere ista omnia quae always, that you may be accounted
futura sunt. worthy to escape all those things that
shall come to pass.
Theophylactus: Scilicet famem, THEOPHYL. Namely, hunger,

pestem, et cetera huiusmodi, quae pestilence, and such like, which for a
temporaliter electis et aliis time only threaten the elect and others,
imminent, et ea quae postmodum and those things also which are
accidunt reis perenniter: illa enim hereafter the lot of the guilty for ever.
aliter cavere non possumus, nisi For these we can in no wise escape,
per vigilias et orationes. save by watching and prayer.
Augustinus de Cons. Evang: AUG. This is supposed to be that flight

Haec intelligitur illa fuga quam which Matthew mentions; which must
Matthaeus commemorat, quae non not be in the winter or on the sabbath
debet fieri in hieme vel sabbato. Ad day. To the winter belong the cares of
hiemem pertinent curae huius this life, which are mournful as the
vitae, quae tristes sunt velut hiems: winter, but to the sabbath surfeiting and
ad sabbatum vero crapula et drunkenness, which drowns and buries
ebrietas, quae carnali laetitia the heart in carnal luxury and delight,
luxuriaque cor submergit atque since on that day the Jews are
obruit; quod malum sabbati nomine immersed in worldly pleasure, while
significatur, quia illo die Iudaei they are lost to a spiritual sabbath.
deliciis affluunt, dum spirituale
sabbatum ignorant.
Theophylactus: Et quia THEOPHYL. And because a Christian

Christianum decet non solum needs not only to flee evil, but to strive
fugere mala, sed etiam niti ad to obtain glory, He adds, And to stand
gloriam assequendam, subdit et before the Son of man. For this is the
stare ante filium hominis: haec est glory of angels, to stand before the Son
enim angelica gloria stare ante of man, our God, and always to behold
filium hominis Deum nostrum, et His face.
faciem eius iugiter cernere.
Beda: Et certe si quis sapiens BEDE; Now supposing a physician

medicus praeciperet attendere a should bid us beware of the juice of a
succo alicuius herbae, ne certain herb, lest a sudden death
repentinus interitus superveniat, overtake us, we should most earnestly
magno studio medici mandata attend to his command; but when our
servaremus: nunc autem salvatore Savior warns us to shun drunkenness
admonente ebrietatem, et and surfeiting, and the cares of this
crapulam, et curas saeculi esse world, men have no fear of being
cavendas, his sauciari et consumi wounded and destroyed by them; for
non timent: quia fidem quam the faith which they put in the caution of
medici dictis praebent, domini the physician, they disdain to give to the
verbis praebere contemnunt. words of God.
Lectio 9
37 ἦν δὲ τὰς ἡμέρας 37. And in the day time he

ἐν τῷ ἱερῷ διδάσκων, was teaching in the temple;
and at night he went out, and
τὰς δὲ νύκτας abode in the mount that is
ἐξερχόμενος called the mount of Olives.
ηὐλίζετο εἰς τὸ ὄρος 38. And all the people came
τὸ καλούμενον early in the morning to him in
the temple, for to hear him.
ἐλαιῶν: 38 καὶ πᾶς ὁ
λαὸς ὤρθριζεν πρὸς
αὐτὸν ἐν τῷ ἱερῷ
ἀκούειν αὐτοῦ.
Beda: Quae verbis praeceperat BEDE; What our Lord commanded in

dominus, suis confirmat exemplis: word, He confirms by His example. For
nam qui nos ante iudicis He who bid us watch and pray before the
adventum, et incertum singulorum coming of the Judge, and the uncertain
exitum, ad vigilandum hortatus end of each of us, as the time of His
est, et orandum, et ipse, Passion drew near, is Himself instant in
imminente tempore passionis teaching, watching, and prayer. As it is
suae, doctrinae, vigiliis et said, And in the day time he was
precibus instat; unde dicitur erat teaching in the temple, whereby He
autem diebus docens in templo: in conveys by His own example, that it is a
quo suo exemplo insinuat hoc thing worthy of God, to watch, or by word
esse digne Deo vigilare, vel dicto and deed to point out the way of truth to
vel facto proximis viam veritatis our neighbor.
ostendere.
Cyrillus: Quae autem erant quae CYRIL; But what were the things He
docebat nisi transcendentia taught, unless such as transcended the
cultum legis? Instabat enim worship of the law?
tempus quo debebat umbra in
veritatem transformari.
Theophylactus: Tacuerunt autem THEOPHYL. Now the Evangelists are

Evangelistae pleraque silent as to the greater part of Christ’s
documentorum Christi, qui, cum teaching; for whereas He preached for
per triennium fere praedicaverit, the space nearly of three years, all the
documenta eius quae teaching which they have written down
conscripserunt, dicet aliquis vix ad would scarcely, one might say, suffice for
unius diei sermonem sufficere. Ex the discourse of a single day. For out of a
pluribus ergo pauca describentes, great many things extracting a few, they
dederunt nobis quemdam gustum have given only a taste as it were of the
dulcedinis doctrinae ipsius. sweetness of His teaching. But our Lord
Ostendit autem nobis dominus here instructs us, that we ought to
quod oporteat noctu et quiete address God at night and in silence, but
alloqui Deum, et in die prodesse in day time to be doing good to men; and
hominibus; et colligere quidem in to gather indeed at night, but in the day
nocte, distribuere vero collecta in distribute what we have gathered. As it is
die; unde subditur noctibus vero added, And at night he went out and
exiens morabatur in monte qui abode in the mount that is called Olivet.
vocatur oliveti; non quasi opus Not that He had need of prayer, but He
habens oratione, sed ad did this for our example.
exemplum dandum hoc egit.
Cyrillus: Quia vero eloquium eius CYRIL; But because His speech was
in potestate erat, et potestative with power, and with authority He applied
transferebat in spiritualem cultum to spiritual worship the things which had
quae per Moysen et prophetas been delivered in figures by Moses and
tradita fuerant in figuris, populus the Prophets, the people heard Him
eum avidius audiebat; unde gladly. As it follows, And the whole
sequitur et omnis populus people made haste to come early to hear
manicabat, idest mane venire him in the temple. But the people who
accelerabat, ad eum in templo, came to Him before light might with
audire eum. Populo autem ante fitness say, O God my God, early do I
Lucanum venienti ad eum, wait upon you.
congruum erat dicere: Deus,
Deus meus, ad te de luce vigilo.
Beda: Mystice autem et nos, cum BEDE; Now mystically, we also when
inter prospera sobrie et pie et amid our prosperity we behave ourselves
iuste conversamur, diebus in soberly, piously, and honestly, teach by
templo docemus, quia formam day time in the temple, for we hold up to
boni operis fidelibus praebemus; the faithful the model of a good work; but
noctibus vero in monte oliveti at night we abide on mount Olivet, when
moramur, quia in tenebris in the darkness of anguish we are
angustiarum spiritali consolatione refreshed with spiritual consolation; and
respiramus: et ad nos quoque to us also the people come early in the
populus manicat, cum vel morning, when either having shaken off
discussis operibus tenebrarum vel the works of darkness, or scattered all
cunctis nebulis pressurarum nos the clouds of sorrow, they follow our
imitatur. example.
Caput 22 CHAPTER XXII

Lectio 1
1 ἤγγιζεν δὲ ἡ ἑορτὴ 1. Now the feast of

τῶν ἀζύμων ἡ unleavened bread drew nigh
which is called the Passover.
λεγομένη πάσχα. 2 2. And the Chief Priests and
καὶ ἐζήτουν οἱ Scribes sought how they
ἀρχιερεῖς καὶ οἱ might kill him; for they feared
γραμματεῖς τὸ πῶς the people.
ἀνέλωσιν αὐτόν,
ἐφοβοῦντο γὰρ τὸν
λαόν.
Chrysostomus: Umbra CHRYS. The actions of the Jews were a

nostrorum fuerunt festa Iudaica; et shadow of our own. Accordingly if you
ideo si quaesieris a Iudaeo de ask of a Jew concerning the Passover,
Pascha et azymis, nil magni and the feast of unleavened bread, he
proferet, commemorans will tell you nothing momentous,
liberationem ab Aegypto. Si quis mentioning the deliverance from Egypt;
autem a me quaesierit, non audiet whereas should a man inquire of me he
Aegyptum nec Pharaonem, sed would not hear of Egypt or Pharaoh, but
absolutionem erroris et of freedom from sin and the darkness of
tenebrarum Diaboli, non per Satan, not by Moses, but by the Son of
Moysen, sed per filium Dei. God;
Glossa: Ad cuius passionem GLOSS. Whose Passion the Evangelist

enarrandam accedens being about to relate, introduces the
Evangelista praemittit de figura, figure of it, saying, Now the feast of
dicens appropinquabat autem dies unleavened bread drew nigh, which is
festus azymorum, qui dicitur called the Passover.
Pascha.
Beda: Pascha quidem, quod BEDE; Now the Passover, which is

Hebraice dicitur phase, non a called in Hebrew “Phase,” is not so
passione, sed a transitu named from the Passion, but from the
nominatur; eo quod exterminator passing over, because the destroying
videns sanguinem in foribus angel, seeing the blood on the doors of
Israelitarum pertransierit, nec the Israelites, passed over them, and
percusserit primogenita eorum. touched not their first-born. Or the Lord
Vel ipse dominus praebens Himself, giving assistance to His people,
auxilium populo suo desuper walked over them. But herein is the
ambulavit. Hoc autem inter difference between the Passover and the
Pascha et azyma distat, quod feast of unleavened bread, that by the
Pascha ipse solus dies appellatur Passover is meant that day alone on
in quo agnus occidebatur ad which the lamb was slain towards the
vesperam, hoc est decima quarta evening, that is, on the fourteenth day of
luna primi mensis; decima quinta the first month, but on the fifteenth, when
autem luna, quando egressus est the Israelites went out of Egypt, followed
de Aegypto, succedebat festivitas the feast of unleavened bread for seven
azymorum septem diebus usque days, up to the twenty-first of the same
ad vigesimam primam diem month. Hence the writers of the Gospel
eiusdem mensis; unde Evangelii substitute one indifferently for the other.
Scriptura indifferenter unum pro As here it is said, The day of unleavened
alio ponere solet; unde hic dicitur bread, which is called the Passover. But
dies azymorum, qui dicitur it is signified by a mystery, that Christ
Pascha. Significatur autem per having suffered once for us, has
mysterium, quod Christus semel commanded us through the whole time
pro nobis passus, per totum of this world which is passed in seven
tempus huius saeculi, quod days, to live in the unleavened bread of
septem diebus agitur, in azymis sincerity and truth.
sinceritatis et veritatis praecepit
esse vivendum.
Chrysostomus: Principes autem CHRYS. The Chief Priests set about their
sacerdotum nefarias res tractant impious deed on the feast, as it follows,
in festo; unde sequitur et And the Chief Priests and Scribes, &c.
quaerebant principes sacerdotum Moses ordained only one Priest, at
et Scribae quomodo Iesum whose death another was to be
interficerent. Moyses quidem appointed. But at that time, when the
unum praecepit esse principem Jewish customs had begun to fall away,
sacerdotum, et illo defuncto creari there were many made every year.
alium. Tunc vero, cum inciperent These then wishing to kill Jesus, are not
Iudaici ritus dissolvi, multi erant afraid of God, lest in truth the holy time
principes sacerdotum annuatim should aggravate the pollution of their
creati. Hi ergo volentes Iesum sin, but every where fear man. Hence it
occidere, non metuunt divina, ne follows, For they feared the people.
scilicet ex tempore sacro maius
incurrant peccati contagium: sed
ubique timent humana; unde
sequitur timebant vero plebem.
Beda: Non quidem seditionem BEDE; Not indeed that they

metuentes, sed caventes ne apprehended sedition, but were afraid
auxilio populi de suis manibus lest by the interference of the people He
tolleretur. Haec autem ante should be taken out of their hands. And
biduum Paschae congregatis eis these things Matthew reports to have
in atrio Caiphae Matthaeus acta taken place two days before the
attestatur. Passover, when they were assembled in
the judgment hall of Caiaphas.
Lectio 2
3 εἰσῆλθεν δὲ σατανᾶς 3. Then entered Satan into

εἰς Ἰούδαν τὸν Judas surnamed Iscariot,
being of the number of the
καλούμενον twelve. 4. And he went his
ἰσκαριώτην, ὄντα ἐκ τοῦ way, and communed with
ἀριθμοῦ τῶν δώδεκα: 4 the Chief Priests and
καὶ ἀπελθὼν captains, how he might
betray him to them. 5. And
συνελάλησεν τοῖς
they were glad, and
ἀρχιερεῦσιν καὶ covenanted to give him
στρατηγοῖς τὸ πῶς money. 6. And he
αὐτοῖς παραδῷ αὐτόν. 5 promised, and sought
καὶ ἐχάρησαν καὶ opportunity to betray him to
them in the absence of the
συνέθεντο αὐτῷ multitude.
ἀργύριον δοῦναι. 6 καὶ
ἐξωμολόγησεν, καὶ
ἐζήτει εὐκαιρίαν τοῦ
παραδοῦναι αὐτὸν ἄτερ
ὄχλου αὐτοῖς.
Theophylactus: Quia dictum est THEOPHYL. Having already said that

quod principes sacerdotum the Chief Priests sought means how
quaerebant modum quo they might slay Jesus without incurring
interficientes Iesum, nullum any danger, he next goes on to relate
incurrerent periculum, consequenter the means which occurred to them, as
modus qui eis occurrit, narratur cum it is said, Then entered Satan into
dicitur intravit autem Satanas in Judas.
Iudam.
Titus: In Iudam Satanas intravit, non TITUS BOST. Satan entered into
impellens, sed patulum inveniens Judas not by force, but finding the
ostium: nam oblitus omnium quae door open. For forgetful of all that he
viderat, ad solam avaritiam dirigebat had seen, Judas now turned his
intuitum. thoughts solely to covetousness.
Chrysostomus: Ponit autem eius CHRYS. St. Luke gives his surname,
cognomen, subdens qui because there was another Judas.
cognominabatur Iscariotes: erat
enim alius Iudas.
Titus: Subdit autem unum de TITUS BOST. And he adds, one of the
duodecim: nam numerum twelve, since he made up the number,
adimplebat, non autem vere though he did not truly discharge the
fungebatur apostolica dignitate. Apostolic office. Or the Evangelist
adds this, as it were for contrast sake.
As if he said, “He was of the first band
of those who were especially chosen.”
Chrysostomus: Vel hoc addit

Evangelista velut absonum quidem,
ac si diceret: erat de primo choro
diligentius electorum.
Beda: Non est autem huic BEDE; There is nothing contrary to

contrarium quod Ioannes dicit, post this in what John says, that after the
bucellam intrasse in eum Satanam: sop Satan entered into Judas; seeing
quia nunc intravit ut quasi alienum he now entered into him as a stranger,
tentaret, tunc autem quasi proprium but then as his own, whom he might
ad quaecumque vellet agenda lead after him to do whatsoever he
attraheret. willed.
Chrysostomus: Attende autem CHRYS, Observe the exceeding

magnam Iudae nequitiam, tum quia iniquity of Judas, that he both sets out
per se proficiscitur, tum quia pro by himself, and that he does this for
pretio hoc facit; sequitur enim et gain. It follows, And he went his way,
abiit, et locutus est cum principibus and communed with the chief priests
sacerdotum et magistratibus and captains.
quemadmodum illum traderet eis. Et
gavisi sunt.
Theophylactus: Magistratus hic THEOPHYL. The magistrates here

appellantur praepositi mentioned were those appointed to
constructionum templi, vel etiam illi take care of the buildings of the
quos Romani populo praefecerant temple, or it may be those whom the
ne proruerent in tumultus, erant Romans had set over the people to
enim seditiosi. keep them from breaking forth into
tumult; for they were seditious.
Chrysostomus: Propter avaritiam CHRYS. By covetousness then Judas

autem Iudas factus est talis; sequitur became what he was, for it follows,
enim et pacti sunt pecuniam illi dare. And they covenanted to give him
Tales enim avaritia generat money. Such are the evil passions
passiones: reddit impios, et Deum which covetousness engenders, it
ignorare compellit; et si millies makes men irreligious, and compels
benefactum sit eis, ad nocendum them to lose all knowledge of God,
impellit; unde et hic sequitur et though they have received a thousand
spopondit. benefits from Him, nay, even to injure
Him, as it follows, And he contracted
with them.
Theophylactus: Idest, pepigit et THEOPHYL. That is, he bargained

promisit. Et quaerebat and promised. And sought opportunity
opportunitatem ut eum traderet sine to betray him to them, without the
turbis; idest, quaerebat eum tradere crowds, that is, when he saw Him
quando videret eum seorsum standing by Himself apart, in the
existentem sine turbis. absence of the multitude.
Beda: Multi autem Iudae scelus BEDE; Now many shudder at the
exhorrent, nec tamen cavent: qui wickedness of Judas, yet do not guard
enim caritatis et veritatis iura spernit, against it. For whosoever despises the
Christum, qui est veritas et caritas, laws of truth and love, betrays Christ
prodit; maxime cum non infirmitate who is truth and love. Above all, when
vel ignorantia peccet, sed ad he sins not from infirmity or ignorance
similitudinem Iudae quaerat but after the likeness of Judas seeks
opportunitatem, ut arbitris opportunity, when no one is present, to
absentibus veritatem mendacio, change truth for a lie, virtue for crime.
virtutem crimine immutet.
Lectio 3
7 ἦλθεν δὲ ἡ ἡμέρα 7. Then came the day of

τῶν ἀζύμων, [ἐν] ᾗ unleavened bread, when the
Passover must be killed. 8.
ἔδει θύεσθαι τὸ And he sent Peter and John,
πάσχα. 8 καὶ saying, Go and prepare us the
ἀπέστειλεν πέτρον Passover, that we may eat. 9.
καὶ ἰωάννην εἰπών, And they said to him, Where
will you that we prepare? 10.
πορευθέντες
And he said to them, Behold,
ἑτοιμάσατε ἡμῖν τὸ when you are entered into the
πάσχα ἵνα φάγωμεν. city, there shall a man meet
9 οἱ δὲ εἶπαν αὐτῷ, you, bearing a pitcher of
ποῦ θέλεις water; follow him into the
house where he enters in. 11.
ἑτοιμάσωμεν; 10 ὁ δὲ And you shall say to the
εἶπεν αὐτοῖς, ἰδοὺ goodman of the house, The
εἰσελθόντων ὑμῶν Master said to you, Where is
εἰς τὴν πόλιν the guest-chamber, where I
shall eat the Passover with
συναντήσει ὑμῖν
ἄνθρωπος κεράμιον my disciples? 12. And he shall
ὕδατος βαστάζων: show you a large upper room
furnished: there make ready.
ἀκολουθήσατε αὐτῷ 13. And they went, and found
εἰς τὴν οἰκίαν εἰς ἣν as he had said to them: and
εἰσπορεύεται. 11 καὶ they made ready the
ἐρεῖτε τῷ Passover.
οἰκοδεσπότῃ τῆς
οἰκίας, λέγει σοι ὁ
διδάσκαλος, ποῦ
ἐστιν τὸ κατάλυμα
ὅπου τὸ πάσχα μετὰ
τῶν μαθητῶν μου
φάγω; 12 κἀκεῖνος
ὑμῖν δείξει ἀνάγαιον
μέγα ἐστρωμένον:
ἐκεῖ ἑτοιμάσατε. 13
ἀπελθόντες δὲ εὗρον
καθὼς εἰρήκει αὐτοῖς,
καὶ ἡτοίμασαν τὸ
πάσχα.
Titus: Ut nobis dominus caeleste TITUS BOST. Our Lord, in order to leave
Pascha dimitteret, typicum us a heavenly Passover, ate a typical
manducavit, figuram removens, ut one, removing the figure, that the truth
veritas locum obtineret; unde might take its place.
dicitur venit autem dies
azymorum, in qua necesse erat
occidi Pascha.
Beda: Dies azymorum Paschae BEDE; By the day of unleavened bread

quartamdecimam primi mensis of the Passover, He means the fourteenth
appellat, quando, fermento day of the first month, the day on which,
abiecto, Pascha, idest agnus, having put away the leaven, they were
occidi ad vesperam consueverat. accustomed to hold the Passover, that is,
the lamb, towards evening.
Eusebius: Si quis autem dicat: si EUSEBIUS. But should any one say, “If
prima die azymorum discipuli on the first day of unleavened bread the
salvatori parant Pascha, ergo et disciples of our Savior prepare the
eadem die oportet nos Pascha Passover, on that day then should we
celebrare: dicemus, hoc non also celebrate the Passover;” we answer,
fuisse monitionem, sed historiam that this was not an admonition, but a
facti quod accidit tempore history of the fact. It is what took place at
salutiferae passionis. Aliud autem the time of the saving Passion; but it is
est narrare gesta vetera, et aliud one thing to relate past events, another to
sancire, ac posteris statuta sanction and leave them an ordinance to
relinquere. Quin etiam salvator posterity. Moreover, the Savior did not
non egit Pascha cum Iudaeis, keep His Passover with the Jews at the
quando agnum immolabant: nam time that they sacrificed the lamb. For
illi quidem hoc egerunt in they did this on the Preparation, when
parasceve, quando passus est our Lord suffered. Therefore they entered
dominus; unde non introierunt in not into the hall of Pilate, that they might
atrium Pilati, ut manducarent not be defiled, but might eat the
Pascha: ex quo enim veritati Passover. For from the time that they
insidiati sunt, verbum veritatis a conspired against the truth, they drove far
se expulerunt, non primo die from them the Word of truth. Nor on the
azymorum, quo die debebat first day of unleavened bread, on which
immolari Pascha, manducantes the Passover ought to be sacrificed, did
solitum sibi Pascha (erant enim they eat their accustomed Passover, for
erga aliud attenti), sed die they were intent upon something else,
sequenti post illam, quae erat but on the day after, which was the
azymorum secunda. Dominus second of unleavened bread. But our
vero prima die azymorum, hoc est Lord on the first day of unleavened
quinta feria sabbati, Pascha cum bread, that is, on the fifth day of the
discipulis peregit. week, kept the Passover with His
disciples.
Theophylactus: Eadem autem THEOPHYL. Now on the same fifth day

quinta feria mittit duos ex He sends two of His disciples to prepare
discipulis suis ad parandum the Passover, namely, Peter and John the
Pascha, Petrum scilicet et one in truth as loving, the other as loved.
Ioannem, alterum scilicet ut In all things showing, that even to the end
diligentem, alterum ut dilectum; of His life He opposed not the law. And
unde sequitur et misit Petrum et He sends them to a strange house; for
Ioannem, dicens: euntes parate He and His disciples had no house, else
nobis Pascha, ut manducemus: would He have kept the Passover in one
per omnia manifestans quod of them. So it is added, And they said
usque ad extremum vitae non est Where will you that we prepare?
adversatus legi. Mittit autem eos
ad alienam domum: nam nulla
domus erat ei, neque discipulis
suis; alioquin apud aliquem
eorum Pascha celebrasset; et
ideo subditur at illi dixerunt: ubi
vis paremus?
Beda: Quasi dicant: non BEDE; As if to sad, We have no abode,

habemus domicilium, non we have no place of shelter. Let those
habemus tabernaculum. Audiant hear this, who busy themselves in
quibus aedificandarum domorum building houses. Let them know that
cura est: cognoscant Christum Christ, the Lord of all places, had no
omnium dominum, locum ubi where to lay His head.
caput reclinaret non habuisse.
Chrysostomus: Cum autem CHRYS. But as they knew not to whom

ignorarent ad quem mitterentur, they were sent, He gave them a sign, as
signum dedit eis, sicut et Samuel Samuel to Saul, as it follows, And he told
Sauli; unde subditur et dixit ad to them, Behold, when you are entered
eos: ecce introeuntibus vobis in into the city, there shall a man meet you
civitatem, occurret vobis homo bearing a pitcher of water; follow him into
amphoram aquae portans: the house where he enters in.
sequimini eum in domum in quam
intrat.
Ambrosius: Primum maiestatem AMBROSE; First observe the greatness

divinitatis adverte: cum discipulis of His divine power. He is talking with His
loquitur, et iam novit quid alibi sit disciples, yet knows what will happen in
futurum; deinde dignationem eius another place. Next behold His
intuere: quia non persona divitis condescension, in that He chooses not
aut potentis eligitur, sed pauper the person of the rich or powerful, but
ambitur, et angustum hospitium seeks after the poor, and prefers a mean
pauperis amplis nobilium aedibus inn to the spacious palaces of nobles.
antefertur. Sciebat autem Now the Lord was not ignorant of the
dominus nomen eius, cuius name of the man whose mystery He
sciebat mysterium et occursum; knew, and that he would meet the
sed ideo sine nomine designatur, disciples, but he is mentioned without a
ut ignobilis aestimetur. name, that he may be counted as
ignoble.
Theophylactus: Vel ideo mittit THEOPHYL. He sends them for this

eos ad hominem ignotum, ut reason to an unknown man: to show
ostendat quod passionem them that He voluntarily underwent His
voluntarie subiit. Qui enim Passion, since He who so swayed the
mentem huius ignoti viri subegit ut mind of one unknown to Him, that He
eos susciperet, poterat should receive them, was able to deal
quodcumque voluisset cum with the Jews just as He wished. But
Iudaeis tractare. Dicunt autem some say that He gave not the name of
quidam quod ideo non dixit the men, lest the traitor knowing his
nomen hominis, ne proditor name might open the house to the
cognito nomine domum panderet Pharisees, and they should have come
Pharisaeis, qui venientes and taken Him before that the supper
cepissent eum priusquam coena was eaten, and He had delivered the
fieret, et spiritualia mysteria spiritual mysteries to was disciples. But
discipulis traderet: sed quibusdam He directs them by particular signs to a
indiciis in quamdam domum dirigit certain house; whence it follows, And you
eos; unde sequitur et dicetis shall say to the goodman of the house,
patrifamilias domus: dicit tibi The Master said, Where is the guest-
magister: ubi est diversorium ubi chamber, &c. And he will show you an
Pascha cum discipulis meis upper room, &c.
manducem? Et ipse vobis
ostendet coenaculum magnum
stratum; et ibi parate.
Glossa: Quibus signis inventis, GLOSS. And perceiving these signs, the
discipuli sollicite quae mandata disciples zealously fulfilled all that had
eis fuerant, impleverunt; unde been commanded them; as it follows,
sequitur euntes autem invenerunt And they went and found as he had said
sicut praedixit illis Iesus, et to them, and made ready the Passover.
paraverunt Pascha.
Beda: Hoc Pascha exponens BEDE; To explain this Passover, the

apostolus ait: Pascha nostrum Apostle says, Christ our passover is
immolatus est Christus; quod sacrificed for us. Which Passover in truth
quidem Pascha tunc necesse erat must needs have been slain there, as it
occidi, quasi paterno consilio ac was so ordained by the Father’s counsel
definitione sancitum, qui licet die and determination. And thus although on
sequenti, hoc est decimaquinta the next day, that is, the fifteenth, He was
luna sit crucifixus, hac tamen crucified, yet, on this night on which the
nocte, qua agnus immolabatur a lamb was slain by the Jews, being seized
Iudaeis, tentus ac ligatus, and bound, He consecrated the
immolationis, hoc est passionis beginning of His sacrifice, that is, of His
suae, sacravit exordium. Passion.
Theophylactus: Intelligamus THEOPHYL. By the day of unleavened

autem diem quidem azymorum bread, we must understand that
totam conversationem quae est in conversation which is wholly in the light
luce spiritali, nullam redolentem of the Spirit, having lost all trace of the
vetustatem primae old corruption of Adam’s first
praevaricationis Adae, in qua transgression. And living in this
viventes non decet delectari in conversation, it becomes us to rejoice in
Christi mysteriis. Haec autem the mysteries of Christ. Now these
mysteria Petrus et Ioannes mysteries Peter and John prepare, that
parant, idest actio et is, action and contemplation, fervid zeal
contemplatio, fervor zeli et and peaceful meekness. And these
mansuetudo pacifica. His autem preparers a certain man meets, because
paratoribus occurrit homo: quia in what we have just mentioned, lies the
per praedicta reperimus statum condition of man who was created after
hominis qui creatus est ad the image of God. And he carries a
imaginem Dei: qui portat pitcher of water, which signifies the grace
amphoram aquae, quae significat of the Holy Spirit. But the pitcher is
gratiam spiritus sancti: amphora humbleness of heart; for He gives grace
autem est humilitas cordis: to the humble, who know themselves to
humilibus enim dat gratiam, qui be but earth and dust.
se cognoscunt esse terram et
pulverem.
Ambrosius: Vel amphora est AMBROSE; Or the pitcher is a more

mensura perfectior; aqua autem perfect measure, but the water is that
est quae sacramentum Christi which was thought meet to be a
esse meruit; quae lavare meruit, sacrament of Christ; to wash, not to be
non lavari. washed.
Beda: Parant autem Pascha ubi BEDE; They prepare the Passover in that
aquae infertur amphora; quia house, whither the pitcher of water is
tempus adest quo veri Paschae carried, for the time is at hand in which to
cultoribus typicus de limine the keepers of the true Passover, the
auferatur cruor; et ad tollenda typical blood is taken away from the lintel,
crimina vivifici fontis Baptisma and the baptism of the life giving fountain
consecratur. is consecrated to take away sin.
Origenes super Matth: Ego ORIGEN, But I think that the man who
autem puto quod homo qui meets the disciples as they enter into the
ingredientibus discipulis in city, carrying a pitcher of water, was some
civitatem occurrit amphoram servant of a master of a house, carrying
aquae portans, erat quidam water in an earthen vessel either for
minister patrisfamilias, portans washing or for drinking. And this I think is
mundatoriam aut potabilem Moses conveying the spiritual doctrine in
aquam in vase fictili; quem puto fleshly histories. But they who follow him
esse Moysen, spiritalem not, do not celebrate the Passover with
doctrinam portantem in Jesus. Let us then ascend with the Lord
corporalibus historiis. Qui autem united to us, to the upper part in which is
non consequuntur spiritualiter the guest-chamber, which is shown by
eum, non celebrant Pascha cum the understanding, that is, the goodman
Iesu. Ascendamus ergo, ipso of the house, to every one of the disciples
domino constituto nobiscum, ad of Christ. But this upper room of our
superiorem locum in quo est house must be large enough to receive
diversorium, quod demonstratur Jesus the Word of God, who is not
ab intellectu, qui est in comprehended but by those who are
unoquoque homine paterfamilias, greater in comprehension. And this
discipulis Christi. Haec autem chamber must be made ready by the
domus superior sit nobis magna, goodman of the house, (that is, the
ut capiat Iesum verbum Dei, quod understanding,) for the Son of God, and it
non capitur, nisi a magnis sensu. must be cleaned, wholly purged of the
Et sit domus haec a patrefamilias, filth of malice. The master of the house
idest intellectu, praeparata filio also must not be any common person
Dei, et sit mundata, nullo modo having a known name. Hence He says
habens malitiae sordes. Sit etiam mystically in Matthew, Go you to such a
domus illius princeps non one.
qualibuscumque cognitum
habens nomen: unde mystice dicit
secundum Matthaeum: ite ad
quemdam.
Ambrosius: In superioribus AMBROSE; Now in the upper parts he

autem magnum habet stratum, ut has a large room furnished, that you may
magnum meritum eius advertas, consider how great were his merits in
in quo dominus cum discipulis whom the Lord could sit down with His
sublimium virtutum eius disciples, rejoicing in His exalted virtues.
delectatione requiesceret.
Origenes super Matth: Scire ORIGEN; But we should know that they
autem debemus quoniam qui in who are taken up with banquetings and
epulationibus et sollicitudinibus worldly cares do not ascend into that
saecularibus sunt, non ascendunt upper part of the house, and therefore do
in domum illam superiorem, et not keep the Passover with Jesus. For
propterea non celebrant cum Iesu after the words of the disciples wherewith
Pascha. Post sermones enim they questioned the goodman of the
discipulorum quibus house, (that is, the understanding,) the
catechizaverunt patremfamilias, Divine Person came into that house to
idest intellectum, venit et divinitas feast there with His disciples.
coepulans discipulis in domo
praedicta.
Lectio 4
14 καὶ ὅτε ἐγένετο ἡ 14. And when the hour was

ὥρα, ἀνέπεσεν καὶ οἱ come, he sat down and the
twelve apostles with him. 15.
ἀπόστολοι σὺν αὐτῷ. And he said to them, With
15 καὶ εἶπεν πρὸς desire I have desired to eat
αὐτούς, ἐπιθυμίᾳ this Passover with you before
ἐπεθύμησα τοῦτο τὸ I suffer: 16. For I say to you, I
will not any more eat thereof,
πάσχα φαγεῖν μεθ'
until it be fulfilled in the
ὑμῶν πρὸ τοῦ με kingdom of God. 17. And he
παθεῖν: 16 λέγω γὰρ took the cup, and gave
ὑμῖν ὅτι οὐ μὴ φάγω thanks, and said, Take this,
αὐτὸ ἕως ὅτου and divide it among
yourselves: 18. For I say to
πληρωθῇ ἐν τῇ you, I will not drink of the fruit
βασιλείᾳ τοῦ θεοῦ. 17 of the vine, until the kingdom
καὶ δεξάμενος of God shall come.
ποτήριον
εὐχαριστήσας εἶπεν,
λάβετε τοῦτο καὶ
διαμερίσατε εἰς
ἑαυτούς: 18 λέγω γὰρ
ὑμῖν [ὅτι] οὐ μὴ πίω
ἀπὸ τοῦ νῦν ἀπὸ τοῦ
γενήματος τῆς
ἀμπέλου ἕως οὗ ἡ
βασιλεία τοῦ θεοῦ
ἔλθῃ.
Cyrillus: Postquam discipuli CYRIL; As soon as the disciples had

Pascha paraverant, agitur de prepared the Passover, they proceed to
Paschae comestione; unde dicitur eat it; as it is said, And when the hour
et cum facta esset hora, discubuit, was come, &c.
et duodecim apostoli cum eo.
Beda: Hora manducandi Paschae BEDE; By the hour of eating the

designat quartamdecimam diem Passover, He signifies the fourteenth day
primi mensis perductam ad of the first month, far gone towards
vesperam, quintadecima luna iam evening, the fifteenth moon just
terris apparente. appearing on the earth.
Theophylactus: Sed qualiter THEOPHYL. But how is our Lord said to

dominus discumbere dicitur, cum sit down, whereas the Jews eat the
Iudaei stantes Pascha Passover standing? They say, that when
manducarent? Dicunt ergo, quod they had eaten the legal Passover, they
cum manducavissent legale sat down according to the common
Pascha, accubuerunt secundum custom, to eat their other food.
It follows,
communem usum, manducantes And he said to them, With desire have I
quosdam alios cibos. Sequitur et desired to eat this Passover with you,
ait illis: desiderio desideravi hoc &c.
Pascha manducare vobiscum,
antequam patiar.
Cyrillus: Quod ideo dicit, quia CYRIL; He says this, because the
discipulus avarus proditionis covetous disciple was looking out for the
tempus explorabat; sed ne time for betraying Him; but that he might
traderet eum ante festum not betray Him before the feast of the
Paschae, non explicaverat Passover, our Lord had not divulged
dominus domum, vel virum penes either the house, or the man with whom
quem Pascha perageret; cuius He should keep the Passover. That this
causam per haec verba ostendit. was the cause is very evident from these
words.
Theophylactus: Vel dicit THEOPHYL. Or He says, With desire
desiderio desideravi, quasi dicat: have I desired; as if to say, This is My
haec ultima mihi coena vobiscum last supper with you, therefore it is most
est, propter quod et amabilis est precious and welcome to Me; just as
mihi; sicut et qui peregre profecturi those who are going away to a distance,
sunt, ultima verba suis dulcius utter the last words to their friends most
proferunt. affectionately.
Chrysostomus: Vel hoc dicit, quia CHRYS. Or He says this, because after
post illud Pascha crux imminebat. that Passover the Cross was at hand.
Invenimus autem pluries eum But we find Him frequently prophesying
praedicantem suam passionem, et of His own Passion, and desiring it to
eam cupientem evenire. take place.
Beda: Desiderat ergo primo BEDE; He first then desires to eat the
typicum Pascha cum discipulis typical Passover, and so to declare the
manducare, et sic passionis suae mysteries of His Passion to the world.
mundo mysteria declarare.
Eusebius: Vel aliter. Cum EUSEBIUS. Or else; When our Lord was
dominus novum Pascha celebrating the new Passover, He fitly
celebraret, opportune dixit said, With desire have I desired this
desiderio desideravi hoc Pascha, Passover, that is, the new mystery of the
idest, novum mysterium novi New Testament which He gave to His
testamenti, quod tradebat disciples, and which many prophets and
discipulis, quod plures ante eum righteous men desired before Him. He
prophetae et iusti cupiverant; sed then also Himself thirsting for the
et ipse sitiens communem common salvation, delivered this
salutem, hoc tradebat mysterium mystery, to suffice for the whole world.
quod toti mundo competeret. But the Passover was ordained by
Pascha vero Moysi statutum erat Moses to be celebrated in one place,
in uno loco, scilicet in Ierusalem that is, in Jerusalem. Therefore it was
celebrari: unde non congruebat not adapted for the whole world, and so
omnibus gentibus; et ideo non erat was not desired.
desideratum.
Epiphanius contra Haeres.: Ex EPIPHAN. Hereby we may refute the

hoc Ebionitarum dementia de folly of the Ebionites concerning the
carnis esu redargui poterat, eating of flesh, seeing that our Lord eats
domino manducante Pascha the Passover of the Jews. Therefore He
Iudaeorum; unde signanter dixit pointedly said, “This Passover” that no
hoc Pascha, ne quis ad aliud one might transfer it to mean another.
invertere posset.
Beda: Sic ergo dominus legalis BEDE; Thus then was our Lord the
Paschae approbator extitit; et hoc approver of the legal Passover; and as
ad suae dispensationis figuram He taught that it related to the figure of
docendo pertinuisse, vetat ultra His own dispensation, He forbids it
carnaliter exhiberi; unde subdit henceforth to be represented in the flesh.
dico enim vobis, quia ex hoc non Therefore He adds, For I say to you, I
manducabo illud donec impleatur will not any more eat thereof; until it be
in regno Dei; idest, nequaquam fulfilled in the kingdom of God. That is, I
ultra Mosaicum Pascha celebrabo, will no more celebrate the Mosaic
donec in Ecclesia spiritaliter Passover, until, being spiritually
intellectum compleatur: ipsa enim understood, it is fulfilled in the Church.
est regnum Dei, secundum illud: For the Church is the kingdom of God;
regnum Dei intra vos est. Ad vetus as in Luke, The kingdom of God is within
autem illud Pascha, cui finem you. Again, the ancient Passover, which
desiderabat imponere, pertinet He desired to bring to an end, is also
etiam illud quod subditur et alluded to in what follows; And he took
accepto calice, gratias egit, et the cup, and gave thanks, and said, Take
dixit: accipite, et dividite inter vos. you, &c. For this gave He thanks, that
Ob hoc gratias egit, quia vetera the old things were about to pass away,
transitura, et ventura fuerant and all things to become new.
omnia nova.
Chrysostomus: Memento ergo CHRYS. Remember then when you sit

cum ad mensam sederis, quod down to meat that after the meal you
post mensam oportet te orare; must pray therefore satisfy your hunger,
atque ideo ventrem impleas but with moderation, lest being
sobrie, ne gravatus nequeas overcharged you should not be able to
genuflectere, ac supplicare Deo. bend your knees in supplication and
Non igitur post escas ad lectum, prayer to God. Let us not then after our
sed ad orationem vertamur: meals turn to sleep, but to prayer. For
evidenter enim hoc Christus Christ plainly signifies this, that the
significavit, quod post escas non partaking of food should not be followed
somnus, non cubile, sed oratio, et by sleep or rest, but by prayer and
sacrarum lectio Scripturarum reading the holy Scripture. It follows, For
succedere debeat. Sequitur dico I say to you, I will not drink of the fruit of
enim vobis, quod non bibam de the vine, until the kingdom of God come.
generatione vitis, donec regnum
Dei veniat.
Beda: Potest quidem hoc et BEDE; This may be also taken literally,
simpliciter accipi, quod ab hac for from the hour of supper up to the time
hora coenae usque ad tempus of resurrection He was about to drink no
resurrectionis, quo in regno Dei wine. Afterwards He partook both of
erat venturus, vinum bibiturus non meat and drink, as Peter testifies, Who
esset: postea namque cibum did eat and drink with him after he rose
potumque sumpsisse eum testatur from the dead.
Petrus dicens: qui manducavimus
et bibimus cum illo postquam
resurrexit a mortuis.
Theophylactus: Dicitur autem THEOPHYL. The resurrection is called
resurrectio regnum Dei, quia the kingdom of God, because it has
mortem exterminavit: unde et destroyed death. Therefore David also
David ait: dominus regnavit, says, The Lord reigns. He has put on
decorem indutus est, scilicet beauty, that is, a beautiful robe, having
formosi amictus, secundum put off the corruption of the flesh. But
Isaiam, exuta corporis corruptela. when the resurrection comes, He again
Resurrectione autem adveniente, drinks with His disciples; to prove that
iterum cum discipulis bibit, ut the resurrection was not a shadow only.
probaret quod resurrectio non erat
phantastica.
Beda: Sed multo consequentius BEDE; But it is far more natural, that as
est, ut sicut supra typicum agni before of the typical lamb, so now also of
esum, sic et potum Paschae neget the drink of the Passover, He should say
se gustaturum, donec ostensa that He would no more taste, until the
gloria regni Dei fides mundi glory of the kingdom of God being made
adveniat; ut per duo maxima legis manifest, the faith of the whole world
edicta, escam scilicet et potum should appear; that so by means of the
paschalem, spiritaliter immutata, spiritual changing of the two greatest
disceres omnia legis sacramenta commands of the law, namely, the eating
ad spiritalem observantiam fuisse and drinking of the Passover you might
transferenda. learn that all the Sacraments of the law
were to be transferred to a spiritual
observance.
Lectio 5
19 καὶ λαβὼν ἄρτον 19. And he took bread,

εὐχαριστήσας ἔκλασεν and gave thanks, and
broke it, and gave to
καὶ ἔδωκεν αὐτοῖς λέγων, them, saying, This is my
τοῦτό ἐστιν τὸ σῶμά μου body which is given for
τὸ ὑπὲρ ὑμῶν διδόμενον: you: this do in
τοῦτο ποιεῖτε εἰς τὴν ἐμὴν remembrance of me. 20.
Likewise also the cup
ἀνάμνησιν. 20 καὶ τὸ
after supper, saying, This
ποτήριον ὡσαύτως μετὰ cup is the new testament
τὸ δειπνῆσαι, λέγων, in my blood, which is
τοῦτο τὸ ποτήριον ἡ καινὴ shed for you.
διαθήκη ἐν τῷ αἵματί μου,
τὸ ὑπὲρ ὑμῶν
ἐκχυννόμενον.
Beda: Finitis Paschae veteris BEDE; Having finished the rites of
solemniis, transiit ad novum, quod in the old Passover, He passes on to
suae redemptionis memoriam the new, which He desires the
Ecclesiam frequentare desiderat, pro Church to celebrate in memory of
carne agni et sanguine, suae carnis His redemption, substituting for the
sanguinisque sacramentum in panis ac flesh and blood of the lamb, the
vini figura substituens, sacerdos in Sacrament of His own Flesh and
aeternum factus secundum ordinem Blood in the figure of the bread and
Melchisedech; unde dicitur et accepto wine, being made a Priest for ever
pane, gratias egit; sicut et de veteribus after the order of Melchisedech.
terminandis gratias egerat, nobis Hence it is said, And he look bread,
exemplum tribuens in omni boni operis and gave thanks, as also He had
inchoatione et perfectione Deum esse given thanks upon finishing the old
glorificandum. Sequitur et fregit. feast, leaving us an example to
Frangit ipse panem quem porrigit, ut glorify God at the beginning and end
ostendat corporis sui fractionem non of every good work. It follows, And
sine sua sponte futuram. Et dedit eis broke it. He Himself breaks the
dicens: hoc est corpus meum, quod bread which He holds forth, to show
pro vobis tradetur. that the breaking of His Body, that
is, His Passion, will not be without
His will. And gave to them, saying,
This is my body which is given for
you.
Gregorius Nyssenus: Panis enim GREG NYSS. For the bread before
ante consecrationem communis panis the consecration is common bread,
est; sed ubi consecratur mysterio, fit et but when the mystery has
dicitur corpus Christi. consecrated it, it is, and it is called,
the Body of Christ.
Cyrillus: Nec dubites an hoc verum CYRIL; Nor doubt that this is true;
sit, eo manifeste dicente hoc est for He plainly says, This is my body;
corpus meum; sed potius suscipe but rather receive the words of your
verba salvatoris in fide. Cum enim sit Savior in faith. For since He is the
veritas, non mentitur. Insaniunt igitur Truth, He lies not. They rave
dicentes mysticam benedictionem a foolishly then who say that the
sanctificatione cessare, si quae mystical blessing loses its power of
reliquiae remanserint eius in diem sanctifying, if any remains are left till
subsequentem: non enim mutabitur the following day. For the most holy
sacrosanctum corpus Christi; sed Body of Christ will not be changed,
virtus benedictionis, et vivificativa but the power of blessing and the
gratia iugis in eo est. Virtus enim life giving grace is ever abiding in it.
vivificativa Dei patris unigenitum For the life-giving power of God the
verbum est, quod caro factum est, non Father is the only-begotten Word,
desinens esse verbum, sed efficiens which was made flesh not ceasing
carnem vivificativam. Si enim in aliquo to be the Word, but making the flesh
liquore modicum panis immiseris, life giving. What then? since we
reperies hunc imbibitum qualitate illius. have in us the life of God, the Word
Igitur vivificativum Dei verbum uniens of God dwelling in us, will our body
seipsum propriae carni, fecit eam be life-giving? But it is one thing for
vivificativam. Numquid ergo et us by the habit of participation to
quoniam in nobis vita Dei est, Dei have in ourselves the Son of God,
verbo existente in nobis, vivificativum another for Himself to have been
erit nostrum corpus? Sed aliud est made flesh, that is, to have made
secundum participationis habitudinem the body which He took from the
nos habere in nobis Dei filium; aliud pure Virgin His own Body. He must
ipsum fuisse factum carnem, idest needs then be in a certain manner
corpus sumptum ex alma virgine united to our bodies by His holy
proprium corpus effecisse. Decebat Body and precious Blood, which we
ergo eum nostris quodammodo uniri have received for a life giving
corporibus per sacram eius carnem et blessing in the bread and wine. For
pretiosum sanguinem, quae accipimus lest we should be shocked, seeing
in benedictionem vivificativam in pane the Flesh and Blood placed on the
et vino. Ne enim horreremus carnem et holy altars, God, in compassion to
sanguinem apposita sacris altaribus, our infirmities, pours into the
condescendens Deus nostris offerings the power of life, changing
fragilitatibus, influit oblatis vim vitae them into the reality of His own
convertens ea in veritatem propriae flesh, that the body of life may be
carnis, ut corpus vitae quasi quoddam found in us, as it were a certain life-
semen vivificativum inveniatur in nobis; giving seed. He adds, Do this in
unde subditur hoc facite in meam commemoration of me.
commemorationem.
Chrysostomus super Ioannem: Hoc CHRYS. Christ did this to bring us to

fecit Christus ducens nos ad maius a closer bond of friendship, and to
amicitiae foedus, suamque caritatem betoken His love toward us, giving
declarans erga nos, praestans se non Himself to those who desire Him,
solum videri desiderantibus, sed et not only to behold Him, but also to
palpare, et comedere, et amplecti, et handle Him, to eat Him, to embrace
totum affectum explere. Igitur ut leones Him with the fullness of their whole
flammam spirantes, sic ab illa mensa heart. Therefore as lions breathing
discedimus terribiles facti Diabolo. fire do we depart from that table,
rendered objects of terror to the
devil.
Basilius: Disce autem quo pacto decet BASIL; Learn then in what manner
edere corpus Christi, in memoriam you ought to eat the Body of Christ,
scilicet obedientiae Christi usque ad namely, in remembrance of Christ’s
mortem; ut qui vivunt, non amplius in obedience even to death, that they
se vivant, sed in eo qui pro eis mortuus who live may no more live in
est et resurrexit. themselves, but in Him who died for
them, and rose again.
Theophylactus: Duos autem calices THEOPHYL. Now Luke mentions

Lucas commemorat; de altero quidem two cups; of the one we spoke
supra dixit: accipite et dividite inter vos; above, Take this, and divide it
quem dicet aliquis esse typum veteris among yourselves, which we may
testamenti: alterum vero post panis say is a type of the Old Testament;
fractionem et distributionem ipse but the other after the breaking and
partitur discipulis; unde subditur giving of bread, He Himself imparts
similiter et calicem postquam coenavit. to His disciples. Hence it is added,
Likewise also the cup after supper.
Beda: Subauditur dedit eis, ut sit plena BEDE; He gave to them, is here
constructio. understood to complete the
sentence.
Augustinus de Cons. Evang: Vel AUG. Or because Luke has twice

quod Lucas bis de calice mentioned the cup, first before
commemoravit, prius antequam panem Christ gave the bread, then after He
daret, inde postquam panem dedit: had given it, on the first occasion he
illud quod superius dixit praeoccupavit, has anticipated, as he frequently
ut solet; illud vero quod ordine suo does, but on the second that which
posuit, non commemoraverat superius. he has placed in its natural order, he
Utrumque autem coniunctum eamdem had made no mention of before. But
sententiam facit quae illorum est, both joined together make the same
scilicet Matthaei et Marci. sense which we find in the others,
that is, Matthew and Mark.
Theophylactus: Nominat autem THEOPHYL. Our Lord calls the cup

dominus hunc calicem novi testamenti; the New Testament, as it follows,
unde sequitur dicens: hic est calix This cup is the New Testament in
novum testamentum in sanguine meo, my blood, which shall be shed for
qui pro vobis fundetur: significans you, signifying that the New
novum testamentum in suo sanguine Testament has its beginning in His
exordium sumere: nam in veteri blood. For in the Old Testament the
testamento sanguis animalium affuit blood of animals was present when
cum data fuit lex; nunc vero sanguis the law was given, but now the
verbi Dei significat nobis novum blood of the Word of God signifies to
testamentum. Cum autem dicit pro us the New Testament. But when He
vobis, non significat pro solis apostolis says, for you, He does not mean
corpus Christi datum et sanguinem that for the Apostles only was His
effusum fuisse; sed causa totius Body given, and His Blood poured
humanae naturae. Et vetus quidem out, but for the sake of all mankind.
Pascha ad removendam servitutem And the old Passover was ordained
Aegypti fiebat, sanguis autem agni ad to remove the slavery of Egypt; but
primogenitorum custodiam: novum the blood of the lamb to protect the
vero Pascha ad peccatorum first-born. The new Passover was
remissionem, sanguis autem Christi ad ordained to the remission of sins;
conservationem eorum qui dedicati but the Blood of Christ to preserve
sunt Deo. those who are dedicated to God.
Chrysostomus: Hic enim sanguis CHRYS. For this Blood molds in us
operatur in nobis imaginem regiam, a royal image, it suffers not our
nobilitatem animae non permittit nobleness of soul to waste away,
marcescere, protinus irrigans animam, moreover it refreshes the soul, and
magnamque inspirans virtutem. Hic inspires it with great virtue. This
sanguis fugat Daemones, advocat Blood puts to flight the devils,
Angelos et dominum Angelorum. Hic summons angels, and the Lord of
sanguis effusus lavit orbem, et adibile angels. This Blood poured forth
fecit caelum. Huius participes washed the world, and made
sanguinis, sunt supernis virtutibus heaven open. They that partake of it
amicti, regio pallio, magis autem ipso are built up with heavenly virtues,
rege induti. Et sicut si mundus and arrayed in the royal robes of
accesseris, salubriter accessisti; sic si Christ; yes rather clothed upon by
imbutus conscientia prava, damnose the King Himself. And since if you
accedis in poenam et supplicia. Nam si come clean, you come healthfully;
qui imperatoriam coinquinant so if polluted by an evil conscience,
purpuram, pari poena plectuntur cum you come to your own destruction,
eis qui divellunt; absurdum non est si to pain and torment. For if they who
et qui obscoena mente corpus Christi defile the imperial purple are smitten
recipiunt, pari poena plectuntur cum with the same punishment as those
his qui illud clavis transfoderunt. who tear it asunder, it is not
unreasonable that they who with an
unclean heart receive Christ should
be beaten with the same stripes as
they were who pierced Him with
nails.
Beda: Quia vero panis confirmat, BEDE; Because the bread

vinum vero sanguinem operatur in strengthens, and the wine produces
carne; hoc ad corpus Christi, illud blood in the flesh, the former is
refertur ad sanguinem. Verum, quia et ascribed to the Body of Christ, the
nos in Christo et in nobis Christum latter to His Blood. But because both
manere oportet, vinum dominici calicis we ought to abide in Christ, and
aqua miscetur; teste enim Ioanne: Christ in us, the wine of the Lord’s
aquae multae populi sunt. cup is mixed with water, for John
bears witness, The people are many
waters.
Theophylactus: Primo autem datur THEOPHYL. But first the bread is

panis, secundario calix: prior enim est given, next the cup. For in spiritual
in spiritualibus laboriosus actus velut things labor and action come first,
panis, non solum quia in vultus sudore that is, the bread, not only because
laboratur, sed etiam quia dum it is toiled for by the sweat of the
comeditur, non est facilis ad brow, but also because while being
glutiendum; deinde post labores eaten it is not easy to swallow. Then
sequitur exultatio divinae gratiae, quae after labor follows the rejoicing of
est calix. Divine grace, which is the cup.
Beda: Ideo autem tunc coenati BEDE; For this reason then the
communicarunt apostoli, quia necesse Apostles communicated after
erat Pascha typicum ante consummari, supper, because it was necessary
et sic ad veri Paschae sacramenta that the typical passover should be
transiri; nunc autem in honorem tanti first completed, and then they
sacramenti placuit magistris Ecclesiae, should pass on to the Sacrament of
prius nos spiritualibus epulis refici, ac the true Passover. But now in honor
deinde terrenis. of so great a Sacrament, the
masters of the Church think right
that we should first be refreshed
with the spiritual banquet, and
afterward with the earthly.
Graecus: Totum autem corpus et GREEK EX. He that communicates

sanguinem domini suscipit receives the whole Body and Blood
communicans, etiam si mysteriorum of our Lord, even though he receive
partem accipiat. Sicut enim unum but a part of the Mysteries. For as
sigillum diversis totam suam figuram one seal imparts the whole of its
impartitur, et integrum manet post device to different substances, and
distributionem, et sicut una vox yet remains entire after distribution,
penetrat ad multorum auditus; sic nulli and as one word penetrates to the
dubium sit, corpus et sanguinem hearing of many, so there is no
domini totum in omnibus reperiri. doubt that the Body and Blood of
Fractio autem panis venerandi our Lord is received whole in all. But
passionem significat. the breaking of the sacred bread
signifies the Passion.
Lectio 6
21 πλὴν ἰδοὺ ἡ χεὶρ τοῦ 21. But, behold, the hand

παραδιδόντος με μετ' of him that betrays me is
with me on the table. 22.
ἐμοῦ ἐπὶ τῆς τραπέζης: And truly the Son of man
22 ὅτι ὁ υἱὸς μὲν τοῦ goes, as it was
ἀνθρώπου κατὰ τὸ determined: but woe to
ὡρισμένον πορεύεται, that man by whom he is
betrayed. 23. And they
πλὴν οὐαὶ τῷ ἀνθρώπῳ
began to inquire among
ἐκείνῳ δι' οὗ themselves, which of
παραδίδοται. 23 καὶ αὐτοὶ them it was that should do
ἤρξαντο συζητεῖν πρὸς this thing.
ἑαυτοὺς τὸ τίς ἄρα εἴη ἐξ
αὐτῶν ὁ τοῦτο μέλλων
πράσσειν.
Augustinus de Cons. Evang: Cum AUG. When our Lord had given the
tradidisset dominus discipulis cup to His disciples, He again spoke
calicem, rursus de traditore suo of His betrayer, saying, But, behold,
locutus est, dicens verumtamen ecce the hand of him that betrays me, &c.
manus tradentis me, mecum est in
mensa.
Theophylactus: Quod dixit, non THEOPHYL. And this He said not

solum ut ostendat se scire futura, sed only to show that He knew all things,
etiam ut ostendat nobis propriam but also to declare to us His own
bonitatem, secundum quam non especial goodness, in that He left
praetermisit quin prosequeretur ea nothing undone of those things which
quae spectabant ad Deum: dat enim belonged to Him to do; (for He gives
nobis exemplum ut usque ad finem us an example, that even to the end
satagamus lucrari peccatores: et ut we should be employed in reclaiming
ostendat proditoris nequitiam, qui et sinners;) and moreover to point out
conviva fieri non erubuit. the baseness of the traitor who
blushed not to be His guest.
Chrysostomus: Et particeps existens CHRYS. Yet though partaking of the

mysteriorum, conversus non est: fit mystery, he was not converted. Nay,
enim scelus eius utique immanius, his wickedness is made only the
tum quia tali proposito imbutus adiit more awful, as well because under
mysteria, tum quia adiens melior the pollution of such a design, he
factus non fuit nec metu, nec came to the mystery, as that coming
beneficio, nec honore. he was not made better, either by
fear, gratitude, or respect.
Beda: Et tamen non designat BEDE; And yet our Lord does not
specialiter, manifestius correptus especially point him out, lest being so
impudentior fieret. Mittit autem crimen plainly detected, he might only
in numero, ut agat conscius become the more shameless. But He
poenitentiam. Praedicit autem et throws the charge on the whole
poenam, ut quem pudor non vicerat, twelve that the guilty one might be
corrigant denuntiata supplicia; unde turned to repentance. He also
sequitur et quidem filius hominis, proclaims his punishment, that the
secundum quod definitum est, vadit. man whom shame had not prevailed
upon, might by the sentence
denounced against him be brought to
amendment. Hence it follows, And
truly the Son of man goes , &c.
Chrysostomus: Sed quia Iudas ea CHRYS. Because then Judas in the

quae sunt scripta, prava intentione things which are written of him acted
agebat, ne quis putet eum innoxium with an evil purpose, in order that no
tamquam dispensationis ministrum, one might deem him guiltless, as
subdit verumtamen vae homini illi per being the minister of the
quem tradetur. dispensation. Christ adds, Woe to
that man by whom he is betrayed.
Beda: Sed et vae homini illi qui ad BEDE; But woe also to that man, who
mensam domini indignus accedens in coming unworthily to the Table of our
exemplum Iudae filium hominis tradit, Lord, after the example of Judas,
non quidem Iudaeis, sed peccatoribus betrays the Son, not indeed to Jews,
membris suis. Et quamvis scirent but to sinners, that is, to his own
undecim apostoli quod nihil contra sinful members. Although the eleven
dominum cogitarent; quia tamen plus Apostles knew that they were
credunt magistro quam sibi timentes meditating nothing against their Lord,
fragilitatem suam, quaerunt de yet notwithstanding because they
peccato, cuius conscientiam non trust more to their Master than
habebant; sequitur enim et ipsi themselves, fearing their own
coeperunt quaerere inter se quis infirmities, they ask concerning a sin
esset ex eis qui hoc facturus esset. of which they had no consciousness.
Basilius: Sicut enim in corporalibus BASIL; For as in bodily diseases

passionibus sunt multae quas non there are many of which the affected
sentiunt patientes, porro magis are not sensible, but they rather put
adhibent fidem coniecturae faith in the opinion of their physicians,
medicorum quam propriam than trust their own insensibility; so
insensibilitatem attendant; sic et in also in the diseases of the soul,
animae passionibus si quis in se though a man is not conscious of sin
peccatum non sentiat, credere tamen in himself, yet ought he to trust to
debet his qui plus possunt those who are able to have more
cognoscere sua peccata. knowledge of their own sins.
Lectio 7
24 ἐγένετο δὲ καὶ 24. And there was also a

φιλονεικία ἐν αὐτοῖς, strife among them, which of
them should be accounted
τὸ τίς αὐτῶν δοκεῖ the greatest. 25. And he said
εἶναι μείζων. 25 ὁ δὲ to them, The kings of the
εἶπεν αὐτοῖς, οἱ Gentiles exercise lordship
βασιλεῖς τῶν ἐθνῶν over them; and they that
exercise authority upon them
κυριεύουσιν αὐτῶν
are called benefactors. 26.
καὶ οἱ ἐξουσιάζοντες But you shall not be so: but
αὐτῶν εὐεργέται he that is greatest among
καλοῦνται. 26 ὑμεῖς you, let him be as the
δὲ οὐχ οὕτως, ἀλλ' ὁ younger; and he that is chief,
μείζων ἐν ὑμῖν as he that does serve. 27. For
γινέσθω ὡς ὁ whether is greater, he that
sits at meat, or he that
νεώτερος, καὶ ὁ serves? is not be that sits at
ἡγούμενος ὡς ὁ meat? but I am among you as
διακονῶν. 27 τίς γὰρ he that serves.
μείζων, ὁ
ἀνακείμενος ἢ ὁ
διακονῶν; οὐχὶ ὁ
ἀνακείμενος; ἐγὼ δὲ
ἐν μέσῳ ὑμῶν εἰμι ὡς
ὁ διακονῶν.
Theophylactus: Cum inter se THEOPHYL. While they were inquiring

quaererent quis esset dominum among themselves who should betray
traditurus, consequens erat ad the Lord, they would naturally go on to
invicem sibi dicere: tu proditurus say to one another, “You are the traitor,”
es; et ex hoc coacti sunt dicere: and so become impelled to say, “I am the
ego potior, ego maior, et similia; best, I am the greatest.” Hence it is said,
unde dicitur: facta est autem et And there was also a strife among them
contentio inter eos, quis eorum which should be accounted the greatest.
videretur esse maior.
Graecus: Vel haec contentio GREEK EX. Or the strife seems to have
videtur habuisse motivum, quod arisen from this, that when our Lord was
cum dominus ab hominibus departing from the world, it was thought
transmigraret, oportebat aliquem that some one must become their head,
eorum fieri aliorum principem, as taking our Lord’s place.
quasi domini vicem gerentem.
Beda: Sicut autem boni in BEDE; As good men seek in the

Scripturis exempla patrum, quibus Scriptures the examples of their fathers,
proficiant et humilientur, requirunt; that they may thereby gain profit and be
sic reprobi, si quid forte in electis humbled, so the bad, if by, chance they
reprehensibile repererint, quasi have discovered any thing blamable in
suas ex eo nequitias obtecturi, the elect, most gladly seize upon it, to
libenter solent amplecti. Ideo multi shelter their own iniquities thereby. Many
ardentius legunt quod facta est therefore most eagerly read, that a strife
contentio inter discipulos Christi. arose among the disciples of Christ.
Ambrosius: Si enim AMBROSE; If the disciples did contend,

contendebant apostoli, non it is not alleged as any excuse, but held
excusationi obtenditur, sed out as a warning. Let us then beware lest
cautioni proponitur. Caveamus any contentions among us for
ergo ne in perditionem aliqua inter precedence be our ruin.
nos de praelatione possit esse
contentio.
Beda: Potius autem videamus, BEDE; Rather let us look not what carnal
non quid carnales adhuc discipuli disciples did, but what their spiritual
gesserint, sed quid iusserit Master commanded; for it follows, And
spiritalis magister; sequitur enim he said to them, The kings of the
dixit autem eis: reges gentium Gentiles, &c.
dominantur eorum.
Chrysostomus: Gentilium CHRYS. He mentions the Gentiles, to

meminit, ut ex hoc rem show thereby how faulty it was. For it is
vituperandam ostendat: gentilium of the Gentiles to seek after precedence.
enim est ambire primatum.
Cyrillus: Sed et blandi sermones CYRIL; Soft words are also given them
eis offeruntur a subditis; unde by their subjects, as it follows, And they
sequitur et qui potestatem habent that exercise authority upon them, are
super eos, benefici vocantur. Sed called benefactors. Now they truly as
illi quidem quasi extorres a sacris alien from the sacred law are subject to
legibus, huiusmodi subiacent these evils, but your preeminence is in
morbis; vestrum autem culmen est humility, as it follows, But you shall not
in humilitate; unde sequitur vos be so.
autem non sic; sed qui maior est
in vobis, fiat sicut minor.
Basilius: Non ergo extollat BASIL; Let not him that is chief be puffed
praesidentem dignitas, ne ab up by his dignity, lest he fall away from
humilitatis beatitudine corruat. the blessedness of humility, but let him
Illud autem noverit quod humilitas know that true humility is the ministering
vera ministerium plurium est. Sicut to many. As then he who attends many
enim qui pluribus ministrat wounded and wipes away the blood from
vulneratis, et abstergit cuiuslibet their wounds, least of all men enters
vulneris saniem, non sumit upon the service for his own exaltation,
ministerium in causam elationis; much more ought he to whom is
sic multo magis cui commissae committed the care of his sick brethren
sunt curae fraternorum as the minister of all, about to render an
languorum, ut omnium minister account of all, to be thoughtful and
redditurus pro omnibus rationem, anxious. And so let him that is greatest
cogitare debet, et esse sollicitus; be as the younger. Again, it is meet that
et sic qui maior est, fiat sicut those who are in the chief places should
minor. Decet autem et corporale be ready to offer also bodily service, after
obsequium ab his qui praesident our Lord’s example, who washed His
offerri, exemplo domini lavantis disciples’ feet. Hence it follows, And he
pedes discipulorum; unde sequitur that is chief as he that does serve. But
et qui praecessor est, sicut we need not fear that the spirit of humility
ministrator. Non est autem will be weakened in the inferior, while he
timendum ne in subdito solvatur is being served by his superior, for by
humilitatis propositum dum ei a imitation humility is extended.
maiori servitur, sed imitatione
panditur humilitas.
Ambrosius: Contuendum est AMBROSE; But it must be observed,

autem, quia non omnis that not every kind of respect and
honorificentiae studio humilitas deference to others betokens humility, for
definitur: potes enim deferre alicui you may defer to a person for the world’s
propter saeculi gratiam, potentiae sake, for fear of his power, or regard to
metum, utilitatisque contuitum: tua your own interest. In that case you seek
aedificatio quaeritur, non alterius to edify yourself, not to honor another.
honor; et ideo una datur omnibus Therefore there is one form of the
forma sententiae, ut non de precept given to all men, namely, that
praelatione iactantia sit, sed de they boast not about precedence, but
humilitate contentio. strive earnestly for humility.
Beda: In hac tamen forma a BEDE; In this rule however, given by our
domino tradita maiores non Lord, the great have need of no little
minima discretione opus habent; judgment, that they do not indeed like the
ne scilicet, ad instar regum kings of the Gentiles delight to tyrannize
gentium, dominari subiectis, over their subjects, and be puffed up with
seque ab eis gaudeant laudibus their praises, yet notwithstanding that
attolli: et tamen contra they be provoked with a righteous zeal
delinquentium vitia per zelum against the wickedness of offenders.
But
iustitiae sint erecti. Ad verba to the words of the exhortation He
autem exhortationis, suimet subjoins His own example, as it follows,
adiungit exemplum; unde sequitur For which is greater, he who sits at meat,
nam quis maior est: qui recumbit, or he that serves? But I am among you,
an qui ministrat? Nonne qui &c.
recumbit? Ego autem in medio
vestrum sum, sicut qui ministrat.
Chrysostomus: Quasi dicat: non CHRYS. As if He says, Think not that

putes discipulum tui egere, te vero your disciple needs you, but that you do
non illius: ego enim, qui nullo not need him. For I who need no one
egeo, quo universa egent whom all things in heaven and earth
caelestia et terrestria, ad need, have condescended to the degree
ministerialem gradum of a servant.
condescendi.
Theophylactus: Ostendit autem THEOPHYL. He shows Himself to be

se ministrantem eis, cum panem their servant, when He distributes the
et calicem distribuit, cuius bread and the cup, of which service He
ministerii mentionem facit, makes mention, reminding them that if
rememorans eos quod si de they have eaten of the same bread, and
eodem pane comederunt et de drunk of the same cup, if Christ Himself
eodem calice biberunt, si ipse served all, they ought all to think the
Christus omnibus ministravit, same things.
unum debent omnes sentire.
Beda: Vel loquitur de ministerio BEDE; Or He speaks of that service

quo secundum Ioannem eorum wherewith, according to John, He their
pedes lavit dominus et magister: Lord and Master washed their feet.
quamvis etiam verbo ministrandi Although by the word itself serving, all
possint omnia quae in carne that He did in the flesh may be implied,
gessit intelligi; sed et suum but by serving He also signifies that He
sanguinem se pro nobis effundere pours forth His blood for us.
ministrando significat.
Lectio 8
28 ὑμεῖς δέ ἐστε οἱ 28. You are they which have

διαμεμενηκότες μετ' continued with me in my
temptations. 29. And I
ἐμοῦ ἐν τοῖς appoint to you a kingdom,
πειρασμοῖς μου: 29 as my Father has appointed
κἀγὼ διατίθεμαι ὑμῖν to me; 30. That you may eat
καθὼς διέθετό μοι ὁ and drink at my table in my
kingdom, and sit on thrones
πατήρ μου βασιλείαν
judging the twelve tribes of
30 ἵνα ἔσθητε καὶ Israel.
πίνητε ἐπὶ τῆς
τραπέζης μου ἐν τῇ
βασιλείᾳ μου, καὶ
καθήσεσθε ἐπὶ θρόνων
τὰς δώδεκα φυλὰς
κρίνοντες τοῦ Ἰσραήλ.
Theophylactus: Sicut dominus THEOPHYL. As the Lord had

proditori praenuntiaverat vae, sic denounced woe to the traitor, so on the
discipulis remanentibus e contrario other hand to the rest of the disciples
bona praenuntiat, dicens vos autem He promises blessings, saying, You are
estis qui permansistis mecum in they which have continued with me, &c.
tentationibus meis.
Beda: Non enim inchoatio patientis, BEDE; For not the first effort of
sed perseverantia, caelestis regni patience, but long-continued
gloria donatur: quia perseverance, is rewarded with the
perseverantiam, quae constantia, glory of the heavenly kingdom for
seu fortitudo mentis vocatur, perseverance, (which is called
dicimus esse cunctarum columnam constancy or fortitude of mind,) is, so to
virtutum. Filius ergo Dei secum say, the pillar and prop of all virtues.
permanentes in tentationibus The Son of God then conducts those
aeternum ducit ad regnum. Si enim who abide with Him in His temptations
complantati facti sumus similitudini to the everlasting kingdom. For if we
mortis eius, simul et resurrectionis have been planted together in the
erimus; unde sequitur et ego likeness of his death, we shall be also
dispono vobis, sicut disposuit mihi in the likeness of his resurrection.
pater meus regnum. Hence it follows, And I give to you a
kingdom , &c.
Ambrosius: Regnum Dei non est AMBROSE; The kingdom of God is not
de hoc mundo. Non autem of this world. But it is not equality with
aequalitas ad dominum, sed God, but likeness to Him, to which man
similitudinis aemulatio est: solus must aspire. For Christ alone is the full
enim Christus plena imago Dei est, image of God, on account of the unity of
propter expressam in se paternae His Father’s glory expressed in Him.
claritudinis unitatem; iustus autem But the righteous man is after the image
homo ad imaginem Dei est, si of God, if for the sake of imitating the
propter imitandam divinae likeness of the Divine conversation, He
conversationis similitudinem, through the knowledge of God despises
mundum hunc Dei cognitione the world. Therefore also we eat the
contemnat: unde et corpus Christi Body and Blood of Christ, that we may
edimus, ut vitae aeternae possimus be partakers of eternal life. Whence it
esse participes; propter quod follows, That you may eat and drink at
sequitur ut edatis et bibatis super my table in my kingdom. For the reward
mensam meam in regno meo. Non promised to us is not food and drink,
enim victus et potus vobis praemii but the communication of heavenly
loco spondetur; sed communicatio grace and life.
gratiae caelestis et vitae.
Beda: Vel mensa proposita BEDE; Or the table offered to all saints
omnibus sanctis ad fruendum, richly to enjoy is the glory of a heavenly
caelestis est gloria vitae; qua, qui life, w herewith they who hunger and
esuriunt et sitiunt iustitiam, thirst after righteousness shall be filled,
saturabuntur, fruendo desiderato resting in the long desired enjoyment of
gaudio veri boni. the true God.
Theophylactus: Non autem hoc THEOPHYL. He said this not as if they

dixit quasi futuris illis corporalibus would have there bodily food, or as if
escis, et quasi regno suo sensibili His kingdom were to be a sensible one.
futuro: erit enim illic angelica For their life then shall be the life of
conversatio, sicut Sadducaeis angels, as He before told the
praedixit. Sed et Paulus dicit non Sadducees. But Paul also says that the
esse regnum Dei escam et potum. kingdom of God is not meat and drink.
Cyrillus: Sed ex his quae sunt CYRIL; By means of the things of our
apud nos, spiritualia designat: nam present life He describes spiritual
praerogativa quadam funguntur things. For they exercise a high
apud reges terrenos qui eis quasi privilege with earthly kings, who sit at
convivae consident. Ex humano their table as guests. So then by man’s
ergo iudicio ostendit qui apud eum estimation He shows who shall be
in primis honoribus statuentur. rewarded by Him with the greatest
honors.
Beda: Haec est enim immutatio BEDE; This then is the exchange to the
dexterae excelsi, ut qui nunc right hand of the Most High, that those
humiles gaudent ministrare who now in lowliness rejoice to minister
conservis, tunc super domini to their fellow-servants. shall then at our
mensam sublimes, vitae perpetuae Lord’s table on high be fed with the
dapibus alantur; et qui hic in banquet of everlasting life, and they
tentationibus iniuste iudicati, cum who here in temptations abide with the
domino permanent, illic cum eo Lord being unjustly judged, shall then
super tentatores suos iusti iudices come with Him as just judges upon their
veniant; unde sequitur et sedeatis tempters. Hence it follows, And sit on
super thronos duodecim, iudicantes thrones judging the twelve tribes of
duodecim tribus Israel. Israel.
Theophylactus: Hoc est, THEOPHYL. That is, the unbelievers

condemnantes ex duodecim tribus condemned out of the twelve tribes.
infideles.
Ambrosius: Non autem duodecim AMBROSE; But the twelve thrones are
throni tamquam aliqua corporalis not as it were any resting-places for the
sunt receptacula sessionis; sed bodily posture, but because since Christ
quia secundum divinam judges after the Divine likeness by
similitudinem iudicat Christus knowledge of the hearts, not by
cognitione cordium, non examination of the actions, rewarding
interrogatione factorum, virtutem virtue, condemning iniquity; so the
remunerans, impietatem Apostles are appointed to a spiritual
condemnans; ita apostoli in judgment, for the rewarding of faith, the
iudicium spiritale formantur condemnation of unbelief, repelling
remuneratione fidei, execratione error with virtue, inflicting vengeance on
perfidiae, virtute errorem the sacrilegious.
redarguentes, sacrilegos odio
persequentes.
Chrysostomus: Numquid autem CHRYS. What then will Judas also sit
illic sedebit et Iudas? Sed there? Observe what the lay, was which
considera, quod lex est data a Deo God gave by Jeremiah, If I have
per Ieremiam: si quid boni promised any good, and you are
promisero, si censearis indignus, counted unworthy of it, I will punish you.
mulctabo te. Et ideo loquens cum Therefore speaking to His disciples He
discipulis, non simpliciter promisit, did not make a general promise, but
sed addidit qui permansistis added, You who have continued with
mecum in tentationibus. me in my temptations.
Beda: Ab eius ergo sublimitate BEDE; From the high excellence of this
promissi Iudas excipitur: nam et promise Judas is excluded. For before
antequam haec dominus diceret, the Lord said this, Judas must be
exisse credendus est: excipiuntur supposed to have gone out. They also
et illi quicumque, auditis are excluded whoever having heard the
incomprehensibilis sacramenti words of the incomprehensible
verbis, abierunt retro. Sacrament, have gone backwards.
Lectio 9
31 σίμων σίμων, ἰδοὺ ὁ 31. And the Lord said,

σατανᾶς ἐξῃτήσατο Simon, Simon, behold,
Satan has desired to have
ὑμᾶς τοῦ σινιάσαι ὡς you, that he may sift you as
τὸν σῖτον: 32 ἐγὼ δὲ wheat: 32. But I have
ἐδεήθην περὶ σοῦ ἵνα μὴ prayed for you, that your
ἐκλίπῃ ἡ πίστις σου: καὶ faith fail not: and when you
are converted, strengthen
σύ ποτε ἐπιστρέψας
your brethren. 33. And he
στήρισον τοὺς ἀδελφούς said to him, Lord, I am
σου. 33 ὁ δὲ εἶπεν αὐτῷ, ready to go with you, both
κύριε, μετὰ σοῦ ἕτοιμός into prison, and to death.
εἰμι καὶ εἰς φυλακὴν καὶ 34. And he said, I tell you,
Peter, the cock shall not
εἰς θάνατον crow this day, before that
πορεύεσθαι. 34 ὁ δὲ you shall thrice deny that
εἶπεν, λέγω σοι, πέτρε, you know me.
οὐ φωνήσει σήμερον
ἀλέκτωρ ἕως τρίς με
ἀπαρνήσῃ εἰδέναι.
Beda: Ne gloriarentur undecim BEDE; Lest the eleven should be

apostoli, et suis viribus tribuerent boastful, and impute it to their own
quod soli pene inter tot millia strength, that they almost alone
Iudaeorum dicerentur in among so many thousands of the
tentationibus permansisse cum Jews were said to have continued with
domino, ostendit, eos si non iuvantis our Lord in His temptations, He shows
se domini essent opitulatione them, that if they had not been
protecti, eadem procella cum ceteris protected by the aid of their Master
potuisse conteri; unde sequitur ait succoring them, they would have been
autem dominus Simoni: Simon, ecce beaten down by the same storm as the
Satanas expetivit vos, ut cribraret rest. Hence it follows, And the Lord
sicut triticum; idest, expetivit vos said to Simon, Simon, behold Satan
tentare, et, velut qui triticum purgat, has desired you, that he may sift you
ventilando concutere: in quo docet as wheat. That is, he has longed to
nullius fidem a Diabolo, nisi Deo tempt you and to shake you, as he
permittente tentari. who cleanses wheat by winnowing.
Wherein He teaches that no man’s
faith is tried unless God permits it.
Theophylactus: Hoc autem Petro THEOPHYL. Now this was said to

dixit, eo quod fortior aliis erat, et Peter, because he was bolder than the
superbire poterat in his quae rest, and might feel proud because of
promissa erant a Christo. the things which Christ had promised.
Cyrillus: Vel ut ostendat quod CYRIL; Or to show that men being as

homines nihil existentes, quantum nought, (as regards human nature,
pertinet ad humanam naturam et and the proneness of our minds to
lubricum mentis nostrae, non decet fall,) it is not meet that they should
ut praeesse ceteris velint; et ideo wish to be above their brethren.
omissis ceteris, venit ad Petrum Therefore passing by all the others, He
ceteris praelatum; unde sequitur ego comes to Peter, who was the chief of
autem rogavi pro te, ut non deficiat them, saying, But I have prayed for
fides tua. you, that your faith fail not.
Chrysostomus: Non autem dixit CHRYS. Now He said not, ‘I have

ego permisi, sed oravi: humiliter granted,’ but I have prayed. For He
enim loquitur tendens ad passionem, speaks humbly as approaching to His
ut humilitatem demonstret; nam qui Passion, and that He may manifest His
non deprecatione, sed imperio human nature. For He who had
dixerat: super hanc petram spoken not in supplication, but by
aedificabo Ecclesiam meam; et: tibi authority, Upon this rock I will build my
dabo claves regni caelorum; Church, and I will give you the keys of
quomodo opus habebat oratione, ut the kingdom, how should He have
concitatam unius hominis animam need of prayer that He might stay one
coerceret? Non autem dixit: rogavi, agitated soul? He does not say, “I
ut non neges, sed ne deseras fidem. have prayed that you deny not,” but
that you do not abandon your faith.
Theophylactus: Nam et si paululum THEOPHYL. For albeit you are for a

agitandus sis, habes tamen time shaken, yet you hold stored up, a
reconditum semen fidei: quamvis seed of faith; though the spirit has
deiecerit folia spiritus tentatoris, shed its leaves in temptation, yet the
viget tamen radix. Petit ergo root is firm. Satan then seeks to harm
Satanas te laedere tamquam you, because he is envious of my love
invidens tibi de mea dilectione; sed for you, but notwithstanding that I have
quamvis egomet pro te sim prayed for you, you shall fall. Hence it
deprecatus, tu tamen delinques; follows, And when you are converted,
unde sequitur et tu aliquando strengthen your brethren. As if He
conversus confirma fratres tuos; says, After that you have wept and
quasi dicat: postquam me negato repented your denial of Me, strengthen
ploraveris, ac poenitueris, corrobora your brethren, for I have deputed you
ceteros; cum te principem to be the head of the Apostles. For this
apostolorum deputaverim: hoc enim befits you who are with Me, the
decet te qui mecum robur es et petra strength and rock of the Church. And
Ecclesiae. Hoc autem intelligendum this must be understood not only of the
est non solum de apostolis qui tunc Apostles who then were, but of all the
erant, ut roborarentur a Petro; sed et faithful who were about to be, even to
de omnibus qui usque ad finem the end of the world that none of the
mundi futuri sunt fidelibus: ne scilicet believers might despair, seeing that
aliquis credentium diffidat, videns Peter though an Apostle denied his
eum qui, cum esset apostolus, Lord, yet afterwards by penitence
denegavit, ac iterum per obtained the high privilege of being the
poenitentiam obtinuit praerogativam, Ruler of the world.
ut esset antistes mundi.
CYRIL; Marvel then at the
Admirare igitur exuberantiam divinae superabundance of the Divine
patientiae: ne diffidere discipulum forbearance: lest He should cause a
faceret, nondum patrato crimine disciple to despair, before the crime
largitus est veniam, ac iterum ipsum was committed, He granted pardon,
in apostolico gradu restituit, dicens and again restored him to his Apostolic
confirma fratres tuos. rank, saying, Strengthen your
brethren.
Beda: Quasi dicat: sicut ego tuam BEDE; As if to say, As I by prayer

fidem ne deficiat orando protexi, ita protected your faith that it should not
tu infirmiores fratres, ne de venia fail, so do you remember to sustain the
desperent, confortare memento. weaker brethren, that they despair not
of pardon.
Ambrosius: Cave ergo iactantiam, AMBROSE; Beware then of boasting,

cave saeculum. Ille iubetur beware of the world; he is commanded
confirmare fratres suos qui dixit: to strengthen his own brethren, who
omnia reliquimus, et secuti sumus said, Master, we have left all, and
te. followed you.
Beda: Quia vero se dominus dixerat BEDE; Because the Lord said He had
pro fide Petri rogasse, conscius ille prayed for Peter’s faith, Peter
praesentis affectus, fideique conscious of present affection and
ferventis, sed futuri casus nescius, fervent faith, but unconscious of his
non credit se ullatenus ab eo posse coming fall, does not believe he could
deficere; unde sequitur qui dixit ei: in any way fall from Christ. As it
domine, tecum paratus sum et in follows, And he said to him, Lord, I am
carcerem et in mortem ire. ready to go with you to prison and to
death.
Theophylactus: Prae nimia quidem THEOPHYL. He burns forth indeed

dilectione flammescit et impossibilia with too much love, and promises what
sibi pollicetur. Decebat autem, audito is impossible to him. But it be him as
semel a veritate quod tentandus soon as he heard from the Truth that
esset, non amplius contendere. Sed he was to be tempted, to be no longer
dominus videns eum praesumptuose confident. Now the Lord, seeing that
loquentem, promit tentationis Peter spoke boastfully, reveals the
speciem, scilicet quod negaturus nature of his temptation, namely, that
esset; unde sequitur et ille dixit: dico he would deny Him; I tell you, Peter,
tibi, Petre, non cantabit hodie gallus, the cock shall not crow this day, before
donec ter abneges nosse me. that you thrice deny, &c.
Ambrosius: Petrus quidem, etsi AMBROSE; Now Peter although

spiritu promptus, corporis tamen earnest in spirit, yet still weak in bodily
adhuc infirmus affectu, denuntiatur inclination, is declared about to deny
dominum negaturus: neque enim his Lord; for he could not equal the
poterat divinae constantiam constancy of the Divine will. Our Lord’s
intentionis aequare. Passio domini Passion has rivals, but no equal.
aemulos habet, pares non habet.
Theophylactus: Hinc autem THEOPHYL. From hence we draw a

magnam doctrinam haurimus: quod great doctrine, that human resolve is
non sufficit humanum propositum not sufficient without the Divine
absque divino subsidio. Petrus enim, support. For Peter with all his zeal,
quamvis fervens esset, derelictus nevertheless when forsaken of God
tamen a Deo, supplantatus fuit ab was overthrown by the enemy.
hoste.
Beda: Sciendum autem, quod Deo BASIL; We must know then, that God
permittente, timorati lapsum sometimes allows the rash to receive a
patiuntur quandoque ad fastus fall, as a remedy to previous self-
praecedentis remedium. Sed confidence. But although the rash man
quamvis idem videatur esse seems to have committed the same
delictum timorati et aliorum, refert offense with other men, there is no
non modicum: nam timoratus ex slight difference. For the one has
quibusdam insidiis et pene prout sinned by reason of certain secret
noluit, peccavit; alii vero nullam assaults and almost against his will,
gerendo curam neque sui, neque but the others, having no care either
Dei, peccant, non distinguentes inter for themselves or God, knowing no
peccare et agere virtuose. Unde reor distinction between sin and virtuous
et iussionis modum in eis debere actions. For the rash needing some
fore diversum: nam timoratus assistance, in regard to this very thing
quodam iuvamine indigens, circa in which he has sinned ought to suffer
eamdem rem erga quam peccavit, reproof. But the others, having
iussa debet perferre; alii vero cum destroyed all the good of their soul,
totum bonum animae destruxerint, must be afflicted, warned, rebuked, or
affligi et moneri, et praeceptis subici made subject to punishment, until they
debent, quousque ratum sit illis acknowledge that God is a just Judge,
Deum iustum iudicem esse, et and tremble.
contremiscant.
Augustinus de Cons. Evang: Hoc AUG. Now what is here said

autem quod hic dicitur de Petri concerning the foregoing denial of
negatione praedicta, omnes quidem Peter is contained in all the
Evangelistae commemorant; sed Evangelists, but they do not all happen
non omnes ex una eademque to relate it upon the same occasion in
occasione sermonis ad eam the discourse. Matthew and Mark
commemorandam veniunt: nam subjoin it after our Lord had departed
Matthaeus et Marcus eam from the house where He had eaten
subnectunt postea quam dominus the Passover but Luke and John
egressus est ex illa domo ubi before He went out from thence. But
manducaverant Pascha; Lucas vero we may easily understand either that
et Ioannes antequam inde esset the two former used these words,
egressus. Sed facile possemus recapitulating them, or the two others
intelligere aut illos duos ea anticipating them: only it rather moves
recapitulando posuisse, aut istos us, that not only the words but even
praeoccupando; nisi magis moveret the sentences of our Lord, in which
quod tam diversa non tantum verba, Peter being troubled used that boast of
sed etiam sententias domini dying either for or with our Lord, are
praemittunt, quibus permotus Petrus given so differently, as rather to
illam praesumptionem praeferret, vel compel us to believe that he thrice
pro domino vel cum domino uttered his boast at different parts of
moriendi, ut magis cogant intelligi, our Lord’s discourse, and that he was
ter eum expressisse thrice answered by our Lord, that
praesumptionem suam diversis locis before the cock crowed he should
sermonis Christi, et ter illi a domino deny Him thrice.
responsum, quod eum ante galli
cantum ter esset negaturus.
Lectio 10
35 καὶ εἶπεν αὐτοῖς, 35. And he said to them,

ὅτε ἀπέστειλα ὑμᾶς When I sent you without
purse, and scrip, and shoes,
ἄτερ βαλλαντίου καὶ lacked you any thing? And
πήρας καὶ they said, Nothing. 36. Then
said he to them, But now, he
ὑποδημάτων, μή τινος that has a purse, let him take
ὑστερήσατε; οἱ δὲ it, and likewise his scrip, and
he that has no sword, let him
εἶπαν, οὐθενός. 36 sell his garment, and buy
εἶπεν δὲ αὐτοῖς, ἀλλὰ one. 37. For I say to you,
νῦν ὁ ἔχων that this that is written must
βαλλάντιον ἀράτω, yet be accomplished in me,
And he was reckoned
ὁμοίως καὶ πήραν, καὶ
among the transgressors: for
ὁ μὴ ἔχων πωλησάτω the things concerning me
τὸ ἱμάτιον αὐτοῦ καὶ have an end. 38. And they
ἀγορασάτω μάχαιραν. said, Lord, behold, here are
37 λέγω γὰρ ὑμῖν ὅτι two swords. And he said to
them, It is enough.
τοῦτο τὸ γεγραμμένον
δεῖ τελεσθῆναι ἐν ἐμοί,
τὸ καὶ μετὰ ἀνόμων
ἐλογίσθη: καὶ γὰρ τὸ
περὶ ἐμοῦ τέλος ἔχει.
38 οἱ δὲ εἶπαν, κύριε,
ἰδοὺ μάχαιραι ὧδε δύο.
ὁ δὲ εἶπεν αὐτοῖς,
ἱκανόν ἐστιν.
Cyrillus: Praedixerat autem CYRIL; Our Lord had foretold to Peter

dominus Petro quod eum esset that he should deny Him; namely, at the
negaturus, tempore scilicet suae time of His being taken. But having once
captionis; sed quia semel facta est made mention of His being taken
mentio de captione eius, captive, He next announces the struggle
consequenter nuntiat that would ensue against the Jews.
supervenientem contra Iudaeos Hence it is said, And he said to them,
conflictum; unde dicitur et dixit eis: When I sent you without purse, &c. For
quando misi vos sine sacculo, et the Savior had sent the holy Apostles to
pera, et calceamentis, numquid preach in the cities and towns the
aliquid defuit vobis? Miserat enim kingdom of heaven, bidding them to
salvator sanctos apostolos take no thought of the things of the
praedicare civitatibus et oppidis body, but to place their whole hope of
regnum caelorum, praecipiens ut salvation in l km.
euntes nullius corporalium curam
gererent, sed in eo totam spem
vivendi reponerent.
Chrysostomus: Sicut autem qui CHRYS. Now as one who teaches to

docent natare, circa principium swim, at first indeed placing his hands
quidem manus suas supponentes, under his pupils, carefully supports
attentius sustentant suos them, but afterward frequently
discipulos, postea vero plerumque withdrawing his hand, bids them help
manum abstrahentes iubent ut sibi themselves, nay even lets them sink a
opitulentur, quinimmo et paululum little; so likewise did Christ deal with His
emergi permittunt; ita et Christus disciples. At the beginning truly He was
fecit discipulis. In exordiis quidem present to them, giving them most richly
praesto in cunctis eis aderat, abundance of all things; as it follows,
parans eis uberrime affluentiam And they said to them, Nothing. But
omnium; unde sequitur at illi when it was necessary for them to show
dixerunt: nihil. At ubi oportebat et their own strength, He withdrew from
proprias vires ostendere, subtraxit them for a little His grace, bidding them
eis aliquantulum gratiam, iubens do something of themselves; as it
eis ex se nonnulla peragere; unde follows, But now he that has a purse,
sequitur dixit ergo eis: sed nunc qui that is, wherein to carry money, let him
habet sacculum, quo scilicet take it, and likewise his scrip, that is, to
portatur pecunia, tollat similiter et carry provisions in. And truly when they
peram, qua scilicet portantur had neither shoes, nor girdle, nor staff,
cibaria. Et quidem quando nec nor money, they never suffered the want
calceamenta, nec zonam of any thing. But when He allowed them
habebant, nec baculum, nec aes, purse and scrip, they seem to suffer
nullius passi sunt penuriam; ut hunger, and thirst, and nakedness. As if
autem marsupium concessit eis, et He said to them, Hitherto all things have
peram, esurire videntur, et sitire, et been most richly supplied to you, but
nuditatem pati; ac si eis diceret: now I would have you also experience
hactenus cuncta vobis uberrime poverty, therefore I hold you no longer to
affluebant; nunc autem volo vos et the former rule, but I command you to
inopiam experiri: ideoque non get purse and scrip. Now God might
addico necessitati pristinae legis, even to the end have kept them in
sed mando et loculum habere et plenty, but for many reasons He was
peram. Poterat autem et Deus unwilling to do so. First that they might
usque in finem eos in tanta impute nothing to themselves, but
constituere copia; sed noluit ob acknowledge that every thing flowed
multas causas: primo quidem ut from God; secondly, that they might
nihil sibi tribuerent, sed learn moderation; thirdly, that they might
recognoscerent totum emanasse not think too highly of themselves. For
divinitus; secundo ut moderari sibi this cause while He permitted them to
sciant; tertio ne maiora de se fall into many unlooked for evils, He
opinentur. Horum igitur causa relaxed the rigor of the former law, lest it
permittens eos incurrere multa should become grievous and
inopinatorum, relaxavit prioris legis intolerable.
rigorem, ne gravis et intolerabilis
fieret eis vita.
Beda: Non enim eadem vivendi BEDE; For He does not train His
regula persecutionis qua pacis disciples in the same rule of life, in time
tempore discipulos informat. Missis of persecution, as in the time of peace.
quidem discipulis ad When He sent them to preach, He
praedicandum, ne quid tollerent in ordered them to take nothing in the way,
via, praecepit, ordinans scilicet ut ordaining in truth, that He who preaches
qui Evangelium nuntiat, de the Gospel should live by the Gospel.
Evangelio vivat. Instante vero But when the crisis of death was at
mortis articulo, et tota illa gente hand, and the whole nation persecuted
pastorem simul et gregem both the shepherd and the Hock, He
persequente, congruam tempori proposes a law adapted to the time,
regulam decernit, permittens ut allowing them to take the necessaries of
tollant victui necessaria, donec, life, until the rage of the persecutors
sopita insania persecutorum, was abated, and the time of preaching
tempus evangelizandi redeat: ubi the Gospel had returned. Herein He
nobis quoque dat exemplum, iusta leaves us also an example, that at times
nonnunquam causa instante, when a just reason urges, we may
quaedam de nostri propositi rigore intermit without blame somewhat of the
posse sine culpa intermitti. strictness of our determination.
Augustinus contra Faustum: AUG. By no inconsistency then of Him

Nulla ergo inconstantia who commands, but by the reason of
praecipientis, sed ratione the dispensation, according to the
dispensantis, pro temporum diversity of times are commandments,
diversitate praecepta, vel consilia, counsels, or permissions changed.
vel permissa mutantur.
Ambrosius: Qui autem ferire AMBROSE; But He who forbids to

prohibet, cur emere gladium iubet, strike, why does He order them to buy a
nisi forte ut sit parata defensio, non sword? unless perchance that there
ultio necessaria, et videatur may be a defense prepared, but no
potuisse vindicari, sed noluisse? necessary retaliation; a seeming ability
Unde sequitur et qui non habet, to be revenged, without the will. Hence
scilicet sacculum, vendat tunicam it follows, And he who has not, (that is, a
suam, et emat gladium. purse,) let him sell his garment, and buy
a sword,
Chrysostomus: Quid est hoc? Qui CHRYS. What is this? He who said, If
dixerat: si quis te percusserit in any one strike you on the right cheek,
dextera gena, vertas ei et aliam; turn to him the other also, now arms His
nunc armat discipulos, et solo disciples, and with a sword only. For if it
gladio: nam si penitus armare were fitting to be completely armed, not
decebat, non solum oportebat only must a man possess a sword, but
gladium possidere, sed et scuta et shield and helmet. But even though a
galeas. Sed et si mille huiusmodi thousand had arms of this kind, how
possiderent arma, pro tot insultibus could the eleven be prepared for all the
et insidiis populorum, tyrannorum, attacks and lying in wait of people,
urbium, nationum, qualiter undecim tyrants, allies, and nations, and how
comparerent, et ex solo aspectu should they not quake at the mere sight
agminum non contremiscerent, of armed men, who had been brought
nutriti in stagnis et fluviis? Non up near lakes and rivers? We must not
ergo putemus eum iussisse ut then suppose that He ordered them to
gladios possiderent; sed per possess swords, but by the swords He
gladios innuit imminentes insidias points at the secret attack of the Jews.
Iudaeorum; unde sequitur dico And hence it follows, For I say to you,
enim vobis, quoniam adhuc hoc that this that is written must, be
quod scriptum est oportet impleri in accomplished in me: And he was
me: et cum iniquis deputatus est. numbered with the transgressors.
Theophylactus: Cum enim ipsi THEOPHYL. While they were

inter se supra de praerogativis contending among themselves above
contenderint: non est, inquit, concerning priority, He said, It is not a
tempus praerogativarum, immo time of dignities, but rather of danger
periculorum et caedium: nam ego and slaughter. Behold I even your
magister vester ducor ad mortem Master am led to a disgraceful death, to
non honorabilem, cum impiis be reckoned with the transgressors. For
deputandus; etenim ea quae sunt these things which are prophesied of
de me, scilicet praedicta, finem Me have an end, that is, a fulfillment.
habent, idest impletionem. Volens Wishing then to hint at a violent attack,
ergo violentum insultum innuere, He made mention of a sword, not
meminit gladii: nec prorsus altogether revealing it, lest they should
revelavit, ne tangerentur acedia; be seized with dismay, nor did He
nec prorsus obticuit, ne repentinis entirely provide that they should not be
aggressibus fluctuarent; sed shaken by these sudden attacks, but
postea recolentes mirarentur that afterwards recovering, they might
quomodo se ipsum pretium marvel how He gave Himself up to the
exhibuit passioni pro salute Passion, a ransom for the salvation of
humana. men.
Basilius: Vel dominus non iubet BASIL; Or the Lord does not bid them
portare marsupium et peram et carry purse and scrip and buy a sword,
emere gladium; sed praedicit but predicts that it should come to pass,
futurum, quod scilicet apostoli obliti that in truth the Apostles, forgetful of the
temporis passionis, donorum et time of the Passion, of the gifts and law
legis domini, auderent sumere of their Lord, would dare to take up the
gladios: saepius enim Scriptura sword. For often does the Scripture
utitur imperativa sermonis specie make use of the imperative form of
loco prophetiae. In pluribus tamen speech in the place of prophecy. Still in
libris non invenitur accipiat, tollat, many books we do not find, Let him
vel emat; sed tollet et emet. take, or buy, but, he will take, he will
buy.
Theophylactus: Vel per hoc THEOPHYL. Or He hereby foretell to

praenuntiat eis quod incurrerent them that they would incur hunger and
famem et sitim, quod innuit per thirst, which He implies by the scrip, and
peram; et adversitates nonnullas, sundry kinds of misery, which he intends
quod innuit per gladium. by the sword.
Vel aliter. Quod dominus dicit qui CYRIL; Or else; When our Lord says,
habet sacculum, tollat similiter et He who has a purse, let him take it,
peram, videtur sermo ad discipulos likewise a scrip, His discourse He
fieri; sed revera respicit quamlibet addressed to His disciples, but in reality
Iudaei personam; quasi dicat: si He regards every individual Jew; as if
quis Iudaeorum abundat He says, If any Jew is rich in resources,
facultatibus, congestis omnibus let him collect them together and fly. But
fugiat; si autem quis ultima if any one oppressed with extreme
oppressus penuria colit regionem, poverty applies himself to religion, let
hic etiam amictum vendat et him also sell his cloak and buy a sword.
gladium emat: invadet enim eos For the terrible attack of battle shall
intolerabilis impetus pugnae, ut overtake them, so that nothing shall
nihil ad resistendum sufficiat. suffice to resist it. He next lays open the
Deinde pandit horum malorum cause of these evils, namely, that He
causam: quia scilicet passus est suffered the penalty due to the wicked,
poenam profanis debitam, cum being crucified with thieves. And when it
latronibus crucifixus. Et cum ad shall have come at last to this, the word
hoc perventum fuerit, sumet finem of dispensation will receive its end. But
verbum dispensationis; to the persecutors shall happen all that
persecutoribus autem accident has been foretold by the Prophets.
quae a prophetis sunt praedicta. These things then God prophesied
Haec igitur dominus praedixit de concerning what should befall the
futuris regioni Iudaeorum; sed country of the Jews, but the disciples
discipuli non intelligebant understood not the depth of His words,
profunditatem dictorum, putantes thinking they had need of swords
ob futurum proditoris insultum against the coming attack of the traitor.
gladiis opus esse; unde sequitur at Whence it follows; But they said, Lord,
illi dixerunt: domine, ecce duo behold, here are two swords.
gladii hic. At ille dixit eis: satis est.
Chrysostomus: Et quidem si CHRYS. And in truth, if He wished them

humano eos volebat uti auxilio, nec to use human aid, not a hundred swords
centum sufficerent gladii; quod si would have sufficed; but if He willed not
nolebat eos uti humano subsidio, the assistance of man, even two are
etiam duo supervacui sunt. superfluous.
Theophylactus: Noluit ergo THEOPHYL. Our Lord then was

dominus eos reprehendere quasi unwilling to blame them as not
non intelligentes; sed dicens satis understanding Him, but saying, It is
est, eos dimisit. Quidam autem enough, He dismissed them; as when
dicunt, dominum ironice dixisse we are addressing any one, and see
satis est; quasi dicat: ex quo duo that he does not understand what is
sunt gladii, sufficiant nobis ad said, we say, Well, let us leave him, lest
tantam multitudinem quanta nos we trouble him. But some say, that our
debet invadere. Lord said, It is enough, ironically; as if
He said, Since there are two swords,
they will amply suffice against so large a
multitude as is about to attack us.
Beda: Vel duo gladii sufficiunt ad BEDE; Or the two swords suffice for a
testimonium sponte passi testimony that Jesus suffered
salvatoris: unus qui et apostolis voluntarily. The one indeed was to teach
audaciam pro domino certandi et the Apostles the presumption of their
domino virtutem medicandi doceret contending for their Lord, and His
inesse; alter qui nequaquam inherent virtue of healing; the other
vagina exemptus, ostenderet eos never taken out of its sheath, to show
nec totum quod potuere pro eius that they were not even permitted to do
facere defensione permissos. all that they could for His defense.
Ambrosius: Vel quia lex referire AMBROSE; Or, because the law does
non vetat, fortasse Petro duos not forbid to return a blow, perhaps He
gladios offerenti satis esse dicit, says to Peter, as he is offering the two
quasi licuerit usque ad swords, It is enough, as though it were
Evangelium; ut sit in lege aequitatis lawful until the Gospel; in order that
eruditio, in Evangelio bonitatis there may be in the law, the knowledge
perfectio. Est etiam gladius of Justice; in the Gospel, perfection of
spiritalis ut vendas patrimonium, et goodness. There is also a spiritual
emas verbum quo mentis sword, that you may sell your patrimony,
penetralia vestiuntur. Est etiam and buy the word, by which the
gladius passionis ut exuas corpus, nakedness of the soul is clothed. There
et immolatae carnis exuviis ematur is also a sword of suffering, so that you
tibi sacra corona martyrii. Movet may strip your body, and with the spoils
adhuc quod duos gladios discipuli of your sacrificed flesh purchase for
protulerunt: ne forte unum novi, yourself the sacred crown of martyrdom.
unum veteris testamenti sit, quibus Again it moves, seeing that the disciples
adversus Diaboli armamur insidias. put forward two swords, whether
Deinde dicit dominus satis est, perhaps one is not of the Old
quasi nil desit ei quem utriusque Testament, the other of the New,
testamenti doctrina munierit. whereby we are armed against the wiles
of the devil. Therefore the Lord says, It
is enough, because he wanted nothing
who is fortified by the teaching of both
Testaments.
Lectio 11
39 καὶ ἐξελθὼν 39. And he came out, and

ἐπορεύθη κατὰ τὸ went, as he was wont, to the
mount of Olives; and his
ἔθος εἰς τὸ ὄρος τῶν disciples also followed him. 40.
ἐλαιῶν: And when he was at the place,
ἠκολούθησαν δὲ he said to them, Pray that you
αὐτῷ καὶ οἱ μαθηταί. enter not into temptation. 41.
And he was withdrawn from
40 γενόμενος δὲ ἐπὶ
them about a stone’s cast, and
τοῦ τόπου εἶπεν kneeled down, and prayed, 42.
αὐτοῖς, προσεύχεσθε Saying, Father, if you be
μὴ εἰσελθεῖν εἰς willing, remove this cup from
πειρασμόν. 41 καὶ me: nevertheless not my will,
but yours, be done.
αὐτὸς ἀπεσπάσθη
ἀπ' αὐτῶν ὡσεὶ
λίθου βολήν, καὶ
θεὶς τὰ γόνατα
προσηύχετο 42
λέγων, πάτερ, εἰ
βούλει παρένεγκε
τοῦτο τὸ ποτήριον
ἀπ' ἐμοῦ: πλὴν μὴ τὸ
θέλημά μου ἀλλὰ τὸ
σὸν γινέσθω.
Beda: Tradendus a discipulo BEDE; As He was to be betrayed by His

dominus consueti secessus disciple, our Lord goes to the place of His
locum, quo facillime reperiri wonted retirement, where He might most
possit, adit; unde sequitur et easily be found; as it follows, And he
egressus ibat secundum came out, and went, as he was wont, to
consuetudinem in montem oliveti. the mount of Olives.
Cyrillus: De die namque CYRIL. By day He was in Jerusalem, but

conversabatur Hierosolymis, when the darkness of night came on He
obscura vero nocte succedente held converse with His disciples on the
in montem olivarum cum suis mount of Olives; as it is added, And his
conversabatur discipulis; unde disciples followed.
subditur secuti sunt autem illum
et discipuli.
Beda: Pulchre autem sui corporis BEDE; Rightly does He lead the disciples,
mysteriis imbutos in montem about to be instructed in the mysteries of
olivarum discipulos educit, ut His Body, to the mount of Olives, that He
omnes in morte sua baptizatos might signify that all who are baptized of
sancti spiritus charismate His death should be comforted with the
confirmandos esse designet. anointing of the Holy Spirit.
Theophylactus: Post coenam THEOPHYL. Now after supper our Lord

autem nequaquam inertia, et betakes Himself not to idleness or sleep,
iocus, et somnus occupant but to prayer and teaching. Hence it
dominum; sed oratio et doctrina; follows, And when he was at the place, he
unde sequitur et cum pervenisset said to them, Pray, &c.
ad locum, dixit illis: orate ne
intretis in tentationem.
Beda: Impossibile quidem est BEDE; It is indeed impossible for the soul
humanam animam non tentari; of man not to be tempted. Therefore he
unde non ait: orate ne tentemini; says not, Pray that you be not tempted,
sed orate ne intretis in but, Pray that you enter not into
tentationem; hoc est ne tentatio temptation, that is, that the temptation do
vos superet ultima. not at last overcome you.
Cyrillus: Sed ne solis verbis eis CYRIL; But not to do good by words only,
prodesset, procedens paululum He went forward a little and prayed; as it
orabat; unde sequitur et ipse follows, And he was withdrawn from them
avulsus est ab eis quantum about a stone’s cast. You will every where
iactus est lapidis. Ubique find Him praying apart, to teach you that
invenies eum semotum orantem, with a devout mind and quiet heart we
ut discas quod animo attento et should speak with the most high God. He
corde quieto colloquendum est did not betake Himself to prayer, as if He
cum Deo sublimi. Non autem was in want of another’s help, who is the
quasi egens alieni suffragii Almighty power of the Father, but that we
precibus insistebat qui est may learn not to slumber in temptation,
omnipotentissima virtus patris; but rather to be instant in prayer.
sed ut discamus non esse in
tentationibus dormitandum, sed
magis orationibus insistendum.
Beda: Solus etiam orat pro BEDE; He also alone prays for all, who
omnibus qui solus erat passurus was to suffer alone for all, signifying that
pro omnibus, significans tantum His prayer is as far distant from ours as
orationem suam quantum et His Passion.
passionem a nostra distare.
Augustinus de quaest. Evang: AUG. He was torn from them about a

Avulsus est autem ab eis stone’s cast, as though He would typically
quantum iactus est lapidis, remind them that to Him they should point
tamquam typice admonuerit ut in the stone, that is, up to Him bring the
eum dirigerent lapidem: idest, intention of the law which was written on
usque ad ipsum perducerent stone.
intentionem legis, quae scripta
erat in lapide.
Gregorius Nyssenus: Quid GREG NYSS. But what means His

autem sibi vult flexus genuum, de bending of knees? of which it is said, And
quo dicitur et positis genibus he kneeled down, and prayed. It is the
orabat? Humanus quidem usus way of men to pray to their superiors with
est pronos terrae supplicare their faces on the ground, testifying by the
maioribus, facto ostendentes action that the greater of the two are
fortiores esse qui rogantur. those who are asked. Now it is plain that
Palam est autem humanam human nature contains nothing worthy of
naturam nihil habere Deo God’s imitation. Accordingly the tokens of
condignum: et ideo honorifica respect which we evince to one another,
signa quae invicem exhibemus, confessing ourselves to be inferior to our
fatentes nos humiliores esse neighbors, we have transferred to the
respectu excellentiae proximi, humiliation of the Incomparable Nature.
transumpsimus ad obsequia And thus He who bore our sicknesses and
incomparabilis naturae: unde ille interceded for us, bent His knee in prayer,
qui nostros languores portavit, ac by reason of the man which He assumed,
pro nobis intercessit, per giving us an example, that we ought not to
hominem quem sumpsit exalt ourselves at the time of prayer, but
genuflectit orando, sanciens non in all things be conformed to humility; for
esse superbiendum orationis God resists the proud, but gives grace to
tempore, sed per omnia humilitati the humble.
conformandum: quia Deus
superbis resistit, dat autem
humilibus gratiam.
Chrysostomus: Quaelibet CHRYS. Now every art is set forth by the

autem ars verbis et operibus words and works of him who teaches it.
ostenditur ab eo qui docet. Quia Because then our Lord had come to teach
ergo dominus venerat docturus no ordinary virtue, therefore He speaks
nos quamlibet virtutem, ob hoc and does the same things. And so having
eadem dicit et facit: unde, quia in words commanded to pray, lest they
iusserat verbis orare ne intrarent enter into temptation, He does the same
in tentationem, hoc etiam opere likewise in work, saying, Father, if you be
docet; sequitur enim dicens: willing, remove this cup from me. He said
pater, si vis, transfer calicem not the words, If you will, as if ignorant
istum a me. Non dicit si vis, quasi whether it was pleasing to the Father. For
ignorans an patri placeret: neque such knowledge was not more difficult
enim magis ardua cognitio est than the knowledge of His Father’s
cognitione paternae substantiae, substance, which He alone clearly knew,
quam ipse solus perspicaciter according to John, As the Father knows
novit, secundum illud: sicut novit me, even so have I known the Father. Nor
me pater, et ego novi patrem; says He this, as refusing His Passion. For
neque hoc dicit quasi respuens He who rebuked a disciple, who wished to
passionem: qui enim comminatus prevent His Passion, so as even after
est discipulo volenti eius many commendations, to call him Satan,
passionem impedire, ut Satanam how should He be unwilling to be
eum vocaret post multa crucified? Consider then why it was so
praeconia, qualiter crucifigi said. How great a thing was it to hear that
nolebat? Cur igitur ita dictum est, the unspeakable God, who passes all
consideres. Quantum erat audire understanding, was content to enter the
quod Deus ineffabilis, qui virgin’s womb, to suck her milk, and to
quemlibet intellectum transcendit, undergo every thing human. Since then
voluit uterum subire virgineum, that was almost incredible which was
lac sugere, et humana quaeque about to happen, He sent first indeed
pati. Quoniam ergo fere Prophets to announce it, afterwards He
incredibile erat quod erat Himself comes clothed in the flesh, so that
futurum, primo quidem misit you could not suppose Him to be a
prophetas hoc nuntiantes, postea phantom. He permits His flesh to endure
ipse indutus carne veniens, ut all natural infirmities, to hunger, to thirst,
non phantasma putaretur, to sleep, to labor, to be afflicted, to be
permittit carnem ferre naturales tormented; on this account likewise He
defectus, esurire, sitire et refuses not death, that He might manifest
dormire, laborare, affici et anxiari; thereby His true humanity.
ob hoc et recusat mortem, veram
humanitatem demonstrans.
Ambrosius: Dicit ergo si vis, AMBROSE; He says, then, If you will,

transfer a me calicem istum; remove this cup from me, as man refusing
quasi homo mortem recusans, death, as God maintaining His own
quasi Deus sententiam suam decree.
servans.
Beda: Vel transferri a se calicem BEDE; Or He begs the cup to be removed

postulat, non quidem timore from Him, not indeed from fear of
patiendi, sed misericordia prioris suffering, but from His compassion for the
populi, ne ab illo bibat calicem first people, lest they should have to drink
propinatum; unde et signanter the cup first drunk by Him. Therefore He
non dicit transfer a me calicem, says expressly, not, Remove from Me the
sed calicem istum, hoc est populi cup, but this cup, that is, the cup of the
Iudaeorum, qui excusationem Jewish people, who can have no excuse
ignorantiae habere non potest, for their ignorance in slaying Me, having
qui me quotidie vaticinatur. the Law and the Prophets daily
prophesying of Me.
Dionysius Alexandrinus: Vel DION. ALEX. Or when He says, Let this

quod dicit transfer calicem istum cup pass from me, it is not, let it not come
a me, non est hoc: non adveniat to Me, for unless it had come it could not
mihi; nisi enim advenerit, pass away. It was therefore when He
transferri non potest. Igitur ut perceived it already present that He
sensit iam praesentem, coepit began to be afflicted and sorrowful, and
affici et tristari, et quasi iam as it was close at hand, He says, let this
propinquante eo dicit transfer cup pass, for as that which has passed
calicem hunc. Sicut enim quod can neither be said not to have come nor
praeterit, nec intactum est, nec yet to remain, so also the Savior asks first
permanens; sic et salvator leviter that the temptation slightly assailing Him
invadentem tentationem flagitat may pass away. And this is the not
pelli; et hoc est non intrare in entering into temptation which He
tentationem, quod consulit esse counsels to pray for. But the most perfect
orandum. Perfectissimus autem way? of avoiding temptation is
modus tentationes evitandi manifested, when he says, Nevertheless,
manifestatur cum dicitur not my will, but yours be done. For God is
verumtamen non mea voluntas, not a tempter to evil, but He wishes to
sed tua fiat. Deus enim grant us good things above what we
inexpertus est malorum. Vult either desire or understand. Therefore He
autem nobis bona largiri supra id seeks that the perfect will of His Father
quod petimus vel intelligimus. which He Himself had known, should
Ergo perfectam voluntatem dispose of the event, which is the same
patris, quam ipse noverat, petit will as His own, as respects the Divine
sortiri effectum, quae eadem est nature. But He shrinks to fulfill the human
et sua secundum deitatem. will, which He calls His own, and which is
Renuit autem impleri humanam inferior to His Father’s will.
voluntatem, quam dicit suam,
paterna voluntate minorem.
Athanasius: Geminum enim hic ATHAN. For here He manifests a double

velle ostendit: alterum quidem will. One indeed human, which is of the
humanum, quod est carnis; flesh, the other divine. For our human
alterum vero divinum: humanitas nature, because of the weakness of the
enim ob carnis fragilitatem flesh, refuses the Passion, but His divine
recusat passionem: sed divinus will eagerly embraced it, for that it was not
eius affectus affectanter eam possible that He should be holden of
subiit, eo quod non esset death.
possibile eum detineri a morte.
Gregorius Nyssenus: GREG NYSS. Now Apollinaris asserts

Apollinaris autem asserit quod that Christ had not His own will according
Christus non habuit secundum to His earthly nature, but that in Christ
terrenam naturam propriam exists only the will of God who descends
voluntatem; sed solum in Christo from heaven. Let him then say what will is
est voluntas Dei, qui de caelo it which God would have by no means to
descendit. Dicat ergo: quam be fulfilled? And the Divine nature does
voluntatem vult dominus not remove His own will.
nequaquam evenire? Neque
enim deitas aufert propriam
voluntatem.
Beda: Appropinquans etiam BEDE; When He drew near His Passion,

passioni salvator, infirmantium in the Savior also took upon Him the words
se vocem sumpsit, ut cum hoc of weak man; as when something
imminet quod fieri nolumus, sic threatens us which we do not wish to
per infirmitatem petamus ut non come to pass, we then through weakness
fiat, quatenus per fortitudinem seek that it may not be, to the end that we
parati simus ut voluntas also may be prepared by fortitude to find
conditoris nostri, etiam contra the will of our Creator contrary to our own
nostram voluntatem, fiat. will.
Lectio 12
43. And there appeared an

[ 43 ὤφθη δὲ αὐτῷ angel to him from heaven,
ἄγγελος ἀπ' οὐρανοῦ strengthening him. 44. And
being in an agony he prayed
ἐνισχύων αὐτόν. 44 more earnestly: and his sweat
καὶ γενόμενος ἐν was as it were great drops of
ἀγωνίᾳ ἐκτενέστερον blood falling down to the
προσηύχετο: καὶ ground. 45. And when he
rose up from prayer, and was
ἐγένετο ὁ ἱδρὼς
come to his disciples, he
αὐτοῦ ὡσεὶ θρόμβοι found them sleeping for
αἵματος sorrow. 46. And said to them,
καταβαίνοντες ἐπὶ Why sleep you? rise and
τὴν γῆν.] 45 καὶ pray, lest you enter into
temptation.
ἀναστὰς ἀπὸ τῆς
προσευχῆς ἐλθὼν
πρὸς τοὺς μαθητὰς
εὗρεν κοιμωμένους
αὐτοὺς ἀπὸ τῆς
λύπης, 46 καὶ εἶπεν
αὐτοῖς, τί καθεύδετε;
ἀναστάντες
προσεύχεσθε, ἵνα μὴ
εἰσέλθητε εἰς
πειρασμόν.
Theophylactus: Ut nobis THEOPHYL. To make known to us the

innotesceret orationis virtus, power of prayer that we may exercise it
quatenus eam in adversis in adversity, our Lord when praying is
praeponamus, orans dominus ab comforted by an Angel.
Angelo confortatur; unde dicitur
apparuit autem illi Angelus de
caelo confortans eum.
Beda: Alibi legimus quia Angeli BEDE; In another place we read that
accesserunt et ministrabant ei. In Angels came and ministered to Him. In
documento ergo utriusque testimony then of each nature, Angels
naturae, Angeli et ei ministrasse, are said both to have ministered to Him
et eum confortasse dicuntur. and comforted Him. For the Creator
Creator enim creaturae suae non needed not the protection of His
eguit praesidio; sed homo factus, creature, but being made man as for our
sicut propter nos tristis est, ita sakes He is sad, so for our sakes He is
propter nos confortatur. comforted.
Theophylactus: Quidam autem THEOPHYL. But some say that the
dicunt quoniam apparuit ei Angel appeared, glorifying Him, saying,
Angelus glorificans eum, et O Lord, Yours is the power, for you are
dicens: domine, tua est virtus: tu able to vanquish death, and to deliver
namque potes contra mortem et weak mankind.
Infernum genus humanum
liberare.
Chrysostomus: Et quia non CHRYS. And because not in appearance

phantastice, sed vere nostram but in reality He took upon Himself our
carnem suscepit; ut approbet flesh, in order to confirm the truth of the
dispensationis veritatem, et dispensation He submits to bear human
oppilet haereticorum ora, quaeque suffering; for it follows, And being in an
humana sustinet; sequitur enim et agony he prayed more earnestly.
factus in agonia prolixius orabat.
Ambrosius: Horrent plerique hoc AMBROSE; Many are shocked at this

loco, qui tristitiam salvatoris ad place who turn the sorrows of the Savior
argumentum inolitae potius a to an argument of inherent weakness
principio quam susceptae ad from the beginning, rather than taken
tempus infirmitatis inclinant. Ego upon Him for the time. But I am so far
autem non solum excusandum from considering it a thing to be excused,
non puto, sed nusquam magis that I never more admire His mercy and
pietatem eius maiestatemque majesty; for He would have conferred
demiror: minus enim contulerat less upon me had He not taken upon
mihi, nisi meum suscepisset Him my feelings. For He took upon Him
affectum: suscepit enim tristitiam my sorrow, that upon me He might
meam ut mihi suam laetitiam bestow His joy. With confidence
largiretur. Confidenter tristitiam therefore I name His sadness, because I
nomino, quia crucem praedico. preach His cross. He must needs then
Debuit ergo dolorem suscipere, ut have undergone affliction, that He might
vinceret. Neque enim habent conquer. For they have no praise of
fortitudinis laudem qui stuporem fortitude whose wounds have produced
magis vulnerum tulerint quam stupor rather than pain. He wished
dolorem. Nos ergo voluit erudire, therefore to instruct us how we should
quemadmodum mortem, et quod conquer death, and what is far greater,
est amplius, futurae mortis the anguish of coming death. You
moestitiam vinceremus. Doles smarted then, O Lord, not from your own
ergo, domine, non mea, sed tua but my wounds; for he was wounded for
vulnera. Infirmatus est enim our transgressions. And perhaps He is
propter delicta nostra: et fortasse sad, because that after Adam s fall tile
tristis est ideo quia post Adae passage by which we must depart from
lapsum, tali transitu nobis erat ex this world was such that death was
hoc saeculo recedendum ut mori necessary. Nor is it far from the truth that
esset necesse. Nec illud distat a He v. as sad for His persecutors, who He
vero; sed tristis erat pro knew would suffer punishment for their
persecutoribus suis quos sciebat wicked sacrilege.
immanis sacrilegii poenas
daturos.
Gregorius Moralium: GREG. He has expressed also the

Appropinquante etiam morte, conflict of our mind in itself, as death
nostrae mentis in se certamen approaches, for we suffer a certain thrill
expressit, qui vim quamdam of terror and dread, when by the
terroris ac formidinis patimur, cum dissolution of the flesh we draw near to
per solutionem carnis aeterno the eternal judgment; and with good
iudicio propinquamus; nec reason, for the soul finds in a moment
immerito, quoniam anima post that which can never be changed.
pusillum hoc invenit quod in
aeternum mutare non possit.
Theophylactus: Quod autem THEOPHYL. Now that the preceding

humanae naturae foret praemissa prayer was of His human nature, not His
oratio, non autem divinae, ut divine, as the Arians say, is argued from
dicunt Ariani, patet etiam ex eo what is said of His sweat, which follows,
quod subdit; sequitur enim et And his sweat was as it were great drops
factus est sudor eius sicut guttae of blood falling down to the ground.
sanguinis decurrentis in terram.
Beda: Nemo sudorem hunc BEDE; Let no one ascribe this sweat to
infirmitati deputet, quia contra natural weakness, nay, it is contrary to
naturam est sudare sanguinem; nature to sweat blood, but rather let him
sed potius intelligat, per hoc nobis derive therefrom a declaration to us, that
declaratum quod effectum iam He was now obtaining the
suae precis obtineret, ut scilicet accomplishment of His prayer, namely,
fidem discipulorum, quam terrena that He might purge by His blood the
adhuc fragilitas arguebat, suo faith of His disciples, still convicted of
sanguine purgaret. human frailty.
Prosper in libro sententiarum AUG. Our Lord praying with a bloody

Augustini: Orans etiam cum sweat represented the martyrdoms which
sudore sanguineo dominus should How from His whole body, which
significabat de corpore suo toto, is the Church.
quod est Ecclesia, manatura
martyria.
Theophylactus: Vel hoc THEOPHYL. Or this is proverbially said

proverbialiter dicitur de eo qui of one who has sweated intensely, that
vehementer sudavit, quod sudavit He sweated blood; the Evangelist then
sanguinem. Volens igitur wishing to show that He was moistened
Evangelista innuere, quod grossis with large drops of sweat, takes drops of
sudorum guttis madebat, sumit blood for an example. But afterwards
guttas sanguinis ad exemplum. finding His disciples asleep for sorrow,
Post hoc autem inveniens He upbraids them, at the same time
discipulos dormientes prae reminding them to pray; for it follows,
tristitia, improperat eis, simul And when he rose from prayer and was
admonens ut orarent; sequitur come to his disciples, he found them
enim et cum surrexisset ab sleeping.
oratione, et venisset ad discipulos
suos, invenit eos dormientes prae
tristitia.
Chrysostomus: Erat enim CHRYS. For it was midnight, and the

intempestum noctis, et disciples’ eyes were heavy from grief,
discipulorum oculi prae angustia and their sleep was not that of
premebantur, et erat somnus non drowsiness but sorrow.
torporis, sed moeroris.
Augustinus de Cons. Evang: AUG. Now Luke has not stated after
Non autem expressit hic Lucas which prayer He came to His disciples,
quota oratione dominus ad still in nothing does he disagree with
discipulos venerit; nihil tamen hoc Matthew and Mark.
Matthaeo et Marco repugnant.
Beda: Demonstrat autem dominus BEDE; Our Lord proves by what comes
consequenter quia pro discipulis after, that He prayed for His disciples
oraverit, quos monet orationum whom He exhorts by watching and
suarum vigilando et orando prayer to be partakers of His prayer; for it
existere participes; sequitur enim follows, And he said to them, Why sleep
et ait illis: quid dormitis? Surgite et you? Rise and pray, lest you enter into
orate, ne intretis in tentationem. temptation.
Theophylactus: Hoc est, ne a THEOPHYL. That is, that they should not
tentatione superentur: hoc enim be overcome by temptation, for not to be
est non induci in tentationem, non led into temptation is not to be
demergi ab ea. Vel simpliciter nos overwhelmed by it. Or He simply bids us
iubet orare, ut tranquilla sit nostra pray that our life may be quiet, and we
vita, nec immergamur in aliquod be not cast into trouble of any kind. For it
molestorum. Diabolicum enim est is of the devil and presumptuous, for a
et superbum, quemquam se in man to throw himself into temptation.
tentationem praecipitare; unde et Therefore James said not, “Cast
Iacobus non dixit: inicite vos in yourselves into temptation,” but, When
tentationes, sed: cum incideritis, you are fallen, count it all joy, making a
omne gaudium aestimate, de voluntary act out of an involuntary.
invito voluntarium facientes.
Lectio 13
47 ἔτι αὐτοῦ λαλοῦντος 47. And while he yet spoke,

ἰδοὺ ὄχλος, καὶ ὁ behold a multitude, and he
λεγόμενος Ἰούδας εἷς that was called Judas, one
of the twelve went before
τῶν δώδεκα προήρχετο them, and drew near to
αὐτούς, καὶ ἤγγισεν τῷ Jesus to kiss him. 48. But
Ἰησοῦ φιλῆσαι αὐτόν. Jesus said to him, Judas,
48 Ἰησοῦς δὲ εἶπεν betray you the Son of man
with a kiss? 49. When they
αὐτῷ, Ἰούδα, φιλήματι
which were about him saw
τὸν υἱὸν τοῦ ἀνθρώπου what would follow, they said
παραδίδως; 49 ἰδόντες to him, Lord, shall we smite
δὲ οἱ περὶ αὐτὸν τὸ with the sword? 50. And one
ἐσόμενον εἶπαν, κύριε, of them smote the servant of
the high priest, and cut off
εἰ πατάξομεν ἐν his right ear. 51. And Jesus
μαχαίρῃ; 50 καὶ answered and said, Suffer
ἐπάταξεν εἷς τις ἐξ you thus far. And he touched
αὐτῶν τοῦ ἀρχιερέως his ear, and healed him. 52.
Then Jesus said to the chief
τὸν δοῦλον καὶ
priests, and captains of the
ἀφεῖλεν τὸ οὖς αὐτοῦ temple, and the elders,
τὸ δεξιόν. 51 which were come to him, Be
ἀποκριθεὶς δὲ ὁ Ἰησοῦς you come out, as against a
εἶπεν, ἐᾶτε ἕως τούτου: thief, with swords and
staves? 53. When I was
καὶ ἁψάμενος τοῦ daily with you in the temple,
ὠτίου ἰάσατο αὐτόν. 52 you stretched forth no hands
εἶπεν δὲ Ἰησοῦς πρὸς against me: but this is your
τοὺς παραγενομένους hour, and the power of
darkness.
ἐπ' αὐτὸν ἀρχιερεῖς καὶ
στρατηγοὺς τοῦ ἱεροῦ
καὶ πρεσβυτέρους, ὡς
ἐπὶ λῃστὴν ἐξήλθατε
μετὰ μαχαιρῶν καὶ
ξύλων; 53 καθ' ἡμέραν
ὄντος μου μεθ' ὑμῶν
ἐν τῷ ἱερῷ οὐκ
ἐξετείνατε τὰς χεῖρας
ἐπ' ἐμέ: ἀλλ' αὕτη
ἐστὶν ὑμῶν ἡ ὥρα καὶ ἡ
ἐξουσία τοῦ σκότους.
Glossa: Praemissa oratione GLOSS. After first mentioning the
Christi, subicitur de eius proditione, prayer of Christ, St. Luke goes on to
qua a discipulo proditur; dicitur speak of His betrayal wherein He is
enim adhuc eo loquente, ecce betrayed by His disciple, saying, And
turba, et qui vocabatur Iudas, unus while he yet spoke, behold a multitude,
de duodecim, antecedebat eos. and he that was called Judas.
Cyrillus: Dicit autem qui vocabatur CYRIL; He says, he that was called
Iudas, quasi nomen eius habens Judas, holding his name as it were in
exosum; addit autem unus de abhorrence; but adds, one of the
duodecim, ad significantiam twelve, to signify the enormity of the
nequitiae proditoris: nam qui traitor. For he who bad been honored
honoratus fuerat aeque apostolis, as an apostle became the cause of the
factus est occisionis causa in murder of Christ.
Christum.
Chrysostomus: Sicut enim CHRYS. For just as incurable wounds

insanabilia vulnera nec austeris yield neither to severe nor soothing
medicamentis obediunt nec remedies, so the soul when once it is
demulcentibus, sic anima, ubi taken captive, and has sold itself to any
semel est captivata, et seipsam particular sin, will reap no benefit from
dederit cuicumque peccato, nullum admonition. And so it was with Judas,
emolumentum ex admonitionibus who desisted not from His betrayal,
consequetur; quod et Iudae accidit though deterred by Christ by every
a proditione non cessanti, quamvis manner of warning. Hence it follows,
omni modo doctrinae esset a And drew near to Jesus to kiss him.
Christo cohibitus; unde sequitur et
appropinquavit Iesu, ut oscularetur
eum.
Cyrillus: Immemor enim gloriae CYRIL; Unmindful of the glory of Christ,

Christi, putavit forsitan posse he thought to be able to act secretly,
latenter agere, ausus praecipuum daring to make an especial token of
dilectionis signum organum efficere love the instrument of his treachery.
doli.
Chrysostomus: Non autem CHRYS. Now we must not depart from

discedendum est a fratrum admonishing our brethren, albeit
admonitione, quamquam nihil nothing comes of our words. For even
propter nostra verba eveniat: nam the streams though no one drink
et rivuli, etsi nullus hauriat, fluunt; therefrom still flow on, and him whom
et si forsan non persuaseris hodie, you have not persuaded today,
poteris forsan cras. Piscator enim peradventure you may tomorrow. For
per totam diem vacua trahens retia, the fisherman after drawing empty nets
circa sero piscem capit; unde the whole day, when it was now late
dominus, etsi sciret Iudam non takes a fish. And thus our Lord, though
convertendum, non destitit facere He knew that Judas was not to be
quae sua intererat; sequitur enim converted, yet ceased not to do such
Iesus autem dixit illi: Iuda, osculo things as had reference to him. It
filium hominis tradis? follows, But Jesus said to him, Judas,
betray you the Son of man with a kiss?
Ambrosius: Per interrogationem AMBROSE; It must be used I think by

pronuntiandum puto, quasi amantis way of question, as if he arrests the
affectu corripiat proditorem. traitor with a lover’s affection.
Chrysostomus: Proprium autem CHRYS. And He gives him his proper

nomen ponit, quod magis dolentis name, which was rather like one
erat et revocantis, quam provocati lamenting and recalling him, than one
ad iram. provoked to anger.
Ambrosius: Dicit autem osculo AMBROSE; He says, Betray you with a

tradis? Hoc est, amoris pignore kiss? that is, do you inflict a wound with
vulnus infligis, et pacis instrumento the pledge of love? with the instruments
mortem irrogas? Servus dominum, of peace do you impose death? a slave,
discipulus prodit magistrum, electus do you betray your Lord; a disciple,
auctorem. your master; one chosen, Him who
chose you?
Chrysostomus: Non autem dicit: CHRYS. But He said not, “Betray you
tradis magistrum tuum, dominum your Master, your Lord, your
tuum, benefactorem tuum, sed Benefactor,” but the Son of man, that is,
filium hominis; hoc est, mansuetum the humble and meek, who though He
et mitem; qui si non esset magister were not your Master and Lord,
et dominus, quia tamen tam forasmuch as He has borne himself so
suaviter erga te gessit, non esset a gently toward you, should have never
te prodendus. been betrayed by you.
Ambrosius: Magna, o domine, AMBROSE; O great manifestation of

significatio potestatis, magna Divine power, great discipline of virtue!
disciplina virtutis. Et consilium Both the design of your traitor is
proditionis aperitur, et adhuc detected, and yet forbearance is not
patientia non negatur. Ostendit withheld. He shows whom it is Judas
quem proderet, dum occulta betrays, by manifesting things hidden;
manifestat; ostendit quem traderet, He declares whom he delivers up, by
dum dicit filium hominis, quia caro, saying, the Son of man, for the human
non divinitas comprehenditur. Illud flesh, not the Divine nature, is seized.
tamen plus confutat ingratum quod That however which most confounds
eum tradiderit qui, cum esset Dei the ungrateful, is the thought that he
filius, propter nos filius hominis had delivered up Him, who though He
esse voluisset; quasi dicat: propter was the Son of God, yet for our sakes
te suscepi, ingrate, quod tradis, wished to be the Son of man; as if He
hypocrita. said, “For you did I undertake, O
ungrateful man, that which you betray in
hypocrisy.
Ambrosius: Osculatus est autem AMBROSE; Our Lord kissed him, not
eum dominus, non quo simulare that He would teach us to dissemble,
nos doceat, sed ut neque but both that He might not seem to
proditorem refugere videretur, et shrink from the traitor, and that He
plus afficeret proditorem, cui amoris might the more move him by not
officia non negaret. denying him the offices of love.
Augustinus de Cons. Evang: Hoc AUG. The Lord when He was betrayed
ergo dominus, cum traderetur, first said this which Luke mentions,
primo dixit quod ait Lucas: Iuda, Betray you the Son of man with a kiss?
osculo filium hominis tradis? next, what Matthew says, Friend,
Deinde quod Matthaeus: amice, ad wherefore are you come? and lastly,
quid venisti? Deinde id quod what John records, Whom seek you?
Ioannes commemorat: quem
quaeritis?
Theophylactus: Zelantur autem THEOPHYL. The disciples are inflamed

discipuli, et gladios evaginant; unde with zeal, and unsheathe their swords.
sequitur videntes autem hi qui circa But whence have they swords?
ipsum erant quod futurum erat, Because they had slain the lamb, and
dixerunt ei: domine, si percutimus had departed from the feast. Now the
in gladio? Sed qualiter habent other disciples ask whether they should
gladios? Quia mactaverant agnum, strike; but Peter, always fervent in
et a mensa discesserant. Alii autem defense of his Master, waits not for
discipuli quaerunt an percuterent; permission, but straightway strikes the
sed Petrus ubique fervens pro servant of the High Priest; as it follows,
domino, persuasionem non And one of them smote, &c.
expectat, sed percutit servum
pontificis; unde sequitur et
percussit unus ex illis servum
principis sacerdotum, et amputavit
auriculam eius dexteram.
Augustinus: Qui percussit, AUG. He who struck, according to

secundum Ioannem Petrus erat; John, was Peter, but he whom he struck
quem autem percussit, Malchus was called Malchus.
vocabatur.
Ambrosius: Eruditus enim in lege AMBROSE; For Peter being well

Petrus promptus affectu, qui sciret versed in the law, and full of ardent
Phinees reputatum ad iustitiam affection, knowing that it was counted
quod sacrilegos peremisset, righteousness in Phineas that he had
percussit principis servum. killed the sacrilegious persons, struck
the High Priest’s servant.
Augustinus: Deinde Lucas dicit AUG. Now Luke says, But Jesus
respondens autem Iesus ait: sinite answered and said, Suffer; you thus far;
usque huc. Et hoc est quod which is what Matthew records, Put
Matthaeus commemorat: converte your sword up into its sheath. Nor will it
gladium tuum in locum suum. Nec move you as contrary thereto, that Luke
moveat quasi contrarium sit quod says here that our Lord answered,
Lucas hic dicit dominum Suffer you thus far, as if He had so
respondisse sinite usque huc; quasi spoken after the blow to show that what
post istam percussionem ita dictum was done had pleased Him so far, but
fuerit ut placuerit ei usque huc He did not wish it to proceed farther,
factum, sed amplius fieri noluerit; seeing that in these words which
cum in verbis quae Matthaeus Matthew has given, it may rather be
posuit, intelligatur potius, totum implied that the whole circumstance in
factum quo usus est gladio Petrus, which Peter used the sword was
domino displicuisse. Illud enim displeasing to our Lord. For the truth is,
verum est quod cum interrogassent that upon their asking, Lord, shall we
dicentes domine, si percutimus in strike with the sword? He then
gladio? Tunc respondit sinite usque answered, Suffer you thus far, that is,
huc; idest, non vos moveat quod be not troubled with what is about to
futurum est: permittendi sunt happen. They must be permitted to
hucusque progredi, hoc est ut me advance so far, that is, to take Me, and
apprehendant, et impleantur quae so to fulfill the things which were written
de me scripta sunt. Non enim of Me. For he would not say, And Jesus
diceret respondens autem Iesus, answering, unless He answered this
nisi ad interrogationem eorum question, not Peter’s deed. But
responderet, non facto Petri. Sed between the delay of their words of
inter moras verborum question to our Lord and His answer,
interrogantium dominum, et illius Peter in the eagerness of defense
respondentis, Petrus aviditate struck the blow. And two things cannot
defensionis percussit. Sed non be said, though one may be said and
potuerunt simul dici quae simul fieri another may be done, at the same time.
potuerunt. Tunc, sicut dicit Lucas, Then, as Luke says, He healed him
sanavit eum qui percussus erat; who was struck, as it follows, And he
sequitur enim et cum tetigisset touched his ear, and healed him.
auriculam eius, sanavit eum.
Beda: Numquam enim pietatis BEDE; For the Lord is never forgetful of
suae dominus obliviscitur. Illi iusto His loving kindness. While they are
mortem inferunt, iste bringing death upon the righteous, He
persequentium vulnera sanat. heals the wounds of His persecutors.
Ambrosius: Sed cum dominus AMBROSE; The Lord in wiping away

vulnere cruentum detersit, mysteria the bloody wounds, conveyed thereby a
divina subiecit, ut servos principis divine mystery, namely, that the servant
mundi, non naturae conditione, sed of the prince of this world, not by the
culpae, auris vulnus exciperet, qui condition of His nature but by guilt,
non audisset verba sapientiae. Aut should receive a wound on the ear, for
si Petrus volens percussit aurem, that he had not heard the words of
docuit quod aurem in specie wisdom. Or, by Peter so willingly
habere non deberet, quam in striking the ear, he taught that he ought
mysterio non haberet. Sed quare not to have a ear outwardly, who had
Petrus? Quia ipse ligandi et not one in a mystery. But why did Peter
solvendi adeptus est potestatem; et do this? Because he especially
ideo tollit gladio spiritali aurem obtained the power of binding and
interiorem male intelligentis. Sed loosing , therefore by his spiritual sword
dominus ipse refundit auditum, he takes away the interior ear of him
demonstrans, et ipsos, si who understands not. But the Lord
convertantur, posse sanari qui in Himself restores the hearing, showing
passione domini vulnerati sunt: eo that even they, if they would turn, might
quod omne peccatum, fidei be saved, who inflicted the wounds in
mysteriis abluatur. our Lord’s Passion; for that all sin may
be washed away in the mysteries of
faith.
Beda: Vel servus iste populus est BEDE; Or that servant is the Jewish
Iudaeorum, principibus sacerdotum people sold by the High Priests to an
indebito mancipatus officio: qui in unlawful obligation, who, by the Passion
passione domini dexteram of our Lord, lost their right ear; that is,
auriculam, idest spiritualem legis the spiritual understanding of the law.
intelligentiam, perdidit; quae scilicet And this ear indeed is cut off by Peter’s
auris, Petri gladio deciditur; non sword, not that he takes away the
quod ille sensum intelligendi sense of understanding from those that
audientibus tollat, sed divino hear, but manifests it withdrawn by the
ablatum iudicio negligentibus judgment of God from the careless. But
pandat. Verum eadem dextera the same right ear in those who among
auris in his qui in eodem populo the same people have believed, is
crediderunt, divina dignatione restored by the Divine condescension
pristino est restituta officio. Sequitur to its former office.
It follows, Then said
dixit autem Iesus ad eos qui Jesus to them, Are you come out as
venerant ad se, principes against a thief with swords and staves?
sacerdotum et magistratus templi et &c.
seniores: quasi ad latronem existis
cum gladiis et fustibus.
Chrysostomus: Accesserunt enim CHRYS. For they had come at night

nocte, timentes multitudinis fearing an outbreak of the multitude,
impetum; et ideo dicit: quid vobis therefore He says, “What need was
opus erat his armis in eum qui there of these arms against one who
vobiscum est semper? Et hoc est was always with you? as it follows,
quod sequitur: cum quotidie When I was daily with you.
vobiscum fuerim in templo, non
extendistis manus in me.
Cyrillus: Ubi non inculpat dominus CYRIL; Whereby He does not blame
praesides Iudaeorum, quod non the chiefs of the Jews that they had not
sibi mature paraverant insidias sooner prepared their murderous
mortis, sed arguit eos qui temere designs against Him, but convicts them
opinabantur eum se invasisse ipso of having presumptuously supposed
invito; ac si dicat: tunc non cepistis they had attacked Him against His will;
me, quia nolebam; et nec nunc as if He says, “You did not take Me
possetis, nisi me sponte vestris then, because I willed it not, but neither
subicerem manibus; unde sequitur could you now, did I not of My own
sed haec est hora vestra; idest, accord surrender Myself into your
parvum tempus concessum est hands.” Hence it follows, But this is your
vobis exercendae in me vestrae hour, that is, a short time is permitted
saevitiae, patre votis meis favente. you to exercise your vengeance against
Dicit etiam quod haec potestas est Me, but the Father’s will agrees with
tenebris data, idest Diabolo et Mine. He also says, that this power is
Iudaeis, insurgendi in Christum, et given to darkness, i.e. the Devil and the
hoc est quod subditur et potestas Jews, of rising in rebellion against
tenebrarum. Christ. And shell is added, And the
power of darkness.
Beda: Quasi dicat: ideo adversum BEDE; As if He says, Therefore are you
me in tenebris congregamini, quia assembled against Me in darkness,
potestas vestra, qua sic contra because your power, wherewith you are
lucem mundi armamini, in tenebris thus armed against the light of the
est. Quaeritur autem quomodo world, is in wherewith. But it is asked
Iesus principes sacerdotum, how Jesus is said to be addressing the
magistratus templi et seniores qui chief priests, the officers of the temple,
ad se venerunt, alloqui dicatur, cum and the elders, who came to Him,
apud alios Evangelistas non ipsos whereas they are reported not to have
venisse, verum in atrio Caiphae gone of themselves, but to have sent
expectantes, ministros misisse their servants while they waited in the
perhibeantur. Sed huic contrarietati hall of Caiaphas? The answer then to
respondetur, quod illi non per this contradiction is, that they came not
seipsos, sed per eos quos miserunt by themselves, but by those whom they
ad apprehendendum Christum in sent to take Christ in the power of their
suae iussionis potestate venerunt. command.
Lectio 14
54 συλλαβόντες δὲ 54. Then took they him, and

αὐτὸν ἤγαγον καὶ led him, and brought him into
the high priest’s house. And
εἰσήγαγον εἰς τὴν Peter followed afar off. 55. And
οἰκίαν τοῦ when they had kindled a fire in
ἀρχιερέως: ὁ δὲ the midst of the hall, and were
πέτρος ἠκολούθει set down together, Peter sat
down among them. 56. But a
μακρόθεν. 55
certain maid beheld him as he
περιαψάντων δὲ πῦρ sat by the fire, and earnestly
ἐν μέσῳ τῆς αὐλῆς looked upon him, and said,
καὶ συγκαθισάντων This man was also with him.
57. And he denied him, saying,
ἐκάθητο ὁ πέτρος Woman, I know him not. 58.
μέσος αὐτῶν. 56 And after a little while another
ἰδοῦσα δὲ αὐτὸν saw him, and said, You are
παιδίσκη τις also of them. And Peter said,
Man, I am not. 59. And about
καθήμενον πρὸς τὸ
the space of one hour after
φῶς καὶ ἀτενίσασα another confidently affirmed,
αὐτῷ εἶπεν, καὶ saying, Of a truth this fellow
οὗτος σὺν αὐτῷ ἦν: also was with him: for he is a
57 ὁ δὲ ἠρνήσατο Galilean. 60. And Peter said,
Man, I know not what you say.
λέγων, οὐκ οἶδα And immediately, while he yet
αὐτόν, γύναι. 58 καὶ spoke, the cock crew. 61. And
μετὰ βραχὺ ἕτερος the Lord turned, and looked
ἰδὼν αὐτὸν ἔφη, καὶ upon Peter. And Peter
remembered the word of the
σὺ ἐξ αὐτῶν εἶ: ὁ δὲ
Lord, how he had said to him,
πέτρος ἔφη, Before the cock crow, you shall
ἄνθρωπε, οὐκ εἰμί. deny me thrice. 62. And Peter
59 καὶ διαστάσης went out, and wept bitterly.
ὡσεὶ ὥρας μιᾶς
ἄλλος τις
διϊσχυρίζετο λέγων,
ἐπ' ἀληθείας καὶ
οὗτος μετ' αὐτοῦ ἦν,
καὶ γὰρ γαλιλαῖός
ἐστιν: 60 εἶπεν δὲ ὁ
πέτρος, ἄνθρωπε,
οὐκ οἶδα ὃ λέγεις.
καὶ παραχρῆμα ἔτι
λαλοῦντος αὐτοῦ
ἐφώνησεν ἀλέκτωρ.
61 καὶ στραφεὶς ὁ
κύριος ἐνέβλεψεν
τῷ πέτρῳ, καὶ
ὑπεμνήσθη ὁ πέτρος
τοῦ ῥήματος τοῦ
κυρίου ὡς εἶπεν
αὐτῷ ὅτι πρὶν
ἀλέκτορα φωνῆσαι
σήμερον ἀπαρνήσῃ
με τρίς: 62 καὶ
ἐξελθὼν ἔξω
ἔκλαυσεν πικρῶς.
Ambrosius: Non intellexerunt AMBROSE; The wretched men

infelices mysterium, nec venerati understood not the mystery, nor had
sunt tam clementem pietatis reverence to an outpouring of compassion
affectum, quo etiam hostes suos so merciful, that even His enemies He
non passus est vulnerari; dicitur suffered not to be wounded. For it is said,
enim comprehendentes autem Then took they him, &c. When we read of
eum duxerunt ad domum Jesus being holden, let us guard against
principis sacerdotum. Cum thinking that He is holden with respect to
legimus teneri Iesum, caveamus His divine nature, and unwilling through
ne putemus eum teneri weakness, for He is held captive and
secundum divinitatem et invitum bound according to the truth of His bodily
quasi infirmum; tenetur enim et nature.
ligatur secundum corporis
veritatem.
Beda: Princeps autem BEDE; Now the Chief Priest means

sacerdotum Caipham significat, Caiaphas, who according to John was
qui, secundum Ioannem, erat High Priest that year.
pontifex anni illius.
Augustinus de Cons. Evang: AUG. But first He was led to Annas, the
Sed primo ad Annam ductus est father-in-law of Caiaphas, as John says,
socerum Caiphae, sicut Ioannes then to Caiaphas, as Matthew says, but
dicit, quam ad Caipham, ut Mark and Luke do not give the name of
Matthaeus dicit. Marcus autem the High Priest.
et Lucas nomen non dicunt
pontificis.
Chrysostomus: Ideo autem CHRYS. It is therefore said, to the house

ducitur ad domum pontificis, ut of the High Priest, that nothing whatever
de consensu principis might be done without the consent of the
sacerdotum singula quaeque chief of the Priests. For thither had they all
facerent: illuc enim omnes assembled waiting for Christ. Now the
convenerant Christum great zeal of Peter is manifested in his not
praestolantes. Magnus autem flying when he saw all the others doing so;
fervor Petri ostenditur, qui non for it follows, But Peter followed afar off.
aufugit, cum alios fugientes
vidisset; sequitur enim Petrus
vero sequebatur eum a longe.
Ambrosius: Bene a longe AMBROSE; Rightly he followed afar off,
sequebatur iam proximus soon about to deny, for he could never
negator: neque enim negare have denied if he had clung close to
potuisset, si Christo proximus Christ. But herein must he be revered, that
adhaesisset. Sed in hoc fit he forsook not our Lord, even though he
reverendus, quod dominum non was afraid. Fear is the effect of nature,
reliquit etiam cum timeret: metus solicitude of tender affection.
naturae est, cura pietatis.
Beda: Quod autem ad BEDE; But that when our Lord was going
passionem euntem dominum a to His Passion, Peter followed afar off
longe sequitur Petrus, significat represents the Church about to follow
Ecclesiam secuturam quidem, indeed, that is, to imitate our Lord’s
idest imitaturam passionem Passion, but in a far different manner, for
domini; sed longe differenter: the Church suffers for herself, our Lord
Ecclesia enim pro se patitur, at suffered for the Church.
ille pro Ecclesia.
Ambrosius: Iam autem in domo AMBROSE; And by this time there was a
principis sacerdotum ignis fire burning in the house of the High Priest;
ardebat; unde sequitur accenso as it follows, And when they had kindled
autem igne in medio atrii, et afire, &c. Peter came to warm himself,
circumsedentibus illis, erat because his Lord being taken prisoner, the
Petrus in medio eorum. Accessit heart of his soul had been chilled in him.
Petrus ut calefaceret se, quia
clauso domino, calor mentis iam
in eo refriguerat.
Chrysostomus: Traditae enim PSEUDO-AUG. For to Peter were

erant Petro claves regni delivered the keys of the kingdom of
caelorum: credenda erat ei heaven, to him were entrusted an
populorum innumera multitudo, innumerable multitude of people, who
quae esset involuta peccatis. were wrapped up in sin. But Peter was
Erat autem Petrus paulo durior, somewhat too vehement, as the cutting off
sicut truncata servi principis the ear of the High Priest’s servant ant
sacerdotum declarat auricula. betokens. If he then who was so stern and
Hic igitur tam durus tamque so severe had obtained the gift of not
severus, si donum non peccandi sinning, what pardon would he have given
fuisset adeptus, quae venia to the people committed to him? Therefore
commissis populis donaretur? Divine Providence suffers him first to
Quem divina providentia beholden of sin, that by the consciousness
permisit, quod primo ipse of his own fall he might soften his too
laberetur in peccatum, quo erga harsh judgment towards sinners. When he
peccantes duriorem sententiam wished to warm himself at the fire, a maid
proprii casus intuitu temperaret. came to him, of whom it follows, But a
Et cum se calefacere vellet ad certain maid beheld him, &c.
prunas, accessit ad eum puella,
de qua sequitur quem cum
vidisset ancilla quaedam
sedentem ad lumen, et eum
fuisset intuita, dixit: et hic cum
illo erat.
Ambrosius: Quid sibi vult quod AMBROSE; What means it, that a maid is
primo eum prodit ancilla, cum viri the first to betray Peter, whereas surely
utique magis potuerint eum men ought the more easily to have
recognoscere, nisi ut iste sexus recognized him, save that that sex should
peccare in nece domini be plainly implicated in our Lord’s murder,
videretur, ut et iste sexus in order that it might also be redeemed by
redimeretur per domini His Passion; But Peter when discovered
passionem? Petrus autem denies, for better that Peter should have
proditus negat: malo enim denied, than our Lord’s word should have
negasse Petrum quam dominum failed. Hence it follows, And he denied,
fefellisse; unde sequitur at ille saying, Woman, I know him not.
negavit, dicens: mulier, non novi
illum.
Chrysostomus: Quid ais, o AUG. What ails you, Peter, your voice is
Petre? Vox tua repente mutata suddenly changed? That mouth full of faith
est: os enim plenum fidei et and love, is turned to hatred and unbelief.
amoris in odium perfidiamque Not yet awhile is the scourge applied, not
conversum est: non tibi flagella, yet the instruments of torture. Your
nondum sunt admota tormenta; interrogator is no one of authority, who
qui te interrogat, nullus est might cause alarm to the confessor. The
eorum qui auctoritate sua possit mere voice of a woman asks the question,
formidinem incutere confitenti: and she perhaps not about to divulge your
mulier te simplici voce interrogat, confession, nor yet a woman, but a door-
et forte nec proditura confessum; keeper, a mean slave.
nec tamen mulier, sed puella
ostiaria, vile mancipium.
Ambrosius: Sed ideo negavit AMBROSE; Peter denied, because he

Petrus, quia promisit incaute: promised rashly. He does not deny on the
non negat in monte, non in mount, nor in the temple, nor in his own
templo, non in sua domo, sed in house, but in the judgment-hall of the
praetorio Iudaeorum: ibi negat Jews. There he denies where Jesus was
ubi Iesus ligatus est, ubi veritas bound, where truth is not. And denying
non est. Negans autem dicit non Him he says, I know him not. It were
novi illum: temerarium quippe presumptuous to say that he knew Him
erat ut diceret quia noverat eum whom the human mind can not grasp. For
quem mens humana non potest no one knows the Son but the Father.
comprehendere: nemo enim Again, a second time he denies Christ; for
novit filium nisi pater. Rursum it follows, And after a little while another
secunda vice negat Christum; saw him, and said, You were also one of
sequitur enim et post pusillum them.
alius videns eum dixit: et tu de
illis es.
Augustinus de Cons. Evang: AUG. And it is supposed that in the

Intelligitur autem quod in hac second denial he was addressed by two
secunda negatione a duobus est persons, namely, by the maid whom
compellatus; ab ancilla scilicet, Matthew and Mark mention, and by
quam commemorant Matthaeus another whom Luke speaks of. With
et Marcus, et ab alio quem respect then to what Luke here relates,
commemorat Lucas. Hoc ergo And after a little while, &c. Peter had
quod hic Lucas dicit et post already gone out of the gate, and the cock
pusillum, iam egressus erat had crowed the first time, as Mark says;
ianuam Petrus, et primum gallus and now he had returned, that, as John
cantaverat, ut Marcus dicit; iam says, he might again deny standing by the
redierat, ut, quemadmodum dicit fire. Of which denial it follows, And Peter
Ioannes, ad focum stans iterum said, Man, I am not.
negaret; de qua negatione
sequitur Petrus vero ait: o homo,
non sum.
Ambrosius: Maluit enim se AMBROSE, For he preferred to deny

negare quam Christum; aut quia himself rather than Christ, or because he
videbatur negare Christi seemed to deny being of the company of
societatem, utique se negavit. Christ, he truly denied himself.
Beda: In hac autem negatione BEDE; In this denial then of Peter we

Petri dicimus, non solum ab eo affirm that not only is Christ denied by him
negari Christum qui dicit eum who says that He is not Christ, but by him
non esse Christum, sed ab illo also, who, being a Christian, says he is
etiam qui, cum sit, negat se esse not.
Christianum.
Ambrosius: Tertio quoque AMBROSE; He is also asked a third time;

interrogatur; sequitur enim et for it follows, And about the space of one
intervallo facto quasi horae hour after, another confidently affirmed,
unius, alius quidam affirmabat saying, Of a truth this fellow also was with
dicens: vere et hic cum illo erat. him.
Augustinus: Quod Matthaeus et AUG. What Matthew and Mark call after a
Marcus dicunt: post pusillum, little while, Luke explains by saying, about
quantum esset hoc temporis the space of one hour after; but with
manifestat hic Lucas dicendo et regard to the space of time, John says
intervallo facto quasi horae nothing. Likewise when Matthew and Mark
unius: de hoc autem intervallo record not in the singular but in the plural
tacet Ioannes. Item quod number those who conversed with Peter,
Matthaeus et Marcus non while Luke and John speak of one, we
singulari, sed plurali numero may easily suppose either that Matthew
enuntiant eos qui cum Petro and Mark used the plural for the singular
agebant; cum Lucas et Ioannes by a common form of speech, or that one
unum dicant: facile est person in particular addressed Peter, as
intelligere, aut pluralem being the one who had seen him, and that
numerum pro singulari usitata others trusting to his credit joined in
locutione usurpasse Matthaeum pressing him. But now as to the words
et Marcum, aut quod unus which Matthew asserts were said to Peter
maxime, tamquam qui eum himself, Truly you are one of them, for
viderat, affirmabat; ceteri autem your speech betrays you; as also those
secuti eius fidem Petrum simul which to the same Peter, John declared to
urgebant. Iam vero illud quod have been said, Did not I see you in the
Matthaeus ipsi Petro dictum garden? whereas Mark and Luke state
asseverat: nonne te vidi in that they spoke to one another concerning
horto? Marcus autem et Lucas Peter; we either believe that they held the
inter se illos de Petro locutos: right opinion who say that they were really
aut sententiam intelligimus addressed to Peter; (for what was said
tenuisse eos qui compellatum concerning him in his presence amounts
dicunt Petrum: tantum enim valet to the same as if it had been said to him;)
quod de illo coram illo dicebatur, or that they were said in both ways, and
quantum si illis diceretur; aut that some of the Evangelists related them
utroque modo dictum, et alios one way, some the other.
hunc, alios illum modum
commemorasse.
Beda: Subdit autem nam et BEDE; But he adds, For he is a Galilean;

Galilaeus es: non quia alia not that the Galileans spoke a different
lingua Galilaei atque alia language from the inhabitants of
loquerentur Hierosolymitae, qui Jerusalem, who indeed were Hebrews, but
utrique fuerunt Hebraei; sed that each separate province and country
quod una quaeque provincia et having its own peculiarities could not avoid
regio suas habendo proprietates a vernacular tone of speech. It follows,
usitatum loquendi sonum vitare And Peter said, know I know not what you
non possit. Sequitur et ait say.
Petrus: o homo, nescio quid
dicis.
Ambrosius: Hoc est, sacrilegia AMBROSE; That is, I know not your
vestra nescio. Sed nos blasphemies. But we make excuse for
excusamus, ipse non excusavit; him. He did not excuse himself. For an
non enim satis est involuta involved answer is not sufficient for our
responsio confitentis Iesum, sed confessing Jesus, but an open confession
aperta confessio: et ideo Petrus is required. And therefore Peter is not
non de industria respondisse sic represented to have answered this
inducitur; quia postea recordatus deliberately, for he afterwards recollected
est, et tamen flevit. himself, and wept.
Beda: Solet autem sacra BEDE; Holy Scripture is often wont to

Scriptura saepe meritum mark the character of certain events by the
causarum per meritum nature of the times in which they take
designare temporum; unde place. Hence Peter who sinned at
Petrus, qui media nocte midnight repented at cock-crow; for it
peccavit, ad galli cantum follows, And immediately, while be yet
poenituit; sequitur enim et spoke, the cock crew. The error he
continuo, illo adhuc loquente, committed in the darkness of
gallus cantavit. Quia quod in forgetfulness, he corrected by the
tenebris oblivionis erravit, verae remembrance of the true light.
lucis rememoratione correxit.
Augustinus de Cons. Evang: AUG. The cock-crow we understand to

Galli autem cantum post trinam have been after the third denial of Peter,
negationem Petri intelligimus, as Mark has expressed it.
sicut Marcus expressit.
Beda: Hunc gallum mystice BEDE; This cock must, I think, be

opinor aliquem doctorum understood mystically as some great
intelligendum, qui iacentes et Teacher, who rouses the listless and
somnolentos increpat, dicens: sleepy, saying, Awake, you righteous, and
evigilate, iusti, et nolite peccare. sin not.
Chrysostomus: Admirare CHRYS. Marvel now at the case of the

autem curam magistri, quia cum Master, who though in He was a prisoner,
vinctus esset, multa utebatur had exercised much forethought for His
provisione erga discipulum, disciple, whom by a look He brought to
quem nutu erigens ad lacrymas Himself, and provoked to tears; for it
provocavit; sequitur enim et follows, And the Lord turned, and looked
conversus dominus respexit upon Peter.
Petrum.
Augustinus: Quod quomodo AUG. How we should understand this

accipiendum sit, diligentius requires some careful consideration; for
considerandum est. Dicit enim Matthew says, Peter was sitting without in
Matthaeus: Petrus enim sedebat the hall, which he would not have said
foris in atrio; quod non diceret, unless the transaction relating to our Lord
nisi illa cum domino intus were passing within. Likewise also, where
agerentur. Similiter et in eo quod Mark said, And as Peter was beneath in
dixit Marcus: et cum esset the hall, he shows that the things he had
Petrus in atrio deorsum, ostendit been speaking of took place not only
non solum in interioribus, sed within but in the upper part. How then did
etiam in superioribus gesta quae our Lord look upon Peter? not with His
dixerat. Quomodo ergo respicit bodily face, since Peter was without in the
dominus Petrum facie corporali? hall among those who were warming
Quapropter mihi videtur illa themselves, while these things were going
respectio divinitus facta: et sicut on in the inner part of the house.
dictum est: respice, et exaudi Wherefore, that looking upon Peter seems
me; et: convertere, domine, to me to have been done in a divine
libera animam meam, ita dictum manner. And as it was said, Look you, and
arbitror conversus dominus hear me, and Turn and deliver my soul, so
respexit Petrum. I think the expression here used, The Lord
turned and looked upon Peter.
Beda: Respicere namque eius, BEDE; For to look upon him is to have
misereri est: quia non solum compassion, seeing that not only while
cum agitur poenitentia, verum penance is being practiced, but that it may
etiam ut agatur, Dei misericordia be practiced, the mercy of God is
necessaria est. necessary.
Ambrosius: Denique quos Iesus AMBROSE; Lastly, those whom Jesus

respicit, plorant delictum; unde looks upon weep for their sins. Hence it
sequitur et recordatus est Petrus follows, And Peter remembered the word
verbi domini quod dixerat: quia of the Lord, how he had said to him,
prius quam gallus cantet, ter me Before the cock crow, you shall deny me
negabis. Et egressus foras thrice. And he went out, and wept bitterly.
Petrus flevit amare. Quare flevit? Why did he weep? Because he sinned as
Quia erravit ut homo: lacrymas man. I read of his tears, I do not read of
eius lego, satisfactionem non his confession. Tears wash away an
lego. Lavant lacrymae delictum, offense which it is shame to confess in
quod voce pudor est confiteri. words. The first and second time he
Negavit primo et secundo, et denied and wept not, for as yet our Lord
non flevit, quia adhuc non had not looked upon him. He denied the
respexerat dominus; negavit third time, Jesus looked upon him, and he
tertio, respexit eum Iesus, et wept bitterly. So then if you will obtain
amarissime flevit. Et tu si veniam pardon, wash away your guilt in tears.
vis mereri, dilue lacrymis culpam
tuam.
Chrysostomus: Non autem CYRIL. Now Peter did not dare to weep
audebat Petrus palam flere, ne a openly, lest he should be detected by his
lacrymis deprehenderetur; sed tears, but he went out and wept. He wept
foras exiens lacrymabatur. not because of punishment, but because
Flebat autem non propter he denied his beloved Lord, which was
poenam; sed quia dilectum more galling than any punishment.
negaverat, quod molestius erat
ei quolibet supplicio.
Lectio 15
63 καὶ οἱ ἄνδρες οἱ 63. And the men that held

συνέχοντες αὐτὸν Jesus mocked him, and
smote him. 64. And when
ἐνέπαιζον αὐτῷ they had blindfolded him,
δέροντες, 64 καὶ they struck him on the face,
περικαλύψαντες αὐτὸν and asked him, saying,
ἐπηρώτων λέγοντες, Prophesy, who is it that
smote you? 65. And many
προφήτευσον, τίς ἐστιν other things blasphemously
ὁ παίσας σε; 65 καὶ spoke they against him. 66.
ἕτερα πολλὰ And as soon as it was day,
βλασφημοῦντες ἔλεγον the elders of the people
and the chief priests and
εἰς αὐτόν. 66 καὶ ὡς
the scribes came together,
ἐγένετο ἡμέρα, and led him into their
συνήχθη τὸ council, saying, 67. Are you
πρεσβυτέριον τοῦ λαοῦ, the Christ? tell us. And he
ἀρχιερεῖς τε καὶ said to them, If I tell you,
you will not believe: 68.
γραμματεῖς, καὶ And if I also ask you, you
ἀπήγαγον αὐτὸν εἰς τὸ will not answer me, nor let
συνέδριον αὐτῶν, 67 me go. 69. Hereafter shall
λέγοντες, εἰ σὺ εἶ ὁ the Son of man sit on the
right hand of the power of
Χριστός, εἰπὸν ἡμῖν.
God. 70. Then said they all,
εἶπεν δὲ αὐτοῖς, ἐὰν Are you then the Son of
ὑμῖν εἴπω οὐ μὴ God? And he said to them,
πιστεύσητε: 68 ἐὰν δὲ You say that I am. 71. And
ἐρωτήσω οὐ μὴ they said, What need we
any further witness? for we
ἀποκριθῆτε. 69 ἀπὸ τοῦ ourselves have heard of his
νῦν δὲ ἔσται ὁ υἱὸς τοῦ own mouth.
ἀνθρώπου καθήμενος
ἐκ δεξιῶν τῆς δυνάμεως
τοῦ θεοῦ. 70 εἶπαν δὲ
πάντες, σὺ οὖν εἶ ὁ υἱὸς
τοῦ θεοῦ; ὁ δὲ πρὸς
αὐτοὺς ἔφη, ὑμεῖς
λέγετε ὅτι ἐγώ εἰμι. 71 οἱ
δὲ εἶπαν, τί ἔτι ἔχομεν
μαρτυρίας χρείαν; αὐτοὶ
γὰρ ἠκούσαμεν ἀπὸ τοῦ
στόματος αὐτοῦ.
Augustinus de Cons. Evang: De AUG. The temptation of Peter which

Petri tentatione, quae inter domini took place between the mockings of
contumelias facta est, non eodem our Lord is not related by all the
ordine omnes narrant: nam illas Evangelists in the same order. For
primo commemorat Matthaeus et Matthew and Mark first mention those,
Marcus, deinde Petri tentationem: then Peter’s temptation; but Luke has
Lucas vero explicavit prius first described the temptations of
tentationem Petri, deinde domini Peter, then the mockings of our Lord,
contumelias, dicens et viri qui saying, And the men that held Jesus
tenebant eum, illudebant ei, mocked him, &c.
caedentes.
Chrysostomus: Caeli et terrae CHRYS. Jesus, the Lord of heaven

dominus caesus sustinet, et patitur and earth, sustains and suffers the
impiorum ridicula, formam nobis mockings of the ungodly, giving us an
patientiae praebens. example of patience.
Theophylactus: Nec non dominus THEOPHYL. Likewise the Lord of

prophetarum, ut pseudopropheta prophets is derided as a false prophet.
deluditur. Sequitur et velaverunt It follows, And they blindfolded him.
eum, et percutiebant faciem eius; et
interrogaverunt eum, dicentes:
prophetiza nobis: quis est qui te
percussit?
Beda: Haec quasi in contumeliam This they did as a dishonor to Him who
faciebant eius qui se a populis wished to be accounted by the people
prophetam voluit haberi. Sed qui as a prophet. But He who was struck
tunc caesus est colaphis Iudaeorum, with the blows of the Jews, is struck
caeditur etiam nunc blasphemiis also now by the blasphemies of false
falsorum Christianorum. Velaverunt Christians. And they blindfolded Him,
autem eum, non ut eorum illa not that He should not see their
scelera non videat, sed ut a seipsis wickedness, but that they might hide
faciem eius abscondant. Haeretici His face from them. But heretics, and
autem et Iudaei et mali Catholici Jews, and wicked Catholics, provoke
eum reprobis actibus exacerbantes, Him with their vile actions, as it were
quasi illudentes, dicunt quis est qui mocking Him, saying, Who smote
te percussit? Dum ab illo suas you? while they flatter themselves that
cogitationes et opera tenebrarum their evil thoughts and works of
cognosci non aestimant. darkness are not known by Him.
Augustinus: Haec autem intelligitur AUG. Now our Lord is supposed to

passus dominus usque mane in have suffered these things until
domo principis sacerdotum, quo morning in the house of the High
prius adductus est; unde sequitur et Priest, to which He was first led.
ut factus est dies, convenerunt Hence it follows, And as soon as it
seniores plebis et principes was day, the elders of the people and
sacerdotum et Scribae, et duxerunt the chief priests and the scribes came
illum in Concilium suum, dicentes: si together, and led him into their council,
tu es Christus, dic nobis. saying, Are you the Christ? &c.
Beda: Non veritatem desiderabant, BEDE; They wished not for truth, but
sed calumniam praeparabant. were contriving calumny. Because
Siquidem Christum hominem they expected that Christ would come
tantummodo de stirpe David only as man, of the root of David, they
venturum sperantes, hoc ab eo sought this of Him, that if He should
quaerebant, ut si diceret: ego sum say, “I am the Christ,” they might
Christus, calumniarentur, quod sibi falsely accuse Him of claiming to
arrogaret regiam potestatem. Himself the kingly power.
Theophylactus: Ipse vero sciebat THEOPHYL. He knew the secrets of

eorum praecordia, quod qui non their hearts, that they who had not
crediderant operibus, multo minus believed His works would much less
sermonibus crederent; unde sequitur believe His words. Hence it follows,
et ait illis: si vobis dixero, non And he said to them, If I tell you, you
credetis mihi. will not believe, &c.
Beda: Saepe enim dixerat se BEDE; For He had often , declared

Christum esse: puta cum dicebat: Himself to be the Christ; as when he
ego et pater unum sumus: et cetera said, I and my Father are one, and
talia. Si autem interrogavero, non other such like things. And if I also ask
respondebitis mihi, neque dimittetis. you, you will not answer me. For He
Interrogaverat enim eos, quomodo had asked them how they said Christ
dicerent Christum filium esse David, was the Son of David, whereas David
cum David in spiritu dominum num in the Spirit called Him his Lord. But
suum illum vocaverit; verum illi they wished neither to believe His
neque dicenti credere, neque words nor to answer His questions.
interroganti respondere voluerunt. However, because they sought to
Quia autem semen David calumniari accuse falsely the seed of David, they
quaerebant, plus est quod audiunt. hear something still farther; as it
Sequitur ex hoc autem erit filius follows, Hereafter shall the Son of man
hominis sedens a dextris virtutis Dei. sit on the right hand of the power of
God.
Theophylactus: Quasi dicat: non THEOPHYL. As if he said, There is no

est vobis de cetero tempus time left to you any longer for
sermonum et doctrinae: sed discourses and teaching, but hereafter
deinceps iudicii tempus erit, cum shall be the time of judgment, when
videbitis me filium hominis sedentem you shall see the Son of man, sitting
a dextris virtutis Dei. on the right hand of the power of God.
Cyrillus: Cum autem de Deo sessio CYRIL; Whenever sitting and a throne
dicitur, atque thronus, regia et are spoken of God, His kingly and
universis principans dignitas supreme majesty is signified. For we
designatur. Non enim putamus do not imagine any judgment-seat to
tribunal quoddam positum esse, cui be placed, on which we believe the
credamus inniti dominum omnium; Lord of all takes His seat; nor again,
sed nec omnino dextrum, vel that in any wise right hand or left hand
sinistrum esse penes divinam appertain to the Divine nature; for
naturam: proprium enim est figure, and place, and sitting, are the
corporum figura, et locus et sessio. properties of bodies. But how shall the
Qualiter autem paris honoris, paris Son be seen to be of equal honor and
quoque consessus filius videbitur to sit together on the same throne, if
esse, si non est secundum naturam He is not the Son according to nature,
filius, naturalem in se proprietatem having in Himself the natural property
habens patris? of the Father?
Theophylactus: Hoc igitur THEOPHYL. When then they heard

audientes timere debebant; sed illi this, they ought to have been afraid,
post haec verba magis insaniunt; but after these words they are the
unde sequitur dixerunt autem more frantic; as it follows, All said, &c.
omnes: tu ergo es filius Dei?
Beda: Quod se filium Dei dixerat, BEDE; They understood that He called
acceperunt in eo quod ait erit filius Himself the Son of God in these
hominis sedens a dextris virtutis Dei. words, The Son of man shall sit on the
right hand of the power of God.
Ambrosius: Dominus autem maluit AMBROSE; The Lord had rather

se regem probare, quam diceret, ut prove Himself a King than call Himself
condemnandi causam habere non one, that they might have no excuse
possint qui quod obiciunt, hoc for condemning Him, when they
fatentur. Sequitur qui ait: vos dicitis confess the truth of that which they lay
quia ego sum. against Him. It follows, And he said,
You say that I am.
Cyrillus: Hoc autem dicente Christo, CYRIL; When Christ spoke this, the
succensuit Pharisaeorum cohors, company of the Pharisees were very
usurpans ignominiae vocem; unde wroth, uttering shameful words; as it
sequitur at illi dixerunt: quid adhuc follows, Then said they, What need we
desideramus testimonium? Ipsi enim any further witness? &c.
audivimus de ore eius.
Theophylactus: Ex quo patet quod THEOPHYL. Whereby it the manifest,

inobedientes nulla commoda ferunt, that the disobedient reap no
revelatis sibi secretioribus; sed advantage, when the more secret
maiorem poenam acquirunt, propter mysteries are revealed to them, but
quod talia oportet eis esse occulta rather incur the heavier punishment.
Wherefore such things ought to be
concealed from them.
Caput 23 CHAPTER XXIII

Lectio 1
1 καὶ ἀναστὰν ἅπαν τὸ 1. And the whole

πλῆθος αὐτῶν ἤγαγον multitude of them arose,
and led him to Pilate. 2.
αὐτὸν ἐπὶ τὸν πιλᾶτον. 2 And they began to accuse
ἤρξαντο δὲ κατηγορεῖν him, saying, We found this
αὐτοῦ λέγοντες, τοῦτον fellow perverting the
εὕραμεν διαστρέφοντα nation, and forbidding to
give tribute to Caesar,
τὸ ἔθνος ἡμῶν καὶ
saying that he himself is
κωλύοντα φόρους Christ a King. 3. And
καίσαρι διδόναι καὶ Pilate asked him, saying,
λέγοντα ἑαυτὸν Χριστὸν Are you the King of the
βασιλέα εἶναι. 3 ὁ δὲ Jews? And he answered
him and said, You say it.
πιλᾶτος ἠρώτησεν αὐτὸν 4. Then said Pilate to the
λέγων, σὺ εἶ ὁ βασιλεὺς chief priests and to the
τῶν ἰουδαίων; ὁ δὲ people, I find no fault in
ἀποκριθεὶς αὐτῷ ἔφη, σὺ this man. 5. And they
were the more fierce,
λέγεις. 4 ὁ δὲ πιλᾶτος
saying, He stirs up the
εἶπεν πρὸς τοὺς people, teaching
ἀρχιερεῖς καὶ τοὺς throughout all Jewry,
ὄχλους, οὐδὲν εὑρίσκω beginning from Galilee to
αἴτιον ἐν τῷ ἀνθρώπῳ this place.
τούτῳ. 5 οἱ δὲ ἐπίσχυον
λέγοντες ὅτι ἀνασείει
τὸν λαὸν διδάσκων καθ'
ὅλης τῆς ἰουδαίας, καὶ
ἀρξάμενος ἀπὸ τῆς
γαλιλαίας ἕως ὧδε.
Augustinus de Cons. Evang: AUG. Luke, after he had finished

Postquam complevit Lucas narrando relating the denial of Peter,
Petri negationem, recapitulavit quae recapitulated all that took place
cum domino gesta sunt circa mane, concerning our Lord during the
commemorans quaedam quae alii morning, mentioning some particulars
tacuerunt; atque ita contexuit which the others omitted; and so he
narrationem, similia aliis narrans, cum has composed his narrative, giving a
dicit et surgens multitudo eorum similar account with the rest, when he
duxerunt illum ad Pilatum. says, And the whole multitude of
them arose, and led him to Pilate, &c.
Beda: Ut impleretur sermo Iesu quem BEDE; That the word of Jesus might
de sua morte praedixit: tradetur be fulfilled which He prophesied of
gentibus, scilicet Romanis: nam His own death, He shall be delivered
Pilatus Romanus erat, eumque to the Gentiles, that is, to the
Romani in Iudaeam praesidem Romans. For Pilate was a Roman,
miserant. and the Romans had sent him as
governor to Judea.
Augustinus de Cons. Evang: AUG. He next relates what happens

Deinde apud Pilatum gesta sic narrat: before Pilate, as follows, And they
coeperunt autem eum accusare, began to accuse him, saying, We
dicentes: hunc invenimus found this fellow perverting our
subvertentem gentem nostram, et nation, &c. Matthew and Mark do not
prohibentem tributa dari Caesari, et give this, though affirming that they
dicentem se Christum regem esse. accused Him, but Luke has laid open
Hoc Matthaeus et Marcus non the very charges which they falsely
dixerunt, cum tamen dicerent quod brought against Him.
eum accusabant; sed iste etiam ipsa
crimina quae falso obiecerunt,
aperuit.
Theophylactus: Evidenter autem THEOPHYL. Most plainly are they

adversantur veritati: non enim opposed to the truth. For our Lord
dominus prohibuit dare censum, sed was so far from forbidding to give
magis dare iussit. Qualiter autem tribute, that He commanded it to be
populum subvertebat, an ut regnum given. How then did He pervert the
aggrederetur? Sed hoc est incredibile people? Was it that He might take
cunctis: quia volente multitudine tota possession of the kingdom? But this
eum in regem eligere, sciens fugit. is incredible to all, for when the whole
multitude wished to choose Him for
their king, He was as aware of it, and
fled.
Beda: Duobus autem domino BEDE; Now two charges having been
obiectis, scilicet quod et tributa brought against our Lord, namely,
Caesari dari prohibuerit, et se that He forbade to pay tribute to
Christum regem diceret, potuit fieri ut Caesar, and called Himself Christ the
illud quod dominus ait: reddite quae King, it may be that Pilate had
sunt Caesaris Caesari, etiam Pilatum chanced to hear that which our Lord
audisse contigerit. Ideoque causam spoke, Render to Caesar the things
hanc quasi apertum Iudaeorum which be Caesar’s; and therefore
mendacium parvipendens, solum setting aside this accusation as a
quod nesciebat, de regni verbo palpable lie of the Jews, he thought fit
interrogandum putavit. Sequitur to ask concerning that alone of which
Pilatus autem interrogavit eum, he knew nothing, the saying about
dicens: tu es rex Iudaeorum? the kingdom; for it follows, Pilate
asked him, saying, Are you the King
of the Jews, &c.
Theophylactus: Mihi videtur quod THEOPHYL. It seems to me that he

hoc a Christo quaesierit contemptum asked this question of Christ by way
obiecti criminis subsannando; quasi of deriding the wantonness or
dicat: tu pauper, humilis, nudus, cui hypocrisy of the alleged charge. As if
nullus adiutor, accusaris de regni he said, you a poor humble naked
ambitione, ad quod opus est man, with none to help You, are
multorum adiutorium et sumptus. accused of seeking a kingdom, for
which you would need many to help
You, and much money.
Beda: Eodem autem verbo praesidi, BEDE; He answers the governor in

quo et principibus sacerdotum the same words which He used to the
respondet, ut propria sententia Chief Priests, that Pilate might be
condemnetur; sequitur enim at ille condemned by his own voice; for it
respondens ait: tu dicis. follows, And he answering said, You
say.
Theophylactus: Illi autem, cum nihil THEOPHYL. Now they finding

aliud faveret eorum calumniae, nothing else to support their calumny,
recurrunt ad clamorum subsidia; have resort to the aid of clamor, for it
sequitur enim at illi invalescebant, follows, And they were the more
dicentes: commovet populum, docens fierce, saying, He stirs up the people,
per universam Iudaeam, incipiens a teaching throughout all Jewry,
Galilaea usque huc; quasi dicant: beginning from Galilee to this place.
pervertit populum, nec in una parte As if they said, He perverts the
tantum, sed a Galilaea incepit, et people, not in one part only, but
hucusque pervenit, transiens per beginning from Galilee He arrives at
Iudaeam. Puto autem eos non this place, having passed through
absque causa meminisse Galilaeae; Judea. I think then that they
sed volentes incutere timorem Pilato. purposely made mention of Galilee,
Galilaei enim schismatici fuerunt, et as desirous to alarm Pilate, for the
nova tentantes, qualis fuit Iudas Galileans were of a different sect and
Galilaeus, cuius in actibus given to sedition, as, for example,
apostolorum fit mentio. Judas of Galilee who is mentioned in
the Acts of the Apostles.
Beda: His autem verbis non illum, BEDE; But with these words they
sed se accusant. Docuisse enim accuse not Him, but themselves. For
populum et a pristini temporis ignavia to have taught the people, and by
docendo commovisse, talique actu teaching to have roused them from
totam terram promissionis their former idleness, and doing this
pertransisse, non criminis, sed to have passed through the whole
indicium est virtutis. land of promise, was an evidence not
of sin, but of virtue.
Ambrosius: Accusatur autem AMBROSE; Our Lord is accused and
dominus, et tacet, quia defensione is silent, for He needs no defense.
non indiget: ambiant defendi qui Let them cast about for defense who
timent vinci. Non ergo accusationem fear to be conquered. He does not
tacendo confirmat, sed despicit, non then confirm the accusation by His
refellendo. Quid ergo timeret qui non silence, but He despises it by not
ambit salutem? Salus omnium suam refuting it. Why then should He fear
prodit, ut acquirat omnium. who does not court safety? The
Safety of all men forfeits His own,
that He may gain that of all.
Lectio 2
6 πιλᾶτος δὲ ἀκούσας 6. When Pilate heard of

ἐπηρώτησεν εἰ ὁ Galilee, he asked whether
the man were a Galilean.
ἄνθρωπος γαλιλαῖός 7. And as soon as he
ἐστιν: 7 καὶ ἐπιγνοὺς ὅτι knew that he belonged to
ἐκ τῆς ἐξουσίας ἡρῴδου Herod’s jurisdiction, he
ἐστὶν ἀνέπεμψεν αὐτὸν sent him to Herod, who
himself also was at
πρὸς ἡρῴδην, ὄντα καὶ
Jerusalem at that time. 8.
αὐτὸν ἐν ἱεροσολύμοις ἐν And when Herod saw
ταύταις ταῖς ἡμέραις. 8 ὁ Jesus, he was exceeding
δὲ ἡρῴδης ἰδὼν τὸν glad: for he was desirous
Ἰησοῦν ἐχάρη λίαν, ἦν to see him of a long
season, because he had
γὰρ ἐξ ἱκανῶν χρόνων heard many things of him;
θέλων ἰδεῖν αὐτὸν διὰ τὸ and he hoped to have
ἀκούειν περὶ αὐτοῦ, καὶ seen some miracle done
ἤλπιζέν τι σημεῖον ἰδεῖν by him. 9. Then he
questioned with him in
ὑπ' αὐτοῦ γινόμενον. 9
many words; but he
ἐπηρώτα δὲ αὐτὸν ἐν answered him nothing. 10.
λόγοις ἱκανοῖς: αὐτὸς δὲ And the chief priests and
οὐδὲν ἀπεκρίνατο αὐτῷ. scribes stood and
10 εἱστήκεισαν δὲ οἱ vehemently accused him.
11. And Herod with his
ἀρχιερεῖς καὶ οἱ men of war set him at
γραμματεῖς εὐτόνως nought, and mocked him,
κατηγοροῦντες αὐτοῦ. 11 and arrayed him in a
ἐξουθενήσας δὲ αὐτὸν gorgeous robe, and sent
him again to Pilate. 12.
[καὶ] ὁ ἡρῴδης σὺν τοῖς
And the same day Pilate
στρατεύμασιν αὐτοῦ καὶ and Herod were made
ἐμπαίξας περιβαλὼν friends together: for before
ἐσθῆτα λαμπρὰν they were at enmity
ἀνέπεμψεν αὐτὸν τῷ between themselves.
πιλάτῳ. 12 ἐγένοντο δὲ
φίλοι ὅ τε ἡρῴδης καὶ ὁ
πιλᾶτος ἐν αὐτῇ τῇ
ἡμέρᾳ μετ' ἀλλήλων:
προϋπῆρχον γὰρ ἐν
ἔχθρᾳ ὄντες πρὸς
αὐτούς.
Beda: Pilatus de praemissa BEDE, Pilate having determined not

accusatione non interrogandum to question our Lord concerning the
dominum ratus, se ipsum magis above-mentioned accusation, is the
nacta occasione cupit ab eo rather glad now that an opportunity
iudicando liberum reddere; unde offers to escape from passing
dicitur Pilatus autem audiens judgment upon Him. Hence it is said,
Galilaeam, interrogavit si homo When Pilate heard of Galilee, he
Galilaeus esset. Et ne contra eum asked whether the man were a
quem insontem et propter invidiam Galilean. And lest he should be
traditum cognoverat, sententiam dare compelled to pass sentence against
cogeretur, Herodi eum misit one whom he knew to be innocent,
audiendum, ut ipse potius eum, qui and delivered for envy sends Him to
eius patriae tetrarcha existebat, vel be heard by Herod, preferring that he
absolveret vel puniret. Sequitur et ut who was the Tetrarch of our Lord’s
cognovit quod de Herodis potestate country might be the person either to
esset, remisit eum ad Herodem, qui acquit or punish Him; for it follows,
et ipse Hierosolymis erat illis diebus. And as soon as he knew that he
belonged to Herod’s jurisdiction.
Theophylactus: In hoc sequitur THEOPHYL. Wherein he follows the

legem Romanam, quae iubebat Roman law, which provided that
quemlibet a principe suae every man should be judged by the
iurisdictionis condemnari. governor of his own jurisdiction.
Gregorius Moralium: Christi autem GREG. Now Herod wished to make

famam Herodes explorare voluit, cum proof of Christ’s fame, desiring to
eius miracula videre concupivit. witness His miracles; for it follows,
Sequitur Herodes autem viso Iesu, And when Herod saw Jesus, he was
gavisus est valde: erat enim cupiens glad, &c.
ex multo tempore videre illum.
Theophylactus: Non tamquam THEOPHYL. Not as though he was

lucraturus quidquam utilitatis ex eius about to gain any benefit from the
aspectu; sed patiens novorum sight, but seized with curiosity he
cupidinem, credebat videre quemdam thought he should see that
extraneum hominem; de quo audierat extraordinary man, of whose wisdom
quod sapiens et mirificus esset; unde and wonderful works he had heard so
sequitur eo quod audierat multa de much. He also wished to hear from
illo et sperabat signum aliquod videre His mouth what He could say.
ab eo fieri. Volebat etiam audire ab Accordingly he asks Him questions,
eo quid diceret; et ideo interrogat making a sport of Him, and ridiculing
eum quasi derisorie se habens ad Him. But Jesus, who performed all
ipsum, et eum subsannans. Sequitur things prudently, and who, as David
interrogabat autem illum multis testifies, orders His words with
sermonibus. Iesus, qui cuncta ratione discretion, thought it right in such a
peregit, et qui, teste David, suos case to be silent. For a word uttered
sermones in iudicio disponit, pium to one whom it profits nothing
esse iudicavit in talibus habere becomes the cause of his
silentium: sermo enim prolatus ei cui condemnation. Therefore it follows,
nihil proficit, condemnationis fit But he answered him nothing.
causa; unde sequitur et ipse nihil ei
respondebat.
Ambrosius: Tacuit et nihil fecit: quia AMBROSE; He was silent and did
nec illius credulitas merebatur videre nothing, for Herod’s unbelief
divina; et dominus iactantiam deserved not to see Him, and the
declinabat; et forte typice in Herode Lord shunned display. And perhaps
omnes impii significantur, qui si legi typically in Herod are represented all
non crediderint et prophetis, mirabilia the ungodly, who if they have not
Christi opera in Evangelio videre non believed the Law and the Prophets,
possunt. cannot see Christ’s wonderful works
in the Gospel.
Gregorius Moralium: Hoc etiam GREG. From these words we ought

audientes nos oportet addiscere ut to derive a lesson, that whenever our
quoties auditores nostri nostra volunt hearers wish as if by praising us to
quasi laudando cognoscere, non gain knowledge from us, but not to
autem sua perversa mutare, omnino change their own wicked course, we
taceamus; ne si ostentationis studio must be altogether silent, lest if from
verbum Dei loquimur, et illorum quae love of ostentation we speak God’s
erat culpa esse non desinat, et nostra word, both they who were guilty
quae non erat, fiat. Multa autem sunt cease not to be so, and we who were
quae audientis animum produnt; not become so. And there are many
maxime si auditores nostri et semper things which betray the motive of a
laudant quod audiunt, et nunquam hearer, but one in particular, when
quod laudant sequuntur. they always praise what they hear,
yet never follow what they praise.
Gregorius Moralium: Inquisitus ergo GREG. The Redeemer therefore

redemptor tacuit, expectatus miracula though questioned held His peace,
adhibere contempsit, seseque apud though expected disdained to work
se in occultis retinens, eos quos miracles. And keeping Himself
exteriora quaerere comperit, ingratos secretly within Himself, left those who
foris reliquit, magis eligens aperte a were satisfied to seek for outward
superbientibus despici quam a non things, to remain thankless without,
credentibus vacua voce laudari; unde preferring to be openly set at nought
sequitur stabant autem principes by the proud, than be praised by the
sacerdotum et Scribae constanter hollow voices of unbelievers. Hence it
accusantes eum. Sprevit autem illum follows, And the chief priests and
Herodes cum exercitu suo, et illusit scribes stood and vehemently
indutum veste alba, et remisit ad accused him. And Herod with his men
Pilatum. of war set him at nought, and mocked
him, and arrayed him in a white robe.
Ambrosius: Non otiosum quod veste AMBROSE; It is not without reason

alba induitur ab Herode, immaculatae that He is arrayed by Herod in a white
tribuens indicia passionis, quod robe, as bearing a sign of His
agnus Dei sine macula cum gloria immaculate Passion, that the Lamb of
mundi peccata susciperet. God without spot would take upon
Himself the sins of the world.
Theophylactus: Tu autem considera, THEOPHYL. Nevertheless, observe

quod per ea quae facit Diabolus, how the Devil is thwarted by the thing
impeditur: congerit derisiones et which He does. He heaps up scorn
opprobria in Christum, ex quibus and reproaches against Christ,
declaratur quod dominus seditiosus whereby it is made manifest that the
non sit; alioquin non derideretur plebe Lord is not seditious. Otherwise He
reddita suspecta, et novitatibus would not have been derided, when
gaudente. Missio autem Christi a so great a danger was afloat, and that
Pilato ad Herodem fit amicitiae too from a people who were held in
communis exordium, quasi Pilato non suspicion, and so given to change.
usurpante sibi subditos ditioni But the sending of Christ by Pilate to
Herodis; unde subditur et facti sunt Herod, becomes the commencement
amici Herodes et Pilatus in ipso die: of a mutual friendship, Pilate not
nam antea inimici erant ad invicem. receiving those who were subject to
Attende Diabolum ubique Herod’s authority, as it is added, And
coniungentem disiuncta, ut Christi they were made friends, &c. Observe
peragat necem. Erubescamus ergo the Devil every where uniting together
nos, si causa nostrae salutis nec things separate, that he may
amicos in proprio foedere compass the death of Christ. Let us
conservemus. blush then, if for the sake of our
salvation we keep not even our
friends in union with us.
Ambrosius: In typo etiam Herodis AMBROSE; Under the type also of

atque Pilati qui amici ex inimicis per Herod and Pilate, who from enemies
Iesum Christum facti sunt, et plebis were made friends by Jesus Christ, is
Israelis et populi gentilis figura preserved the figure of the people of
servatur, quod per domini passionem Israel and the Gentile nation; that
utriusque sit futura concordia; ita through our Lord’s Passion should
tamen ut prius populus nationum come to pass the future concord of
capiat Dei verbum, et ad populum both, yet so that the people of the
Iudaeorum fidei suae devotionem Gentiles should receive the word of
transmittat, ut illi quoque gloria God first, and then transmit it by the
maiestatis suae corpus vestiant devotion of their faith to the Jewish
Christi quod ante despexerant. people; that they too may with the
glory of their majesty clothe the body
of Christ, which before they had
despised.
Beda: Vel hoc Herodis et Pilati BEDE; Or this alliance between

foedus significat, quod gentiles et Herod and Pilate signifies that the
Iudaei genere et religione et mente Gentiles and Jews, though differing in
dissidentes, in Christianis race, religion, and character, agree
persequendis consentiunt. together in persecuting Christians
Lectio 3
13 πιλᾶτος δὲ 13. And Pilate, when he had

συγκαλεσάμενος τοὺς called together the chief
priests and the rulers and
ἀρχιερεῖς καὶ τοὺς the people, 14. Said to
ἄρχοντας καὶ τὸν λαὸν them, you have brought this
14 εἶπεν πρὸς αὐτούς, man to me, as one that
προσηνέγκατέ μοι τὸν perverts the people: and,
behold, I, having examined
ἄνθρωπον τοῦτον ὡς
him before you, have found
ἀποστρέφοντα τὸν no fault in this man touching
λαόν, καὶ ἰδοὺ ἐγὼ those things whereof you
ἐνώπιον ὑμῶν accuse him: 15. No, nor yet
ἀνακρίνας οὐθὲν εὗρον Herod: for I sent you to him;
and, lo, nothing worthy of
ἐν τῷ ἀνθρώπῳ τούτῳ death is done to him. 16. I
αἴτιον ὧν κατηγορεῖτε will therefore chastise him,
κατ' αὐτοῦ, 15 ἀλλ' and release him. 17. (For of
οὐδὲ ἡρῴδης: necessity he must release
one to them at the feast.)
ἀνέπεμψεν γὰρ αὐτὸν
18. And they cried out all at
πρὸς ἡμᾶς: καὶ ἰδοὺ once, saying, Away with this
οὐδὲν ἄξιον θανάτου man, and release to us
ἐστὶν πεπραγμένον Barabbas: 19. (Who for a
αὐτῷ. 16 παιδεύσας οὖν certain sedition made in the
city, and for murder, was
αὐτὸν ἀπολύσω. 18 cast into prison.) 20. Pilate
ἀνέκραγον δὲ therefore, willing to release
παμπληθεὶ λέγοντες, Jesus, spoke again to them.
αἶρε τοῦτον, ἀπόλυσον 21. But they cried, saying,
Crucify him, crucify him. 22.
δὲ ἡμῖν τὸν βαραββᾶν: And he said to them the
19 ὅστις ἦν διὰ στάσιν third time, Why, what evil
τινὰ γενομένην ἐν τῇ has he dons? I have found
πόλει καὶ φόνον no cause of death in him: I
will therefore chastise him,
βληθεὶς ἐν τῇ φυλακῇ.
and let him go. 23. And they
20 πάλιν δὲ ὁ πιλᾶτος were instant with loud
προσεφώνησεν αὐτοῖς, voices, requiring that he
θέλων ἀπολῦσαι τὸν might be crucified. And the
Ἰησοῦν: 21 οἱ δὲ voices of them and of the
chief priests prevailed. 24.
ἐπεφώνουν λέγοντες, And Pilate gave sentence
σταύρου, σταύρου that it should be as they
αὐτόν. 22 ὁ δὲ τρίτον required. 25. And he
εἶπεν πρὸς αὐτούς, τί released to them him that
for sedation and murder
γὰρ κακὸν ἐποίησεν
was cast into prison, whom
οὗτος; οὐδὲν αἴτιον they had desired; but he
θανάτου εὗρον ἐν delivered Jesus to their will.
αὐτῷ: παιδεύσας οὖν
αὐτὸν ἀπολύσω. 23 οἱ
δὲ ἐπέκειντο φωναῖς
μεγάλαις αἰτούμενοι
αὐτὸν σταυρωθῆναι,
καὶ κατίσχυον αἱ φωναὶ
αὐτῶν. 24 καὶ πιλᾶτος
ἐπέκρινεν γενέσθαι τὸ
αἴτημα αὐτῶν: 25
ἀπέλυσεν δὲ τὸν διὰ
στάσιν καὶ φόνον
βεβλημένον εἰς
φυλακὴν ὃν ᾐτοῦντο,
τὸν δὲ Ἰησοῦν
παρέδωκεν τῷ
θελήματι αὐτῶν.
Augustinus de Cons. Evang: AUG. Luke returns to those things

Rediens Lucas ad ea quae apud which were going on before the
praesidem gerebantur, unde governor, from which he had digressed
digressus erat ut narraret quod in order to relate what took place with
apud Herodem actum est, ita dicit: Herod; saying as follows, And Pilate,
Pilatus autem convocatis when he had called, yet from which we
principibus sacerdotum et infer, that he has omitted the part
magistratibus et plebe, dixit ad eos: wherein Pilate questioned our Lord
obtulistis mihi hunc hominem quasi what He had to answer to His
avertentem populum; et ecce ego accusers.
coram vobis interrogans nullam
causam invenio in homine isto ex
his in quibus eum accusatis. Hic
intelligimus eum praetermisisse
quemadmodum a domino quaesierit
quid accusatoribus responderet.
Ambrosius: Hic Pilatus Christum AMBROSE; Here Pilate, who as a

absolvit iudicio, crucifigit ministerio. judge acquits Christ, is made the
Ad Herodem mittitur, ad Pilatum minister of His crucifixion. He is sent to
remittitur; unde sequitur sed neque Herod, sent back to Pilate, as it follows,
Herodes: nam remisi vos ad illum; Nor yet Herod, for I sent you to him,
et ecce nihil dignum morte actum and behold nothing worthy of death is
est ei. Etsi uterque reum non done to him. They both refuse to
pronuntiat, ob metum tamen, pronounce Him guilty, yet for fear’s
alienae crudelitati studiis Pilatus sake, Pilate gratifies the cruel desires
obsequitur. of the Jews.
Theophylactus: Duorum ergo THEOPHYL. Wherefore by the

virorum testimonio Iesus insons testimony of two men, Jesus is
ostenditur; Iudaei vero, qui declared innocent, but the Jews s His
accusabant, nullum testem accusers brought forward no witness
obtulerunt, cui credere oporteret. whom they could believe. See then
Vide ergo quomodo superet veritas. how truth triumphs. Jesus is silent, and
Iesus tacet, et testantur inimici: His enemies witness for Him the Jews
proclamant Iudaei, et nullus eorum make loud cries, and not one of them
attestatur clamoribus. corroborates their clamor.
Beda: Pereant ergo scripta quae BEDE; Perish then those writings,
post tanto tempore contra Christum which composed so long a time after
composita, non illum apud Pilatum Christ, convict not the accused of
magicae artis accusatum, sed magical arts against Pilate, but the
componentes, apud dominum writers themselves of treachery and
perfidiae et falsitatis accusandos lying against Christ.
esse demonstrant.
Theophylactus: Lentus ergo THEOPHYL. Pilate therefore lenient

Pilatus, nec satis pro veritate and easy, yet wanting in firmness for
severus, quia timebat accusationes, the truth, because afraid of being
subiungit emendatum ergo illum accused, adds, I will therefore chastise
dimittam. him and release him.
Beda: Quasi dicat: flagris illum et BEDE; As if he said, I will subject Him
ludibriis quantum iubetis afficiam, to all the scourgings and mockings you
dummodo innoxium sanguinem non desire, but do not thirst after the
sitiatis. Sequitur necesse autem innocent blood. It follows, For of
habebat dimittere eis per diem necessity he must release one to them,
festum unum. Necesse habebat &c. an obligation not imposed by a
non imperialis legis sanctione, sed decree of the imperial law, but binding
annua gentis consuetudine by the annual custom of the nation
devictus, cui per talia gaudebat whom in such things he was glad to
placere. please.
Theophylactus: Romani enim THEOPHYL. For the Romans

Iudaeis concesserant secundum permitted the Jews to live according to
leges et ritus proprios conversari. their own laws and customs. And it was
Mos autem patrius erat Iudaeis a natural custom of the Jews to seek
petere damnatos a principe, sicut a pardon of the prince for those who
Saule Ionatham petiverunt; unde et were condemned as they asked
de eorum petitione nunc subditur Jonathan of Saul. And hence it is now
exclamavit autem simul universa added, with respect to their petition,
turba, dicens: tolle hunc, et dimitte And they cried all at once, Away with
nobis Barabbam. Qui erat propter this man, and release to us Barabbas,
seditionem quamdam factam in &c.
civitate, et homicidium, missus in
carcerem.
Ambrosius: Non immerito AMBROSE; Not unreasonably do they

homicidae absolutionem petunt qui seek the pardon of a murderer, who
flagitabant innocentis exitium. Tales were themselves demanding the death
leges habet iniquitas, ut quod oderit of the innocent. Such are the laws of
innocentia, scelus diligat. In quo iniquity, that what innocence hates,
tamen nominis interpretatio speciem guilt loves. And here the interpretation
dat figurae: Barabbas enim patris of the name affords a figurative
filius Latine dicitur. Illi ergo quibus resemblance, for Barabbas is in Latin,
dicitur: vos ex patre Diabolo estis, the son of a father. Those then to
vero Dei filio, patris sui filium, idest whom it is said, You are your father the
Antichristum, praelaturi esse Devil, are represented as about to
produntur. prefer t the true Son of God the son of
their father, that is, Anti Christ.
Beda: Haeret autem Iudaeis usque BEDE; Even to this day their request
hodie sua petitio: quia enim data still clings to the Jews. For since when
sibi optione, pro Iesu latronem, pro they had the choice given to them, they
salvatore interfectorem elegerunt; chose a robber for Jesus, a murderer
merito salutem vitamque for a Savior; rightly lost they both life
perdiderunt, et latrociniis se ac and salvation, and became subject to
seditionibus intantum subiecerunt ut such robberies and seditions among
et patriam et regnum suum themselves as to forfeit both their
perdiderint. country and kingdom.
Theophylactus: Sic ergo gens olim THEOPHYL. Thus it came to pass, the
sancta furit ad caedendum; Pilatus once holy nation rages to slay, the
gentilis caedem prohibet; sequitur Gentile Pilate forbids slaughter; as it
enim iterum autem Pilatus locutus follows, Pilate therefore spoke again to
est ad illos, volens dimittere Iesum. them, but they cried, out, Crucify, &c.
At illi succlamabant dicentes:
crucifige, crucifige eum.
Beda: Pessimo enim genere mortis BEDE; With the worst kind of death,
occidere innocentem, hoc est that is, crucifixion, they long to murder
crucifigere, desiderant. Pendentes the innocent. For they who hung on the
enim in ligno crucifixi, clavis ad cross, with their hands and feet fixed
lignum pedibus manibusque by nails to the wood, suffered a
confixis, producta morte prolonged death, that their agony might
necabantur, ne dolor citius finiretur. not quickly cease; but the death of the
Verum a domino electa erat mors cross was chosen by our Lord, as that
crucis, quam Diabolo superato, which having overcome the Devil, He
tamquam trophaeum, in frontibus was about to place as a trophy on the
fidelium erat positurus. brows of the faithful.
Theophylactus: Tertio autem THEOPHYL. Three times did Pilate

Pilatus Christum absolvit; sequitur acquit Christ, for it follows, And he said
enim ille autem tertio dixit ad illos: to them the third time, Why, what evil
quid enim mali fecit iste? Nullam hat he done? I will chastise him, and let
causam mortis invenio in eo. him go.
Corripiam ergo illum, et dimittam.
Beda: Hanc correptionem qua BEDE, This chastisement wherewith

populo satisfacere, ne usque ad Pilate sought to satisfy the people, lest
crucifigendum salvatorem saevirent, their rage should go even so far as to
ne Pilatus quaerebat, non solum crucify Jesus, John’s words bear
obtulisse, sed etiam deridendo et testimony that he not only threatened
flagellando exhibuisse, verba but performed together with mockings
Ioannis testantur. Quia vero totam and scourgings. But when they saw all
accusationem quam adversus their charges which they brought
dominum detulerunt, sollicita Pilati against the Lord baffled by Pilate’s
interrogatione videbant evacuatam, diligent questioning, they resort at last
tandem ad solas se preces to prayers only; entreating that He
convertunt; unde sequitur at illi might be crucified.
instabant vocibus magnis,
postulantes ut crucifigeretur; et
invalescebant voces eorum.
Theophylactus: Tertio clamant THEOPHYL. They cry out the third time
contra Christum, ut per trinam hanc against to be that by this third voice,
vocem, suam esse occisionem they may approve the murder to e their
Christi approbent, quam petendo own, which by their entreaties they
extorserunt; sequitur enim et Pilatus extorted; for it follows, And Pilate gave
adiudicavit fieri petitionem eorum. sentence that it should be as they
Dimisit autem illis eum qui propter required. And he released him that for
homicidium et seditionem missus sedition and murder was cast in to
fuerat in carcerem; Iesum vero prison, but delivered Jesus to their will.
tradidit voluntati eorum.
Chrysostomus: Putabant enim hoc CHRYS. For they thought they could
se posse astruere, quod Iesus add this, namely, that Jesus was worse
deterior esset latrone, et adeo than a robber, and so wicked, that
nequam ut neque pro pietate neque neither for mercy’s sake, or by the
pro festi praerogativa deberet privilege of the feast, ought He to be let
liberari. free.
Lectio 4
26 καὶ ὡς ἀπήγαγον 26. And as they led him away,

αὐτόν, they laid hold upon one Simon,
a Cyrenian, coming out of the
ἐπιλαβόμενοι country, and on him they laid
σίμωνά τινα the cross, that he might bear it
κυρηναῖον after Jesus. 27. And there
ἐρχόμενον ἀπ' followed him a great company
of people, and of women, which
ἀγροῦ ἐπέθηκαν
also bewailed and lamented
αὐτῷ τὸν σταυρὸν him. 28. But Jesus turning to
φέρειν ὄπισθεν τοῦ them said, Daughters of
Ἰησοῦ. 27 ἠκολούθει Jerusalem, weep not for me,
δὲ αὐτῷ πολὺ but weep for yourselves, and
for your children. 29. For,
πλῆθος τοῦ λαοῦ behold, the days are coming, in
καὶ γυναικῶν αἳ the which they shall say,
ἐκόπτοντο καὶ Blessed are the barren, and the
ἐθρήνουν αὐτόν. 28 wombs that never bare, and the
paps which never gave suck.
στραφεὶς δὲ πρὸς
30. Then shall they begin to say
αὐτὰς [ὁ] Ἰησοῦς to the mountains, Fall on us;
εἶπεν, θυγατέρες and to the hills, Cover us. 31.
ἰερουσαλήμ, μὴ For if they do these things in a
κλαίετε ἐπ' ἐμέ: green tree, what shall be done
in the dry? 32. And there were
πλὴν ἐφ' ἑαυτὰς
κλαίετε καὶ ἐπὶ τὰ also two other, malefactors, led
τέκνα ὑμῶν, 29 ὅτι with him to be put to death.
ἰδοὺ ἔρχονται
ἡμέραι ἐν αἷς
ἐροῦσιν, μακάριαι
αἱ στεῖραι καὶ αἱ
κοιλίαι αἳ οὐκ
ἐγέννησαν καὶ
μαστοὶ οἳ οὐκ
ἔθρεψαν. 30 τότε
ἄρξονται λέγειν
τοῖς ὄρεσιν, πέσετε
ἐφ' ἡμᾶς, καὶ τοῖς
βουνοῖς, καλύψατε
ἡμᾶς: 31 ὅτι εἰ ἐν τῷ
ὑγρῷ ξύλῳ ταῦτα
ποιοῦσιν, ἐν τῷ
ξηρῷ τί γένηται; 32
ἤγοντο δὲ καὶ ἕτεροι
κακοῦργοι δύο σὺν
αὐτῷ ἀναιρεθῆναι.
Glossa: Posita condemnatione GLOSS. Having related the condemnation

Christi, convenienter agitur de of Christ, Luke naturally goes on to speak
crucifixione, cum dicitur et cum of His crucifixion; as it is said, And as they
ducerent eum, apprehenderunt led him away, they laid hold upon on
Simonem quemdam Simon, &c.
Cyrenensem venientem de villa,
et imposuerunt ei crucem
portare post Iesum.
Augustinus de Cons. Evang: AUG. But John relates that Jesus bore His
Ioannes autem narrat quod own cross, from which is understood that
Iesus baiulabat sibi crucem: He was Himself carrying His cross, when
unde intelligitur quod ipse sibi He went froth to that place which is called
portabat crucem cum exiret in Calvary; but as they journeyed Simon was
eum qui dicitur Calvariae locum. forced into the service on the road, and the
Simon autem in itinere cross was given him to carry as far as the
angariatus est, cui data est place.
portanda crux usque ad locum:
nullus enim aliorum acceptabat THEOPHYL. For no one else accepted to
crucem baiulare, eo quod bear the cross, because the wood was
lignum detestabile putabatur; et counted an abomination. Accordingly upon
ideo Simoni Cyrenaeo, quasi in Simon the Cyrenian they imposed as it
quamdam iacturam imposuerunt were to his dishonor the bearing of the
crucem portare, quam alii cross, which others refused. Here is
recusabant. Hic adimpletur illud: fulfilled that prophecy of Isaiah, Whose
cuius principatus super government shall be upon his shoulder. For
humerum eius: principatus enim the government of Christ is His cross; for
Christi est crux eius, propter which the Apostle says, God has exalted
quam, secundum apostolum, him. And as for a mark of dignity, some
Deus eum exaltavit. Et sicut in wear a belt, others a head dress, so our
signum dignitatis alii balteum, Lord the cross. And if you seek, you will
alii mitram portant; sic et find that Christ does not reign in us save by
dominus crucem. Et si inquiras, hardships, whence it comes that the
invenies non aliter in nobis luxurious are the enemies of the cross of
regnare Iesum, nisi per Christ.
asperitates: quo fit ut deliciosi
inimici sint Christi crucis.
Ambrosius: Christus ergo AMBROSE; Christ therefore bearing His

crucem baiulans, iam cross, already as a conqueror carried His
trophaeum suum victor attulit; trophies. The cross is laid upon His
crux super humeros imponitur, shoulders, because whether Simon or
quia sive Simon, sive ipse Himself bore it, both Christ bore it in the
portaverit, et Christus in homine man, and the man in Christ. Nor do the
et homo portavit in Christo. Nec accounts of the Evangelists differ, since the
discordant Evangelistarum mystery reconciles them. And it is the
sententiae, quando concordat rightful order of our advance that Christ
mysterium. Et bonus ordo nostri should first Himself erect the trophy of His
profectus est, ut prius crucis cross, then hand it down to be raised by
suae trophaea ipse erigeret, His martyrs. He is not a Jew who bears the
deinde martyribus traderet cross, but an alien and a foreigner, nor
erigendum. Non Iudaeus est qui does he precede but follow, according as it
crucem portat, sed alienigena is written, Let him take up his cross, and
atque peregrinus, nec praecedit, follow me.
sed sequitur, iuxta hoc quod
scriptum est: tollat crucem
suam, et sequatur me.
Beda: Simon autem obediens, BEDE, Simon is by interpretation

Cyrene heres interpretatur; “obedient”, Cyrene “an heir” By this man
unde per eum populi gentium therefore the people of the Gentiles are
designantur, qui quondam denoted who formerly foreigners and aliens
peregrini et hospites to the covenant, have now by obedience
testamentorum, nunc obediendo been made heirs of God. But Simon
facti sunt Dei heredes. De villa coming out of a village, bears the cross
autem Simon egrediens, crucem after Jesus, because forsaking the pagan
portat post Iesum, cum Paganis rites, he obediently embraces the footsteps
ritibus derelictis vestigia of our Lord’s Passion. For a village is in
dominicae passionis obedienter Greek called, from whence Pagans derive
amplectitur. Villa enim Graece their name.
pagos vocatur, a qua Pagani
nomen trahunt.
Theophylactus: Vel ille tollit THEOPHYL. Or he takes up the cross of

crucem Christi, qui venit a villa, Christ, who comes from the village; that is,
idest dimittit hunc mundum et he leaves this world and its labors, going
opera eius, in Ierusalem, idest in forward to Jerusalem, that is heavenly
supernam libertatem, tendens. liberty. Hereby also we receive no slight
Ex hoc etiam non modicum instruction. For to be a master after the
sumitur documentum. Quia example of Christ, a man must himself first
enim ad modum Christi magister take up his cross, and in the fear of God
est, debet ipse prius tollere crucify his own flesh, that he may so lay it
crucem, et timore Dei propriam upon those that are subject and obedient
carnem configere; et sic subditis to him.
But there followed Christ a great
et obedientibus eam imponere. company of people, and of women.
Sequitur autem Christum etiam
multitudo plebis et mulierum;
nam subditur sequebatur autem
illum multa turba populi et
mulierum, quae plangebant et
lamentabantur eum.
Beda: Multa quidem turba BEDE; A large multitude indeed followed

crucem domini, sed non una the cross of Christ, but with very different
eademque mente sequebatur: feelings. For the people who had
nam populus qui eius mortem demanded his death were rejoicing that
impetraverat, ut morientem they should see Him dying, the women
laetus aspiceret; mulieres vero, weeping that he was about to die. But He
ut moriturum plorarent. Non was followed by the weeping only of
autem ideo solus mulierum women. Not because that vast crowd of
planctus sequebatur, quia non men was not also sorrowful at His Passion,
etiam innumerus virorum coetus but because the less esteemed female sex
de eius erat passione could more freely give utterance to what
moestissimus; sed quia they thought.
femineus, quasi contemptibilior,
sexus liberius poterat quod
senserat ostentare.
Cyrillus: Amans etiam CYRIL; Women also are ever prone to

lacrymarum est semper sexus tears, and have hearts easily disposed to
femineus, et mentem habens pity.
flexibilem ad pietatem.
Theophylactus: Per hoc etiam [Theophlact: This also signified that a
significabatur quod multitudo great multitude of Jews would go after the
magna Iudaeorum esset post cross, believing in Jesus. But a weak mind,
crucem itura, credens in Iesum. represented by a woman, if it is contrite of
Sed et mens infirma, quae heart and weeps from repentance, if
significatur per feminam, si follows Jesus who was afflicted for our
sumpta cordis contritione per salvation. So the women weeped from
poenitentiam fleat, sequitur compassion. Whoever suffers beyond this
Iesum propter nostram salutem should not be weeped but applauded;
afflictum. Flebant igitur mulieres therefore he forbids them to weep. There
per compassionem. Eum autem follows: "Jesus turned to them and said,
qui ultro patitur, flere non Daughters of Jerusalem, do not weep over
oportet, sed magis ei me."
applaudere; et ideo eas flere
vetat; sequitur enim conversus
autem Iesus ad illas dixit: filiae
Ierusalem, nolite flere super me.
Beda: Cuius scilicet cita [Bede: His imminent resurrection can

resurrectio mortem solvere dissolve death, since his death would
potest, cuius mors et omnem destroy all death and the very author of
mortem et ipsum mortis death. Note, however, when he calls them
destructura est auctorem. daughters of Jerusalem, that not only
Notandum autem, cum filias women who had come with him from
Ierusalem appellat, quod non Galilee were there, but also citizens and
solae quae cum eo venerant a women from the city itself.]
Galilaea, sed et eiusdem urbis
cives et mulieres adhaeserunt.
Theophylactus: Mandat THEOPHYL. He bids those who weep for

deplorantibus eum in futura him cast their eyes forward to the evils that
mala prospectum intendere, et were coming, and weep for themselves.
super illis flere; sequitur enim
super vos ipsas flete, et super
filios vestros.
Cyrillus: Significans in futuro CYRIL; Signifying that in the time to come

mulieres liberis esse orbandas: women would be bereft of their children.
nam irruente bello in terram For when war breaks out upon the land of
Iudaeorum, cuncti simul the Jews. All shall perish, both small and
peribunt magni et parvi; unde great. Hence it follows, For, behold, the
sequitur quia ecce venient dies days are coming, in the which they shall
in quibus dicent: beatae steriles, say, Blessed are the barren, &c.
et ventres qui non genuerunt, et
ubera quae non lactaverunt.
Theophylactus: Cum scilicet THEOPHYL. Seeing indeed that women

feminae crudeliter suos shall cruelly roast their children, and the
assabunt filios, et venter qui belly which had produced shall miserably
produxerat, flebiliter iterato again receive that which it bore.
recipiet genitum.
Beda: In quo die, venturae a BEDE; By these days He signifies the time
Romanis obsidionis et of the siege and captivity which was
captivitatis tempus significat, de coming upon them from the Romans, of
quibus supra dixerat: vae which He had said before, Woe to them
praegnantibus et nutrientibus in that are with child, and give suck in those
illis diebus. Naturale est autem, days. It is natural, when captivity by an
imminente captivitate hostili, alta enemy is threatening, to seek for refuge in
vel abdita, quibus abscondantur fastnesses or hidden places, where men
homines, refugia quaerere; may lie concealed. And so it follows, Then
unde sequitur tunc incipient shall they begin to say to the mountains,
montibus dicere: cadite super Fall on us; and to the hills, Cover us. For
nos; et collibus: operite nos. Josephus relates, that when the Romans
Refert enim Iosephus, pressed hard upon them, the Jews sought
instantibus sibi Romanis, hastily the caverns of the mountains, and
certatim Iudaeos cavernas the lurking places in the hills. It may be
montium colliumque petisse also that the words, Blessed are the
speluncas. Potest autem et ex barren, are to be understood of those of
superfluo quod beatificandas both sexes, who have made themselves
dicit steriles, de his intelligi qui eunuchs for the kingdom of heaven’s sake,
utrolibet sexu se castraverunt and that it is said to the mountains and
propter regnum caelorum; hills, Fall upon us, and Cover us, because
montibus collibusque dici cadite all who are mindful of their own weakness,
super nos, et operite nos; cum when the crisis of their temptations breaks
quilibet suae fragilitatis upon them, have sought to be protected by
memores, ingruente tentationum the example, precept, and prayers, of
articulo, sublimium certain high and saintly men.
It follows, But
quorumcumque virorum if they do these things in a green tree, what
quaesierint exemplis, monitis et shall be done in the dry?
precibus defendi. Sequitur quia
si in viridi ligno haec faciunt, in
arido quid fiet?
Gregorius Moralium: Se GREG. He has called Himself the life and

lignum viride, et nos lignum strength of the Divine nature; but we who
aridum dixit: quia ipse in se vim are mere men are called the dry wood.
divinitatis habuit; nos vero, qui
puri homines sumus, lignum
aridum appellamur.
Theophylactus: Quasi dicat THEOPHYL. As though He said to the

Iudaeis: si ergo in me, lignum Jews, If then the Romans have so raged
fructiferum, iugiter virens, taliter against Me, a fruit-bearing and ever
saevierunt Romani, quid non flourishing tree, what will they not attempt
attentabunt erga vos? Populum against you the people, who are a dry tree,
dico, quasi lignum aridum, destitute of every life-giving virtue, and
privatum qualibet vivificante bearing no fruit?
virtute, nec ullum fructum
ferentem.
Beda: Vel quasi omnibus BEDE; Or as if He spoke to all: If I who

diceret: si ego, qui peccatum have done no sin being called the tree of
non feci, lignum vitae life, do not depart form the world without
appellatus, sine igne passionis a suffering the fire of my Passion, what
mundo non exeo; quid putas eis torment think you awaits those who are
manere tormenti qui sunt barren of all fruits?
fructibus vacui?
Theophylactus: Malam autem THEOPHYL. But the Devil, desiring to

opinionem de domino innuere engender an evil opinion of our Lord,
volens Diabolus, etiam latrones caused robbers also to be crucified with
faciebat crucifigi cum eo; unde Him; whence it follows, And there were two
sequitur ducebantur autem et other malefactors led with him to be put to
alii duo nequam cum eo ut death.
interficerentur.
Lectio 5
33 καὶ ὅτε ἦλθον ἐπὶ 33. And when they were

τὸν τόπον τὸν come to the place, in which is
called Calvary, there they
καλούμενον κρανίον, crucified him, and the
ἐκεῖ ἐσταύρωσαν malefactors, one on the right
αὐτὸν καὶ τοὺς hand, and the other on the
κακούργους, ὃν μὲν ἐκ left.
δεξιῶν ὃν δὲ ἐξ
ἀριστερῶν.
Athanasius: Ubi corruptum est ATHAN, When mankind became

genus humanum, ibi Christus corrupted, then Christ manifested His
proprium corpus exposuit; ut ubi own body, that where corruption has
seminata est corruptio, ibidem been pass seen, there might spring up
incorruptio oriatur: propter quod in incorruption. Wherefore He is crucified in
loco Calvariae crucifigitur; dicitur the place of Calvary; which place the
enim et postquam venerunt in Jewish doctors say was the burial-place
locum qui vocatur Calvariae, ibi of Adam.
crucifixerunt eum: quem locum
doctores Iudaeorum aiunt esse
sepulcrum Adae.
Beda: Vel aliter. Foris portam loca BEDE; Or else, without the gate were
erant in quibus truncabantur capita the places where the heads of
damnatorum, et Calvariae, idest condemned criminals were cut off, and
decollatorum, sumpserunt nomen. they received the name of Calvary, that
Et sic pro omnium salute quasi is, beheaded. Thus for the salvation of
noxius inter noxios crucifigitur; ut all men the innocent is crucified among
ubi abundavit peccatum, the guilty, that where sin abounded,
superabundet et gratia. there grace might much more abound.
Cyrillus: Non autem ipse CYRIL; The only-begotten Son of God

unigenitus Dei filius in propria did not Himself in His own nature in
natura qua Deus est, passus est which He is God suffer the things which
quae sunt corporis; sed magis in belong to the body, but rather in His
natura terrena. Decet enim earthly nature. For of one and the same
utrumque de uno et eodem filio Son both may be affirmed, namely, that
dici: scilicet et non pati divine, et He does not suffer in His divine nature,
passum esse humanitus. and that He suffered in His human.
Eusebius: Si autem aliter post EUSEBIUS. But if, on the contrary, after
conversationem cum hominibus His intercourse with men, He suddenly
evanescens subito evolaret, disappeared, flying away to avoid death,
fugiens mortem: ab hominibus He might be likened by man to a
compararetur phantasmati: et phantom. And just as if any one wished
quemadmodum si quis to exhibit some incombustible vessel,
incombustibile quoddam nobis vas which triumphed over the nature of fire,
et praevalens ignis naturae vellet he would put it into the flame, and then
ostendere, flammae illud traderet, directly draw it out from the flame
et consequenter a flamma illud unharmed; so the Word of God, wishing
illaesum extraheret, sic Dei to show that the instrument which He
verbum volens ostendere used for the salvation of men was
instrumentum, quo usus est ad superior to death, exposed His mortal
humanam salutem, esse body to death to manifest His nature,
praevalens morti; mortale morti then after a little rescued it from death by
exposuit ad demonstrandam eius the force of His divine power. This is
naturam; deinde post modicum a indeed the first cause of Christ’s death.
morte illud eripuit in signum But the second is the manifestation of
divinae virtutis. Et prima quidem the divine power of Christ inhabiting a
causa mortis Christi haec est: body. For seeing that men of old deified
secunda vero divinae potestatis those who were destined to a like end
ostensio, corpus Christi with themselves, and whom they called
inhabitantis: cum enim antiquitus Heroes and Gods, He taught that He
deificarent homines, communem alone of the dead must be
exitum mortis sortito, quos heroas acknowledged the true God, who having
et divos nominabant: docuit illum vanquished death is adorned with the
solum mortuum verum esse rewards of victory, having trodden death
fatendum quem bravia victoriae, under His feet. The third reason is, that a
morte prostrata, decorant. Tertia victim must be slain for the whole race of
ratio est victima pro toto genere mankind, which being offered, the whole
hominum mactanda; qua oblata, power of the evil spirits was destroyed,
tota potestas Daemonum periit, et and every error put to silence. There is
error quilibet est sedatus. Est et also another cause of the health-giving
alia causa salutiferae mortis: ut death, that the disciples with secret faith
discipuli occulta fide conspicerent might behold the resurrection after
resurrectionem post mortem; ad death. Whereunto they were taught to lift
quam propriam spem erigere up their own hopes, that despising death
docebantur; ut mortem they might embark cheerfully in the
contemnentes, agonem contra conflict with error.
errores inirent alacriter.
Chrysostomus: Non autem sui ATHAN. Now our Savior came to

mortem, quam non habebat, cum accomplish not His own death, but that
sit vita, sed hominum, venit of man, for He experienced not death
consumpturus salvator: unde non who is Life. Therefore not by His own
propria morte corpus deposuit, sed death did He put off the body, but He
ab hominibus illatam sustinuit. Sed endured that which was inflicted by men.
et si aegrotavisset corpus eius, et But although His body had been
in conspectu omnium solveretur, afflicted, and was loosed in the sight of
inconveniens erat eum qui sanaret all men, yet was it not fitting that He who
aliorum languores, habere should heal the sicknesses of others
proprium corpus affectum should have His own body visited with
languoribus. Sed et si absque sickness. But yet if without any disease
aliquo morbo seorsum alicubi He had put off His body apart in some
corpus deposuisset, ac deinde remote place, He would not be believed
rursus se offerret, non crederetur when speaking of His remote place, For
ei de resurrectione disserenti: death must precede resurrection; why
oportet enim mortem then should He openly proclaim His
resurrectionem praecedere. Cur resurrection, but die in secret? Surely if
ergo resurrectionem palam these things had happened secretly,
quidem praedicaret, clanculo vero what calumnies would unbelieving men
moreretur? Nimirum si latenter have invented? How would the victory of
haec evenissent, quod Christ over death appear, unless
excogitarent homines incredulitatis undergoing it in the sight of all men. He
calumnias? Quomodo pateret had proved it to be swallowed up by the
Christi in mortem victoria, nisi incorruption of His body? But you will
coram omnibus eam patiens, per say, At least He ought to have devised
incorruptionem corporis probasset for Himself a glorious death, to have
extinctam? Sed dices: decebat avoided the death of the cross. But if He
saltem gloriosam mortem sibi had done this, He would have made
excogitare, ut evitaret ignominiam Himself suspected of not having power
crucis. Sed et si hoc fecisset, over every kind of death. As then the
suspectum se reddidisset, quasi champion by laying prostrate
non habens virtutem contra whomsoever the enemy has opposed to
quamlibet mortem. Sicut ergo pugil him is shown to be superior to all, so the
prosternens illum quem hostes Life of all men took upon Him that death
obtulerint, ostenditur excellentior which His enemies inflicted, because it
omnibus; sic omnium vita ab was the most dreadful and shameful, the
hostibus illatam, quam putabant abominable death upon the cross, that
esse diram et infamem et having destroyed it, the dominion of
detestabilem, mortem in cruce death might be entirely overthrown.
suscepit, ut hac interempta, Wherefore His head is not cut off as
dominium mortis totaliter John’s was He was not sawn asunder as
destruatur. Propter quod non caput Isaiah, that He might preserve His body
ei amputatur ut Ioanni; neque entire, and indivisible to death, and not
sectus est, ut Isaias; ut corpus become an excuse to those who ho
integrum et indivisibile morti would divide the Church. For He wished
servet, et non fiat occasio to bear the curse of sin which we had
volentibus Ecclesiam dividere. incurred, by taking upon Him the
Volebat etiam supportare quam accursed death of the cross, as it is said,
incurreramus maledictionem; Cursed is he that hangs upon a tree. He
maledictam mortem, scilicet dies also on the cross with outstretched
crucis, suscipiendo, secundum hands, that with one indeed He may
illud Deut. 21: maledictus homo draw to Him the ancient people, with the
qui pendet in ligno. In cruce etiam other the Gentiles joining both to
expansis manibus moritur, ut Himself. Dying also on the cross He
altera quidem manu veterem purges the air of evil spirits, and
populum, altera eos qui sunt ex prepares for us an ascent into heaven.
gentibus trahat, utrosque sibi
coniungens. Moriens etiam in
cruce a Daemonibus expiat
aerem, et ascensum nobis parat in
caelum.
Theophylactus: Quia etiam per THEOPHYL. Because also by a tree

lignum mors intraverat, necesse death had entered, it must needs be that
erat ut per lignum exterminaretur; by a tree it should be abolished, and that
et ut dominus per ligni dolores the Lord passing unconquered through
invictus transiens confutaret the pains of a tree should subdue the
delectationem provenientem ex pleasures which flow from a tree.
ligno.
Gregorius Nyssenus: Sed et GREG NYSS. But the figure of the cross
figura crucis a medio contactu in from one center of contact branching out
quatuor extrema partita, significat into four separate terminations, signifies
virtutem et providentiam eius qui in the power and providence of Him who
ea pependit, ubique diffusam. hung upon it extending every where.
Augustinus de quaest. Nov. et AUG. For not without reason did He

Veter. Testam.: Non frustra etiam choose this kind of death, in order that
tale genus mortis elegit, ut He might be the master of breadth and
latitudinis et altitudinis et length, and heighth and depth. For
longitudinis et profunditatis, de breadth lies in that cross piece of wood
quibus apostolus loquitur, magister which is fastened from above. This
existeret. Nam latitudo est in eo belongs to good works, because on it
ligno quod transversum desuper the hands are outstretched. Length lies
figitur: hoc ad bona opera pertinet, in that which is seen reaching from the
quia ibi extenduntur manus. former piece to the ground, for there in a
Longitudo in eo quod ab ipso ligno certain manner we stand, that is, abide
usque ad terram conspicuum est: firm or persevere. And this is applied to
ibi enim quodammodo statur, idest long-suffering. Heighth is in that piece of
persistitur et perseveratur; quod wood which is left reaching upwards
longanimitati tribuitur. Altitudo est from that which is fixed across, that is, to
in ea ligni parte quae ab illo quod the head of the Crucified; for the
transversum figitur, sursum versus expectation of those who hope for better
relinquitur: hoc est ad caput things is upward. Again, that part of the
crucifixi, quia bene sperantium wood which is fixed hidden in the
superna expectatio est. Iam vero ground, signifies the depth of
illud ex ligno quod fixum unrestrained grace.
occultatur, unde totum illud exurgit,
profunditatem significat gratuitae
gratiae.
Chrysostomus: Duos etiam CHRYS. Two thieves also they crucified

latrones utrinque crucifixerunt, ut on the two sides, that He might be a
eorum suspicionis fieret particeps; partaker of their reproach; as it follows,
unde sequitur et latrones, unum a And the thieves one on his right hand,
dextris, alterum a sinistris. Sed the other on his left. But it did not so turn
non ita evenit: nam de illis nihil out. For of them nothing is said, but His
dicitur; huius autem crux ubique cross is every where honored. Kings,
honoratur. Reges diademata laying aside their crowns, assume the
deponentes, assumunt crucem: in cross on their purple, on their diadems,
purpuris, in diadematibus, in on their arms. On the consecrated table,
armis, in mensa sacrata, ubique throughout the whole earth, the cross
terrarum crux emicat. Non talia glitters. Such things are not of men. For
sunt humana: viventibus enim illis even in their lifetime those who have
qui egerunt strenue, arrident acted nobly are mocked by their own
propria gesta, his autem actions, and when they perish their
pereuntibus pereunt. Sed in actions perish also. But in Christ it is
Christo totum contrarium: nam quite different. For before the cross all
ante crucem omnia moesta; ut things were gloomy, after it all things are
autem crucifixus est, omnia joyful and glorious, that you may know
clariora facta sunt; ut noscas non that not a mere man was crucified.
purum hominem esse crucifixum.
Beda: Duo autem latrones cum BEDE; But the two robbers crucified with
Christo crucifixi significant eos qui Christ signify those who under the faith
sub fide Christi, vel agonem of Christ undergo either the pains of
martyrii vel continentiae arctioris martyrdom, or the rules of a still stricter
instituta subeunt; sed qui haec pro continence. But they do this for eternal
aeterna gloria faciunt, dexteri glory, who imitate the actions of the thief
latrones; qui autem humanae on the right hand; while they who do it to
laudis intuitu, sinistri latronis actus gain the praise of men, imitate the thief
imitantur. on the left hand.
Lectio 6
34 [ὁ δὲ Ἰησοῦς ἔλεγεν, 34. Then said Jesus, Father,

πάτερ, ἄφες αὐτοῖς, οὐ forgive them; for they know
not what they do. And they
γὰρ οἴδασιν τί parted his raiment, and cast
ποιοῦσιν.] lots. 35. And the people
διαμεριζόμενοι δὲ τὰ stood beholding. And the
ἱμάτια αὐτοῦ ἔβαλον rulers also with them derided
him, saying, He saved
κλήρους. 35 καὶ
others; let him save himself,
εἱστήκει ὁ λαὸς if he be Christ, the chosen of
θεωρῶν. God. 36. And the soldiers
ἐξεμυκτήριζον δὲ καὶ also mocked him, coming to
οἱ ἄρχοντες λέγοντες, him, and offering him
vinegar, 37. And saying, If
ἄλλους ἔσωσεν, you be the king of the Jews,
σωσάτω ἑαυτόν, εἰ save yourself.
οὗτός ἐστιν ὁ Χριστὸς
τοῦ θεοῦ ὁ ἐκλεκτός.
36 ἐνέπαιξαν δὲ αὐτῷ
καὶ οἱ στρατιῶται
προσερχόμενοι, ὄξος
προσφέροντες αὐτῷ 37
καὶ λέγοντες, εἰ σὺ εἶ ὁ
βασιλεὺς τῶν
ἰουδαίων, σῶσον
σεαυτόν.
Chrysostomus: Quia dominus CHRYS. Because the Lord had said,

dixerat: orate pro persequentibus Pray for them that persecute you, this
vos, hoc etiam crucem ascendens likewise He did, when He ascended the
fecit; unde sequitur Iesus autem cross, as it follows, Then said Jesus,
dicebat: pater, dimitte illis: non quia Father, forgive them, not that He was
non posset ipse relaxare, sed ut not able Himself to pardon them, but
nos pro persequentibus orare that He might teach us to pray for our
doceret, non solum verbo, sed et persecutors, not only in word, but in
opere. Dixit autem dimitte eis, si deed also. But He says, Forgive them, if
poenituerunt: favet enim they should repent. For He is gracious
poenitentibus, si velint post tantam to the penitent, if they are willing after so
nequitiam, reatus per fidem great wickedness to wash away their
diluere. guilt by faith.
Beda: Neque putandum est hic BEDE; For must we imagine here that
eum frustra orasse; sed in eis qui He prayed in vain, but that in those who
post eius passionem crediderunt, believed after His passion He obtained
quod orabat, impetrasse. the fruit of His prayers? It must be
Notandum sane, quod non pro eis remarked, however, that He prayed not
oravit qui filium Dei intellexerunt for those who chose rather to crucify,
crucifigere, nec confiteri voluerunt; than to confess Him whom they knew to
sed pro eis qui nesciebant quid be the Son of God, but for such as were
facerent, zelum Dei habentes, sed ignorant what they did, having a zeal for
non secundum scientiam; unde God, but not according to knowledge, as
subdit non enim sciunt quid faciunt. He adds, For they know not what they
do.
Graecus: Permanentes vero post GREEK EX. But for those who after the
crucem in infidelitate nullus per crucifixion remain in unbelief, no one
ignorantiam iuvari putabit, signis, can suppose that they are excused by
miraculis, sonora voce eum ignorance, because of the notable
praedicantibus esse Deum. miracles that with aloud voice
proclaimed Him to be the Son of God.
Ambrosius: Refert ergo AMBROSE; It is important then to

considerare qualis crucem consider, in what condition He ascends
ascendat: nudum enim video. Talis the cross; for I see Him naked. Let him
ergo ascendat qui saeculum then who prepares to overcome the
vincere parat, ut saeculi adiumenta world, so ascend that he seek no the
non quaerat. Victus est autem appliances of the world. Now Adam was
Adam qui vestimenta quaesivit; overcome who sought for a covering. He
vicit ille qui tegumenta deposuit, et overcame who laid aside His covering.
talis ascendit quales nos auctore He ascends such as nature formed us,
Deo natura formavit; talis in God being our Creator. Such as the first
Paradiso primus homo habitaverat, man had dwelt in paradise, such did the
talis in Paradisum homo secundus second man enter paradise. But about
intravit. Pulchre autem ascensurus to ascend the cross rightly, did He lay
crucem regalia vestimenta aside His royal garments, that you may
deposuit, ut scias quasi hominem know that He suffered not as God, but
passum esse, non quasi Deum as man, though Christ is both.
regem, etsi utrumque Christus.
Athanasius: Qui etiam cunctas ATHAN. He also who for our sakes took
conditiones nostras causa nostri upon him all our conditions, put on our
suscepit, induit vestimenta nostra, garments, the signs of Adam’s death,
signa mortificationis Adae, ut exuat that He might put them off, and in their
illa et horum vice induat nos vitam stead clothe us with life and
et incorruptionem. Sequitur incorruption.
It follows, And they parted
dividentes vero vestimenta eius, his raiment among them, and cast lots.
miserunt sortes.
Theophylactus: Forsitan enim THEOPHYL. For perhaps many of them

plures eorum egebant; vel forte were in want. Or perhaps rather they did
magis ad opprobrium hoc faciebant this as a reproach, and from a kind of
et ex quadam lascivia: quid enim wantonness. For what treasure did they
pretiosum inveniebant in vestibus? find in His garments?
Beda: In sorte autem gratia Dei BEDE; But in the lot the grace of God
commendata est: quia cum sors seems to be commended; for when the
mittitur, non personae cuiusdam lot is cast, we yield not to the merits of
vel meritis, sed occulto Dei iudicio any person, but to the secret judgment
ceditur. of God.
Augustinus de Cons. Evang: Hoc AUG. This matter indeed was briefly
quidem breviter dictum est a tribus related by the three first Evangelists, but
Evangelistis; Ioannes autem John more distinctly explains how it was
distinctius hic explicat done.
quemadmodum hoc gestum sit.
Theophylactus: Deludentes igitur THEOPHYL. They did it then mockingly.

hoc agebant: nam ubi principes For when the rulers scoffed, what can
subsannabant, quid dicere oportet we say of the crowd? For it follows, And
de vulgo? Sequitur enim et stabat the people stood, who in truth had
populus, qui scilicet petierat eum entreated that He should be crucified,
crucifigi, expectans, scilicet finem; waiting, namely, for an end. And the
et deridebant eum principes cum rulers also with them derided.
eis.
Augustinus de Cons. Evang: AUG. Having mentioned the rulers, and

Quia principes dixit, nec addidit said nothing of the priests, St. Luke
sacerdotum, omnes primates comprehended under a general name
generali nomine complexus est, ut all the chief men, so that hereby may be
ibi possent intelligi Scribae et understood both the scribes and the
seniores. elders.
Beda: Quia etiam nolentes BEDE; And these also unwillingly

confitentur quod alios salvos facit; confess that He saved others, for it
sequitur enim dicentes: alios follows, Saying, He saved others, let
salvos fecit, seipsum salvum faciat, him save himself, &c.
si hic est Christus Dei electus.
Athanasius: Dominus autem vere ATHAN. Now our Lord being truly the
salvator non salvando seipsum, Savior wished not by saving Himself, but
sed creaturam liberando, volebat by saving His creatures, to be
cognosci salvator. Neque enim acknowledged the Savior. For neither is
medicus, quia sibi medetur, a physician by healing himself known to
medicus esse cognoscitur, nisi be physician by healing himself known
erga languidos artem probet: sic to be a physician, unless he also gives
dominus salvator existens, non proof of his skill towards the sick. So the
habebat opus salutis, neque Lord being the Savior had no need of
descendendo de cruce volebat salvation, nor by descending from the
cognosci salvator, sed moriendo; cross did He wish to be acknowledged
multo namque maiorem salutem the Savior, but by dying. For truly a
mors salvatoris affert hominibus much greater salvation does the death
quam descensus de cruce. of the Savior bring to men, than the
descent from the cross. GREEK
Graecus: Videns autem Diabolus EX. Now the Devil, seeing that there
nullum esse sibi defensaculum, was no protection for him, was at a loss,
titubabat; et quasi aliud non and as having no other resource, tried at
valens, tentavit ulterius propinari last to offer him vinegar to drink. But he
salvatori acetum ad bibendum; knew not that he was doing this against
sequitur enim illudebant autem ei himself; for the bitterness of wrath
et milites accedentes, et acetum caused by the transgression of the law,
offerentes illi: quod contra seipsum in which he kept all men bound, he now
facere Diabolus ignorabat: nam surrendered to the Savior, who took it
amaritudinem irae ex and consumed it, in order that in the
praevaricatione legis actam, qua place of vinegar, He might give us wine
cunctos detinebat, salvatori to drink, which wisdom had mingled.
praebebat; quam illa sumens
consumebat, ut vice aceti, vinum
det nobis in potum, quod sapientia
miscuit.
Theophylactus: Obtulerunt autem THEOPHYL. But the soldiers offered

milites Christo acetum, quasi regi Christ vinegar, as it were ministering to
subministrantes; sequitur enim a king, for it follows, saying, If you are
dicentes: si tu es rex Iudaeorum, the king of the Jews, save yourself.
salvum te fac.
Beda: Et notandum, quod Iudaei BEDE; And it is worthy of remark, that

vocabulum Christi Scripturae sibi the Jews blaspheme and mock the
auctoritate creditum name of Christ, which was delivered to
blasphemantes irrident; milites them by the authority of Scripture;
vero, utpote Scripturarum nescii, whereas the soldiers, as being ignorant
non Christo, sed regi Iudaeorum of the Scriptures, insult not Christ the
insultant. chosen of God, but the King of the
Jews.
Lectio 7
38 ἦν δὲ καὶ ἐπιγραφὴ 38. And a superscription also

ἐπ' αὐτῷ, ὁ βασιλεὺς was written over him in
letters of Greek, and Latin,
τῶν ἰουδαίων οὗτος. 39 and Hebrew, THIS IS THE
εἷς δὲ τῶν KING OF THE JEWS. 39.
κρεμασθέντων And one of the malefactors
κακούργων which were hanged railed on
him, saying, If you be Christ,
ἐβλασφήμει αὐτὸν
save yourself and us. 40. But
λέγων, οὐχὶ σὺ εἶ ὁ the other answering rebuked
Χριστός; σῶσον him, saying, Do not you fear
σεαυτὸν καὶ ἡμᾶς. 40 God, seeing you are in the
ἀποκριθεὶς δὲ ὁ ἕτερος same condemnation? 41.
And we indeed justly; for we
ἐπιτιμῶν αὐτῷ ἔφη, receive the due reward of
οὐδὲ φοβῇ σὺ τὸν our deeds: but this man has
θεόν, ὅτι ἐν τῷ αὐτῷ done nothing amiss. 42. And
κρίματι εἶ; 41 καὶ ἡμεῖς he said to Jesus, Lord,
remember me when you
μὲν δικαίως, ἄξια γὰρ
come into your kingdom. 43.
ὧν ἐπράξαμεν And Jesus said to him, Verily
ἀπολαμβάνομεν: I say to you, Today shall you
οὗτος δὲ οὐδὲν ἄτοπον be with me in paradise.
ἔπραξεν. 42 καὶ
ἔλεγεν, Ἰησοῦ,
μνήσθητί μου ὅταν
ἔλθῃς εἰς τὴν
βασιλείαν σου. 43 καὶ
εἶπεν αὐτῷ, ἀμήν σοι
λέγω, σήμερον μετ'
ἐμοῦ ἔσῃ ἐν τῷ
παραδείσῳ.
Theophylactus: Aliam attende THEOPHYL. Observe a second time

sagacitatem Daemonis agitatam in the device of the devil turned against
Christum: triplici enim litterarum himself. For in letters of three different
figura promulgabat accusationem characters he published the accusation
Iesu, ne scilicet quemquam of Jesus, that in truth it might not
transeuntium lateat quod ob hoc escape one of the passers by, that He
suspensus fuerat, quia se regem was crucified because He made Himself
faciebat; dicitur enim erat autem et King. For it is said, In Greek, Latin, and
superscriptio scripta super illum Hebrew, by which it was signified, that
litteris Graecis, Latinis et Hebraicis: the most powerful of the nations, (as the
hic est rex Iudaeorum: per quod Romans,) the wisest, (as the Greeks,)
significabatur, potentissimas those who most worshipped God, (as
gentium quales erant Romani, the Jewish nation,) must be made
prudentissimas, quales Graeci, subject to the dominion of Christ.
maxime Deum colentes, quale fuit
Iudaeorum genus, subici debere
imperio Christi.
Ambrosius: Merito autem supra AMBROSE; And rightly is the title

crucem ponitur titulus; quia non placed above the cross, because
humani corporis, sed divinae Christ’s kingdom is not of the human
potestatis est regnum quod habet body, but of the power of God. I read the
Christus. Lego titulum regis title of the King of the Jews, when I
Iudaeorum, cum lego: regnum read, My kingdom is not of this world. I
meum non est de hoc mundo; lego read the cause of Christ written above
causam Christi super caput eius His head, when I read, And the Word
scriptam, cum lego: et Deus erat was God. For the head of Christ is God.
verbum: caput enim Christi Deus.
Cyrillus: Alter autem latronum CYRIL; Now one of the thieves uttered
eadem cum Iudaeis eructabat; the same revilings as the Jews, but the
sequitur enim unus autem de his other tried to check his words, while he
qui pendebant latronibus confessed his own guilt, adding, We
blasphemabat eum, dicens: si tu es indeed justly, for we receive the due
Christus, salvum fac teipsum et reward of our deeds.
nos. Alter refrenabat voces ipsius;
sequitur enim respondens autem
alter increpabat eum, dicens:
neque tu times Deum, qui in
eadem damnatione es? Sed et
proprium reatum confessus est,
subdens et nos quidem iuste, nam
digna factis recipimus.
Chrysostomus: Hic fungitur vice CHRYS. Here the condemned performs

iudicis, condemnatus, et incipit de the office of judge, and he begins to
veritate censere qui coram Pilato decide concerning truth who before
post multa tormenta confessus est Pilate confessed his crime only after
scelera. Quia aliud est homo many tortures. For the judgment of man
censor, quem latent intima, et aliud from whom secret things are hid is of
Deus, qui mentes penetrat: et ibi one kind; the judgment of God who
quidem post confessionem poena searches the heart of another. And in
subsequitur, hic autem confessio fit the former case punishment follows
ad salutem. Sed et Christum after confession, but here confession is
pronuntiat innocentem, cum subdit made to salvation. But he also
hic vero nihil mali fecit; quasi dicat: pronounces Christ innocent, adding, But
novam vide iniuriam; honestatem this man has done nothing wrong: as if
damnari cum scelere. Nos viventes to say, Behold a new injury, that
occidimus, hic mortuos suscitavit; innocence should be condemned with
nos aliena sumus furati, hic et sua crime. We kill the living, He raised the
iubet tribuere. Beatus igitur latro dead. We have stolen from others, He
astantes docebat, talia disserens, bids us give up even what is our own.
quibus alterum increpabat. Sed ut The blessed thief thus taught those that
videt extinctos auditus astantium, stood by, uttering the words by which he
redit consequenter ad eum qui rebuked the other. But when he saw that
novit praecordia; sequitur enim et the ears of those who stood by were
dicebat ad Iesum: domine, stopped up, he turns to Him who knows
memento mei cum veneris in the hearts; for it follows, And he said to
regnum tuum. Crucifixum aspicis, Jesus, Lord, remember me when you
at dominum profiteris: condemnati come into your kingdom. You behold the
vides figuram, et regis praedicas Crucified, and you acknowledge Him to
dignitatem: mille malis imbutus, be your Lord. You see the form of a
postulas iustitiae fontem reminisci condemned criminal, and you proclaim
tuae nequitiae. Sed dices: video the dignity of a king. Stained with a
quidem apparens opprobrium, sed thousand crimes, you ask the Fountain
intueor latens regnum; et tu avertis of righteousness to remember your
mea publica scelera, et acceptas wickedness, saying, But I discover your
fidem intentionis occultae. hidden kingdom; and you turn away my
Discipulum veritatis usurpavit public iniquities, and accept the faith of
nequitia, discipulum nequitiae non a secret intention. Wickedness usurped
commutabit veritas? the disciple of truth, truth did not change
the disciple of wickedness.
Gregorius Moralium: In cruce GREG. On the cross nails had fastened

clavi manus eius pedesque his hands and feet, and nothing
ligaverant; nihilque a poenis in eo remained free from torture, but his heart
liberum nisi cor et lingua and tongue. By the inspiration of God,
remanserunt. Inspirante Deo, the thief offered to Him the whole which
totum illud ei obtulit quod in se he found free, that as it is written, With
liberum invenit; ut iuxta hoc quod the heart he might believe to
scriptum est corde crederet ad righteousness, with the mouth he might
iustitiam, ore confiteretur ad confess to salvation. But the three
salutem. Tres autem virtutes quas virtues which the Apostle speaks of, the
apostolus memorat, subito repletus thief suddenly filled with grace both
gratia, et accepit latro, et servavit received and preserved on the cross.
in cruce. Fidem namque habuit, qui He had faith, for example, who believed
regnaturum Deum credidit, quem that God would reign whom he saw
secum pariter morientem vidit: dying equally with himself. He had hope
spem habuit, qui regni eius aditum who asked for an entrance into His
postulavit: qui caritatem quoque in kingdom. He preserved charity also
morte sua vivaciter tenuit, qui zealously in his death, who for his
fratrem et collatronem pro simili iniquity reproved his brother and fellow-
thief, dying for a like clime to his own.
scelere morientem de iniquitate
sua redarguit.
Ambrosius: Pulcherrimum autem AMBROSE; A most remarkable

datur affectandae conversionis example is here given of seeking after
exemplum, quod tam cito latroni conversion, seeing that pardon is so
venia relaxatur. Cito ignoscit speedily granted to the thief. The Lord
dominus, quia cito ille convertitur, quickly pardons, because the thief is
et uberior est gratia quam precatio: quickly converted. And grace is more
semper enim dominus plus tribuit abundant than prayer; for the Lord ever
quam rogatur. Ille rogabat, ut gives more than He is asked for. The
memor sui esset; de domino autem thief asked that He should remember
sequitur et dixit illi Iesus: amen him, but our Lord answers, Verily I say
dico tibi, hodie mecum eris in to you, This day shall you be with me in
Paradiso. Vita est enim esse cum Paradise. To be with Christ is life, and
Christo; et ubi Christus, ibi regnum. where Christ is, there is His kingdom.
Theophylactus: Et THEOPHYL. And as every king who

quemadmodum quisque rex returns victorious carries in triumph the
victoriosus rediens ex triumpho best of his spoils, so the Lord having
optima praedarum fert secum, sic despoiled the devil of a portion of his
et dominus praedatus portionem plunder, carries it with Him into
diabolicarum praedarum, scilicet Paradise.
latronem, ducit secum in
Paradisum.
Chrysostomus: Erat ergo videre CHRYS. Here then might one see the
salvatorem in medio latronum, Savior between the thieves weighing in
trutinam iustitiae trutinantem fidem the scales of justice faith, and unbelief.
et infidelitatem. Expulit Diabolus de The devil cast Adam out of Paradise.
Paradiso Adam, Christus latronem Christ brought the thief into Paradise
impulit ante totum orbem et ante before the whole world, before the
apostolos. Nudo verbo, sola fide in Apostles. By a mere word and by faith
Paradisum introivit, ne quia post alone he entered into Paradise, that no
errores introitum desperaret. one after his sins might despair of
Attende celeritatem a cruce in entrance. Mark the rapid change, from
caelos, a condemnatione in the cross to heaven, from condemnation
Paradisum, ut noveris non ad to Paradise, that you may know that the
benevolentiam illius, sed ad Lord did it all, not with regard to the
clementiam dominum totum thief’s good intention, but His own
fecisse. Si autem iam facta est mercy.
But if the reward of the good has
bonorum retributio, numquid already taken place, surely a
supervacua erit resurrectio? Si resurrection will be superfluous. For if
enim introduxit latronem in He introduced the thief into Paradise
Paradisum, corpus autem eius while his body remained in corruption
corruptum remansit foris, liquet non without, it is clear there is no
esse resurrectionem corporum. resurrection of the body. Such are the
Haec dicunt illi: sed caro, quae fuit words of some, But shall the flesh which
laborum particeps, numquid has partaken of the toil be deprived of
privabitur praemiis? Audi Paulum the reward? Hear Paul speaking, Then
dicentem: oportet corruptibile hoc must this corruptible put on incorruption.
incorruptionem induere. Sed si But if the Lord promised the kingdom of
dominus pollicitus est regnum heaven, but introduced the thief into
caelorum, introduxit autem Paradise, He does not yet recompense
latronem in Paradisum, nondum ei him the reward. But they say, Under the
retribuit praemia. Sed dicunt: name of Paradise He signified the
nomine Paradisi regnum caelorum kingdom of heaven, using a well-known
nominavit, usitato nomine utens name in addressing a thief who knew
dum alloqueretur latronem, qui nihil nothing of difficult teaching. Now some
audierat de arduis documentis. do not read it, This day shall you be with
Quidam autem non sic legunt me in Paradise, but thus, I say to you on
hodie mecum eris in Paradiso, sed this day, and then follows, You shall be
sic: dico tibi hodie; et with me in Paradise. But we will add a
consequenter: mecum eris in still more obvious solution. For
Paradiso. Sed adhuc evidentiorem physicians when they see a man in a
solutionem subiungemus: nam desperate state, say, He is already
medici cum vident aliquem dead. So also the thief, since he no
desperatum, dicunt: iam mortuus longer fears his falling back to perdition,
est; sic et latro, quoniam non is said to have entered Paradise.
amplius timebatur eius regressus
ad perditionem, dicitur Paradisum
intrasse.
Theophylactus: Hoc tamen est THEOPHYL. This however is more true

verius omnibus, quod quamvis non than all, that although they have not
omnia promissa sortiti sunt et latro obtained all the promises, I mean, the
et alii sancti, ne sine nobis thief and the other saints in order that
consummarentur, ut dicitur in without us they might not be made
epistola ad Hebraeos, sunt tamen perfect, they are notwithstanding in the
in regno caelorum et in Paradiso. kingdom of heaven and Paradise.
Gregorius Nyssenus: Hoc iterum GREG NYSS. Here again, we must

oportet discutere: quomodo latro examine how the thief should be
censeatur dignus Paradiso, cum thought worthy of Paradise, seeing that
sanctis flammea framea prohibeat a flaming sword prevents the entrance
introitum. Sed attende quod sermo of the saints. But observe that the word
divinus eum versatilem dicit, ut of God describes it as turning about, so
indignis quidem obviet, dignis vero as it should obstruct the unworthy, but
liberum ad vitam patefaciat aditum. open a free entrance to life to the
worthy.
Gregorius Moralium: Vel illa GREG. Or that flaming sword is said to

romphaea flammea versatilis be turning, because that He knew the
dicitur, pro eo quod fuisset time would come when it must be
quandoque venire tempus ut etiam removed; when He in truth should
removeri debuisset: quando scilicet come, who by the mystery of His
veniret qui suae incarnationis incarnation was to open to us the way of
mysterio Paradisi nobis iter Paradise.
aperiret.
Ambrosius: Sed et illud AMBROSE; But it must also be

solvendum est, quia alii, scilicet explained how the others, that is,
Matthaeus et Marcus, duos Matthew and Mark, introduced two
conviciantes inducunt latrones; iste thieves reviling, while Luke, one reviling,
unum conviciantem, unum the other resisting him. Perhaps this
repugnantem: fortasse et iste prius other at first reviled, but was suddenly
conviciatus est, sed repente converted. It may also have been
conversus est. Potuit etiam de uno spoken of one, but in the plural number;
pluraliter dici, sicut est illud: in as in the Hebrews, They wandered in
caprinis pellibus ambulabant (...) goat-skins, and they were sawn
secti sunt, cum solus Elias asunder; whereas Elijah alone is related
melotidem habuisse, Isaias sectus to have had a goat-skin, and Isaiah to
esse doceatur. Mystice autem duo have been sawn asunder. But
latrones duos populos peccatores mystically, the two thieves represent the
significant per Baptismum two sinful people who were to be
crucifigendos esse cum Christo; crucified by baptism with Christ, whose
quorum dissensio diversitatem disagreement likewise represents the
pariter credentium significat. difference of believers.
Beda: Quicumque enim baptizati BEDE; For as many of us as were

sumus in Christo Iesu, in morte baptized in Christ Jesus, were baptized
ipsius baptizati sumus. Per in His death; but we are washed; by
Baptismum autem, cum peccatores baptism, seeing we were sinners. But
essemus, abluimur: sed alii, dum some, in that they praise God suffering
Deum in carne passum laudant, in the flesh, are crowned; others, in that
coronantur; alii, dum aut fidem aut they refuse to have the faith or works of
opera Baptismi habere renuerunt, baptism, are deprived of the gift which
dono quod accepere, privantur. they have received.
Lectio 8
44 καὶ ἦν ἤδη ὡσεὶ 44. And it was about the sixth

ὥρα ἕκτη καὶ σκότος hour, and there was a
darkness over all the earth
ἐγένετο ἐφ' ὅλην τὴν until the ninth hour. 45. And the
γῆν ἕως ὥρας sun was darkened, and the veil
ἐνάτης 45 τοῦ ἡλίου of the temple was rent in the
ἐκλιπόντος, ἐσχίσθη midst. 46. And when Jesus
had cried with a loud voice, he
δὲ τὸ καταπέτασμα
said, Father, into thy hands I
τοῦ ναοῦ μέσον. 46 commend my spirit: and having
καὶ φωνήσας φωνῇ
μεγάλῃ ὁ Ἰησοῦς said thus, he gave up the
εἶπεν, πάτερ, εἰς ghost.
χεῖράς σου
παρατίθεμαι τὸ
πνεῦμά μου: τοῦτο
δὲ εἰπὼν
ἐξέπνευσεν.
Cyrillus: Postquam cruci CYRIL; As soon as the Lord of all had

tradiderunt dominum omnium, been given up to be crucified, the whole
mundi machina lugebat proprium framework of the world bewailed its
dominum, et obtenebrata est lux rightful Master, and the light was darkened
in meridie, secundum Amos, at mid-day, which was a manifest token
unde dicitur erat autem fere hora that the souls of those who crucified Him
sexta, et tenebrae factae sunt in would suffer darkness.
universa terra usque ad horam
nonam: quod erat manifestum
indicium, quod forent passurae
caliginem crucifigentium animae.
Augustinus de Cons. Evang: AUG. What is here said of the darkness,

Hoc autem quod de tenebris the other two Evangelists, Matthew and
dictum est, etiam alii duo, Mark confirm, but St. Luke adds the cause
Matthaeus et Marcus, whence the darkness arose, saying, And
contestantur. Addit autem Lucas, the sun was darkened.
unde factae sunt tenebrae, cum
subdit et obscuratus est sol.
Augustinus de Civ. Dei: Quam AUG. This darkening of the sun it is quite
solis obscurationem non plain did not happen in the regular and
canonico cursu siderum fixed course of the heavenly bodies,
accidisse satis ostendit, quod because it was then the Passover, which
tunc erat Pascha Iudaeorum, is always celebrated at the full moon. But
quod plena luna solemniter a regular eclipse of the sun does not take
agitur; regularis autem solis place except at new moon.
defectio non nisi in fine lunae
contingit.
Dionysius ad Polycarpum: DIONYS. When owe were both at

Cum ambo apud Heliopolim Heliopolis together, we both saw at the
essemus, ambo simul same time in a marvelous manner the
incidentem mirabiliter soli lunam moon meeting the sun, (for it was not then
notabamus (non enim eiusce the time of new moon,) and then again
coniunctionis tunc aderat from the ninth hour until evening
tempus), ipsamque rursus ab supernaturally brought back to the edge of
hora nona usque in vesperam ad the sun’s diameter. Besides, we observed
solis diametrum, supra naturae that this obscuration began from the east,
vires restitutam. Insuper et eam and having reached as far as the sun’s
lunae incidentiam observavimus western border at length returned, and
ab oriente coepisse, et usque ad that the loss and restoration of light took
solaris corporis finem place not from the same side, but from
pervenisse: ac tum demum opposite sides of the diameter. Such were
resilisse, nec ex ea, ut assolet, the miraculous events of that time, and
parte luminis defectum et possible to Christ alone who is the cause
restitutionem contigisse, sed ex of all things.
adverso diametri.
Graecus: Hoc igitur prodigium GREEK EX. This miracle then took place
factum est ut pateret quod qui that it might be made known, that He who
mortem susceperat, gubernator had undergone death was the Ruler of the
esset totius creaturae. whole creation.
Ambrosius: Sol etiam occidit AMBROSE; The sun also is eclipsed to

sacrilegis, ut funesti spectaculum the sacrilegious, that it may overshadow
sceleris obumbraret; tenebrae the scene of their awful wickedness;
effusae sunt oculis perfidorum, ut darkness was spread over the eyes of the
fidei lumen resurgeret. unbelieving, that the light of faith might
rise again.
Beda: Volens autem Lucas BEDE; But Luke, wishing to join miracle to
miraculum miraculo adiungere, miracle, adds, And the veil of the temple
subiungit et velum templi was rent in two. This took place when our
scissum est medium. Hoc Lord expired, as Matthew and Mark bear
expirante domino factum est, witness, but Luke related it by anticipation.
sicut Matthaeus et Marcus
contestantur, sed Lucas
praeoccupando narravit.
Theophylactus: Per hoc autem THEOPHYL. By this then our Lord

dominus ostendebat, quod non showed that the Holy of Holies should be
erunt ulterius sancta sanctorum no longer inaccessible, but being given
inaccessibilia; sed tradita in over into the hands of the Romans, should
manus Romanorum be defiled, and its entrance laid open.
inquinarentur, et eorum aditus
pateret.
Ambrosius: Velum etiam AMBROSE; The veil also is rent, by which

scinditur, quo duorum populorum is declared the division of the two people,
divisio, et synagogae profanatio and the profanation of the synagogue. The
declaratur. Scinditur velum vetus, old veil is rent that the Church may hang
ut Ecclesia nova fidei suae vela up the new walls of faith. The covering of
suspendat. Synagogae velamen the synagogue is drawn up, that we may
suspenditur, ut religionis interna behold with the eyes of the mind the
mysteria revelata, mentis inward mysteries of religion now revealed
cernamus intuitu. to us.
Theophylactus: Per hoc etiam THEOPHYL. Whereby it is signified that

ostenditur quod velum, quod the veil which kept us asunder from the
sequestrabat nos a sacris quae holy things which are in heaven, is broken
sunt in caelo, disrumpitur, idest through, namely, enmity and sin.
Dei inimicitia et peccatum.
Ambrosius: Deinde etiam ubi AMBROSE; It took place also at that time
acetum bibit, assumptae when every mystery of Christ’s assumed
mortalitatis impletum est omne mortality was fulfilled, and His immortality
mysterium, et immortalitas sola alone remained; as it follows, And when
remansit; unde sequitur et Jesus had cried with a loud voice, he said.
clamans voce magna ait Iesus:
pater, in manus tuas commendo
spiritum meum.
Beda: Patrem invocando, filium BEDE; By invoking the Father He

Dei se esse declarat: spiritum declares Himself to be the Son of God, but
vero commendando, non by commending His Spirit, He signifies not
defectum suae virtutis, sed the weakness of His strength, but His
confidentiam eiusdem cum patre confidence in the same power with the
potestatis insinuat. Father.
Ambrosius: Caro moritur, ut AMBROSE; The flesh dies that the Spirit
resurgat spiritus; patri may rise again. The Spirit is commended
commendatur, ut caelestia to the Father, that heavenly things also
quoque ab iniquitatis vinculo may be loosed from the chain of iniquity,
solverentur, et pax fieret in caelo, and peace be made in heaven, which
quam terrena sequerentur. earthly things should follow.
Cyrillus: Haec autem vox edocet CHRYS. Now this voice teaches us, that
quod animae sanctorum non the souls of the saints are not henceforth
deinceps in Inferno clauduntur, ut shut up in hell as before, but are with God,
prius; sed apud Deum sunt, Christ being made the beginning of this
huius rei facto Christo principio. change.
Athanasius: Commendat enim ATHAN. For He commends to His Father

patri se per universos mortales in through Himself all mankind quickened in
se vivificatos: nam sumus Him; for we are His members; as the
membra eius, secundum illud Apostle says, You are all one in Christ.
apostoli: omnes unum estis in
Christo.
Gregorius Nyssenus: Decet GREG NYSS. But it becomes us to inquire

autem quaerere qualiter in how our Lord distributes Himself into three
eodem tempore dominus parts at once; into the bowels of the earth,
tripartitur seipsum: in viscera as He told the Pharisees; into the
terrae, ut dixerat Pharisaeis; in Paradise of God, as He told the thief; into
Paradisum Dei, ut dixit latroni; in the hands of the Father, as it is said here.
manus paternas, ut nunc dicitur. To those however who rightly consider, it
Sed recte considerantibus, hoc is scarcely worthy of question, for He who
nec quaestione dignum videtur: by His divine power is in every place, is
nam qui ubique est per divinam present in any particular place.
potentiam, quolibet loco adest.
Ambrosius: Commendatur ergo AMBROSE; His spirit then is commended

patri spiritus; sed cum sit in to God, but though He is above He yet
superioribus, illuminat et Inferna, gives light to the parts below the earth,
ut universa redimantur; etenim that all things may be redeemed. For
Christus omnia, et in Christo Christ is all things, and in Christ are all
omnia. things.
Gregorius Nyssenus: Alia GREG NYSS. There is another

solutio est, quod in tempore explanation that at the time of His
passionis neutram partem Passion, His Divinity being once united to
humanitatis semel unita divinitas His humanity, left neither part of His
dimisit, sed animam de corpore humanity, but of its own accord separated
sponte disiunxit, sed tamen in the soul from the body, yet showed itself
utroque permanentem ostendit: abiding in each. For through the body in
nam per corpus, in quo mortem which He suffered death He vanquished
suscepit, confutavit mortis the power of death, but through the soul
potentiam; per animam vero He prepared for the thief an entrance into
latroni paravit introitum Paradisi. Paradise. Now Isaiah says of the heavenly
Dicit autem Isaias de superna Jerusalem, which is no other than
Ierusalem, quae a Paradiso non Paradise, Upon my hands I have painted
est alia: super manus meas your walls; whence it is clear, that he who
depinxi moenia tua. Unde palam is in Paradise dwells in the hands of the
est quod existens in Paradiso Father.
manus patris inhabitabat.
Damascenus: Vel expressius DAMASCENE. Or to speak more

loquendo, in sepulcro erat expressly, In respect of His body, He was
secundum corpus, in Inferno in the grave, in respect of His soul, He
secundum animam; sed sicut was in hell, and with the thief in Paradise;
Deus, in Paradiso cum latrone, but as God, on the throne with His Father
et in throno erat cum patre et and the Holy Spirit.
spiritu sancto.
Theophylactus: Clamans vero THEOPHYL. But crying with a loud voice
alta voce expirat, quia inerat ei He gives up the ghost, because He had in
potestas ponendi animam suam, Himself the power of laying down His life
et eam resumendi; unde sequitur and taking it up again.
et haec dicens, expiravit.
Ambrosius: Quasi dicat: tradidit AMBROSE; He gave up His Spirit,

spiritum quia non invitus amisit: because He did not lose it as one
quod enim emittitur, voluntarium unwilling; for what a man sends forth is
est; quod amittitur, necessarium. voluntary, what he loses, compulsory.
Lectio 9
47 ἰδὼν δὲ ὁ 47. Now when the centurion

ἑκατοντάρχης τὸ saw what was done, he
glorified God, saying,
γενόμενον ἐδόξαζεν Certainly this was a righteous
τὸν θεὸν λέγων, man. 48. And all the people
ὄντως ὁ ἄνθρωπος that came together to that
οὗτος δίκαιος ἦν. 48 sight, beholding the things
which were done, smote their
καὶ πάντες οἱ
breasts, and returned. 49.
συμπαραγενόμενοι And all his acquaintance, and
ὄχλοι ἐπὶ τὴν θεωρίαν the women that followed him
ταύτην, θεωρήσαντες from Galilee, stood afar off,
τὰ γενόμενα, beholding these things.
τύπτοντες τὰ στήθη
ὑπέστρεφον. 49
εἱστήκεισαν δὲ
πάντες οἱ γνωστοὶ
αὐτῷ ἀπὸ μακρόθεν,
καὶ γυναῖκες αἱ
συνακολουθοῦσαι
αὐτῷ ἀπὸ τῆς
γαλιλαίας, ὁρῶσαι
ταῦτα.
Augustinus de Trin: Cum post AUG. When after uttering that voice He
illam vocem continuo tradidit immediately gave up the ghost, those
spiritum, hoc maxime qui aderant, who were present greatly marveled. For
sunt mirati: longa enim morte those who hung upon the cross were
cruciabantur ligno suspensi; unde generally tortured by a prolonged death.
dicitur videns autem centurio quod Hence it is said, Now when the centurion
factum fuerat, glorificavit Deum, saw, &c.
dicens: vere hic homo iustus erat.
Augustinus de Cons. Evang: AUG. There is no contradiction in that

Non est autem contrarium quod the centurion seeing the earthquake
Matthaeus, viso terraemotu, dicit marveled, whereas Luke says that he
admiratum centurionem, cum marveled, that Jesus while uttering the
Lucas dicat hoc eum admiratum loud voice expired, showing what power
fuisse quod emissa illa voce He had when He was dying. But in that
expirasset, ostendens quam Matthew not only says, at the sight of the
potestatem habuit quando earthquake, but added, and at the things
moreretur. In eo autem quod that were done, he has made it clear that
Matthaeus dixit non solum viso there was ample room for Luke to say,
terraemotu, sed addidit: et his that the centurion marveled at the death
quae fiebant, integrum locum of the Lord. But because Luke also
fuisse demonstravit Lucae, ut himself said, Now when the centurion
diceret ipsum domini mortem saw what was done, he has included in
fuisse miratum. Quod autem that general expression all the
Lucas etiam ipse dixit videns marvelous things which took place at
autem centurio quod factum erat, that hour, as if relating one marvelous
in eo genere inclusit omnia quae event of which all those miracles were
facta erant in illa hora mirabiliter, the parts and members. Again, because
tamquam unum mirabile factum one Evangelist stated that the centurion
commemorans, cuius quasi said, Truly this man was the Son of God,
membra et partes erant omnia illa but Luke gives the words, was a just
miracula. Quod autem alius dixit, man, they might be supposed to differ.
centurionem dixisse: vere filius Dei But either we ought to understand that
erat iste, Lucas autem ait, quod both these were said by the centurion,
iustus erat, putari potest diversum; and that one Evangelist related one,
sed vel utrumque dictum a another. Or perhaps, that Luke
centurione debemus intelligere, et expresses the opinion of the centurion,
aliud illum, aliud istum in what respect he called Him the Son of
commemorasse; vel fortasse God. For perhaps the centurion did not
Lucam exprimere voluisse know Him to be the Only-begotten, equal
sententiam centurionis, quomodo to the Father, but called Him the Son of
dixerit Iesum filium Dei: forte enim God, because he believed Him to be
non unigenitum aequalem patri just, as many just persons are called the
centurio intellexerat; sed ideo sons of God. But again, because
filium Dei dixerat, quia iustum Matthew added, those who were with the
crediderat, sicut multi iusti dicti centurion, while Luke omits this, there is
sunt filii Dei. Iam vero quia no contradiction, since one says what
Matthaeus addidit eos qui cum another is silent about. And Matthew
centurione erant, Lucas vero hoc said, They were greatly afraid; but Luke
tacuit; non est contrarium, cum does not say that he feared, but that he
alius dicit quod alius tacet: et
Matthaeus dixit: timuerunt valde; glorified God. Who then does not see
Lucas autem non dixit: timuit, sed that by fearing he glorified God?
glorificavit Deum: quis non
intelligat Deum timendo
glorificasse?
Theophylactus: Nunc autem THEOPHYL. The words of our Lord

videtur effectum sortiri quod seem now to be fulfilled, wherein He
dominus dixerat: cum exaltatus said, When I shall be lifted up I will draw
fuero, omnia ad me traham. all men to me. For when lifted upon the
Exaltatus namque in cruce attraxit cross He drew to Him the thief and the
latronem et centurionem, sed et centurion, besides some of the Jews
quosdam Iudaeorum, de quibus also, of whom it follows, And all the
sequitur et omnis turba eorum qui people that came together smote their
simul aderant ad spectaculum breasts.
istud, et videbant quae fiebant,
percutientes pectora sua
revertebantur.
Beda: Quod percutiebant pectora, BEDE; By their smiting their breasts as if

quia poenitentiae et luctus betokening a penitential sorrow, two
indicium est, potest dupliciter things may be understood; either that
intelligi: sive enim eum cuius vitam they bewailed Him unjustly slain whose
dilexerunt, iniuste occisum life they loved, or that remembering that
dolebant; sive cuius mortem se they had demanded His death, they
impetrasse meminerant, hunc in trembled to see Him in death still farther
morte amplius glorificatum glorified. But we may observe, that the
tremebant. Notandum autem, Gentiles fearing God glorify Him with
quod gentiles Deum timentes, works of public confession; the Jews
apertae confessionis voce only striking their breasts returned silent
glorificant; Iudaei percutientes home
solum pectora, silentes domum
redeunt.
Ambrosius: O duriora saxis AMBROSE; O the breasts of the Jews,

pectora Iudaeorum. Iudex arguit, harder than the rocks! The Judge
credit minister, proditor scelus acquits, the officer believes, the traitor by
suum morte condemnat, elementa his death condemns his own crime, the
fugiunt, terra concutitur, elements flee away, the earth quakes,
monumenta reserantur: the graves are opened; the hardness of
Iudaeorum tamen immobilis duritia the Jews still remains immovable,
manet orbe concusso. though the whole world is shaken.
Beda: Unde merito per BEDE; Rightly then by the centurion is

centurionem fides Ecclesiae the faith of the Church signified, which in
designatur, quae Dei filium tacente the silence of the synagogue bears
synagoga confirmat. Impletur witness to the Son of God. And now is
autem quod dominus patri fulfilled that complaint which the Lord
conqueritur dicens: elongasti a me makes to His Father, neighbor and friend
amicum et proximum, et notos have you put far from me, and mine
meos a miseria; unde sequitur acquaintance because of a misery.
stabant autem omnes noti eius a Hence it follows, And all his
longe. acquaintance stood afar off.
Theophylactus: Sed feminarum THEOPHYL. But the race of women

genus olim maledictum, manet et formerly cursed remains and sees all
videt haec omnia; sequitur enim et these things; for it follows, And the
mulieres quae secutae erant eum women which followed him from Galilee,
a Galilaea, haec videntes, et sic seeing these things. And thus they are
primae refocillantur iustificatione, the first to be renewed by Justification, or
aut benedictione a passione by the blessing which flows from His
profluente, sicut et resurrectione. passion, as also from His resurrection.
Lectio 10
50 καὶ ἰδοὺ ἀνὴρ 50. And, behold, there was a

ὀνόματι ἰωσὴφ man named Joseph a
counselor; and he was a
βουλευτὴς ὑπάρχων good man, and a just: 51.
[καὶ] ἀνὴρ ἀγαθὸς καὶ (The same had not
δίκαιος 51 — οὗτος consented to the counsel
οὐκ ἦν and deed of them;) he was of
Arimathea, a city of the
συγκατατεθειμένος τῇ
Jews: who also himself
βουλῇ καὶ τῇ πράξει waited for the kingdom of
αὐτῶν — ἀπὸ God. 52. This man went to
ἁριμαθαίας πόλεως Pilate, and begged the body
τῶν ἰουδαίων, ὃς of Jesus. 53. And he took it
down, and wrapped it in linen
προσεδέχετο τὴν and laid it in a sepulcher that
βασιλείαν τοῦ θεοῦ, 52 was hewn in stone wherein
οὗτος προσελθὼν τῷ never man before was laid.
πιλάτῳ ᾐτήσατο τὸ 54. And that day was the
preparation, and the sabbath
σῶμα τοῦ Ἰησοῦ, 53
drew on. 55. And the women
καὶ καθελὼν also, which came with him
ἐνετύλιξεν αὐτὸ from Galilee, followed after,
σινδόνι, καὶ ἔθηκεν and beheld the sepulcher,
αὐτὸν ἐν μνήματι and how his body was laid.
56. And they returned, and
λαξευτῷ οὗ οὐκ ἦν prepared spices and
οὐδεὶς οὔπω κείμενος. ointments; and rested the
54 καὶ ἡμέρα ἦν sabbath day according to the
commandment.
παρασκευῆς, καὶ
σάββατον ἐπέφωσκεν.
55 κατακολουθήσασαι
δὲ αἱ γυναῖκες, αἵτινες
ἦσαν συνεληλυθυῖαι
ἐκ τῆς γαλιλαίας
αὐτῷ, ἐθεάσαντο τὸ
μνημεῖον καὶ ὡς ἐτέθη
τὸ σῶμα αὐτοῦ, 56
ὑποστρέψασαι δὲ
ἡτοίμασαν ἀρώματα
καὶ μύρα. καὶ τὸ μὲν
σάββατον ἡσύχασαν
κατὰ τὴν ἐντολήν.
Graecus: Fuerat quandoque GREEK EX. Joseph had been at one

Ioseph occultus Christi discipulus: time a secret disciple of Christ, but at
denique vinculum timoris rumpens, length bursting through the bonds of
ferventior factus, dominicum fear, and become very zealous, he took
corpus turpiter pendens a ligno down the body of our Lord, basely
deposuit, comparans pretiosam hanging on the cross; thus gaining a
margaritam verborum modestia; precious Jewel by the meekness of His
unde dicitur et ecce vir nomine words. Hence it follows, And, behold,
Ioseph, qui erat decurio. there was a man, named Joseph, a
counselor.
Beda: Decurio vocatur, quod sit de BEDE; A counselor, or decurio, is so

ordine curiae, et officia curiae called because he is of the order of the
administret, qui etiam curialis a curia or council, and administers the
procurando munera civilia solet office of the curia. He is also wont to be
appellari. Magnae ergo Ioseph called curialis, from his management of
dignitatis apud saeculum, sed civil duties. Joseph then is said to have
maioris apud Deum meriti fuisse been of high rank in the world, but of still
laudatur; unde sequitur vir bonus higher estimation before God; as it
et iustus (hic non consenserat follows, A good man, and a just, of
consilio et actibus eorum) ab Arimathea, a city of the Jews, &c.
Arimathaea civitate Iudaeae. Arimathea is the same as Ramatha, the
Arimathaea ipsa est Ramatha city of Helcanah and Samuel.
civitas Helcanae et Samuelis.
Augustinus de Cons. Evang: AUG. Now John says, that Joseph was
Dicit autem Ioannes quod erat a disciple of Jesus. Hence it is also here
discipulus Iesu; unde et hic added, Who also himself waited for the
subditur qui expectabat et ipse kingdom of God. But it naturally causes
regnum Dei. Merito autem movet surprise how he who for fear was a
cur ille qui propter timorem secret disciple should have dared to beg
occultus erat discipulus, ausus sit our Lord’s body, which none of those
petere corpus eius, quod nullus who openly followed Him dared to do;
eorum qui eum palam sequebantur for it is said, This man went to Pilate,
auderet; sequitur enim hic accessit and begged the body of Jesus. We must
ad Pilatum, et petiit corpus Iesu. understand then, that he did this from
Sed intelligendum est istum fiducia confidence in his rank, by which he
dignitatis hoc fecisse, qua might be privileged to enter familiarly
praeditus poterat familiariter intrare into Pilate’s presence. But in performing
ad Pilatum. In extremo autem illo that last funeral rite, he seems to have
officio funeris exhibendo minus cared less for the Jews, although it was
videtur curasse de Iudaeis, his custom in hearing our Lord to avoid
quamvis soleret in domino their hostility.
audiendo eorum inimicitias
devitare.
Beda: Sic igitur pro iustitia BEDE; So then being fitted by the
meritorum sepeliendo corpori righteousness of his works for the burial
dominico aptus, dignus fuit per of our Lord’s body, he was worthy by the
nobilitatem potentiae saecularis dignity of his secular power to obtain it.
illud impetrare; unde sequitur et Hence it follows, And he took it down,
depositum involvit in sindone. Ex and wrapped it in linen. By the simple
simplici sepultura domini ambitio burial of our Lord, the pride of the rich is
divitum condemnatur, qui nec in condemned who not even in their
tumulis quidem possint carere graves can be without their wealth.
divitiis.
Athanasius: Enormiter etiam ATHAN. They also act absurdly who

agunt qui condiunt corpora embalm the bodies of their dead, and do
mortuorum, et ea non sepeliunt, not bury them, even supposing them to
etiamsi sancta sint: quid enim be holy. For what can be more holy or
sanctius aut maius domini greater than our Lord’s body? And yet
corpore? Quod tamen in this was placed in a tomb until it rose
monumento positum est; donec die again the third day. For it follows, And
tertia resurrexit; sequitur enim et he laid it in a hewn sepulcher.
posuit eum in monumento exciso.
Beda: Scilicet de petra; ne si ex BEDE; That is, hewn out of a rock, lest if
multis lapidibus aedificatum esset, it had been built of many stones, and
post resurrectionem suffossis the foundations of the tomb being dug
tumuli fundamentis, ablatus furto up after the resurrection, the body
diceretur. In novo etiam ponitur should be said to have been stolen
monumento; nam sequitur in quo away. It is laid also in a new tomb,
nondum quisquam positus fuerat: wherein never man before was laid, lest
ne post resurrectionem ceteris when the rest of the bodies remained
corporibus remanentibus, after the resurrection, it might be
surrexisse alius suspicaretur. Quia suspected that some other had risen
vero sexta die homo factus est, again. But because man was created on
recte dominus sexta die crucifixus the sixth day, rightly being crucified on
humanae reparationis implevit the sixth day our Lord fulfilled the secret
arcanum; unde sequitur et erat of man’s restitution. It follows, And it was
dies parasceves, quod praeparatio the day of the(Greek), which means the
interpretatur; quo nomine sextam preparation, the name by which they
feriam appellabant, quia ea die, called the sixth day, because on that day
quae in sabbatum forent they prepared the things which were
necessaria, praeparabant. Quia necessary for the Sabbath. But because
vero septimo die requievit conditor on the seventh day the Creator rested
ab opere suo, sabbato dominus in from His work, the Lord on the Sabbath
sepulcro requievit; unde sequitur et rested in the grave. Hence it follows,
sabbatum illucescebat. Supra And the Sabbath was dawning. Now we
autem legimus, quia stabant said above, that all His acquaintance
omnes noti eius a longe, et stood afar off, and the women which
mulieres quae secutae erant eum. followed Him. These then of His
His ergo notis Iesu post depositum acquaintance, after His body was taken
eius cadaver ad sua remeantibus, down, returned to their homes, but the
solae mulieres, quae arctius women who more tenderly loved Him,
amabant, funus subsecutae, quo following His funeral, desired to see the
loco poneretur inspicere cupiebant; place where He was laid. For it follows,
sequitur enim subsecutae autem And the women also, which came with
mulieres, quae cum ipso venerant him from Galilee, followed after, and
de Galilaea, viderunt beheld the sepulcher, and how his body
monumentum, et quemadmodum was laid, that in truth they might make
positum erat corpus eius: ut scilicet the offerings of their devotion at the
ei tempore congruo munus proper time.
possent suae devotionis offerre.
Theophylactus: Neque tamen THEOPHYL. For they had not yet

fidem debitam adhuc habebant, sufficient faith, but prepared as if for a
sed quasi puro homini aromata et mere man spices and ointments, after
unguenta parabant more the manner of the Jews, who performed
Iudaeorum, qui talia exhibebant such duties to their dead. Hence it
defunctis; unde sequitur et follows, And they returned, and
revertentes paraverunt aromata et prepared spices.
unguenta.
Beda: Sepulto enim domino, For our Lord being buried, they were
quamdiu licebat operari, idest occupied as long as it was lawful to
usque ad solis occasum, unguentis work, (that is, until sun-set,) in preparing
praeparandis erant occupatae. ointments. But it was commanded to
Mandatum autem erat ut sabbati keep silence on the Sabbath, that is,
silentium, idest quies, a vespera rest from evening to evening. For it
usque ad vesperam servaretur;
sequitur enim et sabbato quidem follows, And rested the sabbath day
siluerunt secundum mandatum. according to the commandment.
Ambrosius: Mystice autem iustus AMBROSE; Now mystically, the just

Christi corpus sepelit: talis enim man buries the body of Christ. For the
est Christi sepultura, quae fraudem burial of Christ is such as to have no
iniquitatemque non habeat. Merito guile or wickedness in it. But rightly did
autem Matthaeus hunc divitem Matthew call the man rich, or by carrying
dixit: suscipiendo enim divitem Him that was rich he knew not the
nescivit fidei paupertatem. Iustus poverty of faith. The just man covers the
corpus Christi operit sindone; vesti body of Christ with linen. Do you also
et tu domini corpus gloria sua, ut et clothe the body of Christ with His own
ipse sis iustus; et si mortuum glory, that you may be yourself just. And
credis, operi tamen divinitatis if you believe it to be dead, still cover it
plenitudine suae; sed et vestitur with the fullness of His own divinity. But
Ecclesia innocentiae gratia. the Church also is clothed with the
grace of innocence.
Beda: Ille etiam in sindone munda BEDE; He also wraps Jesus in clean
involvit Iesum qui pura eum mente linen, who ho has received Him with a
susceperit. pure mind.
Ambrosius: Non otiose alius AMBROSE; Nor without meaning has

Evangelista monumentum novum one Evangelist spoken of a new tomb,
dixit, alius monumentum Ioseph: another of the tomb of Joseph. For the
etenim tumulus his paratur qui sub grave is prepared by those who are
lege sunt mortis; victor mortis under the law of death; the Conqueror of
tumulum suum non habet. Quae death has no grave of His own. For what
enim communicatio tumulo et fellowship has God with the grave. He
Deo? Solus etiam tumulo alone is enclosed in this tomb, because
includitur, quia mors Christi, etsi sit the death of Christ, although it was
communis secundum naturam, common according to the nature of the
specialis est secundum virtutem. body, yet was it peculiar in respect of
Bene autem Christus in power. But Christ is rightly buried in the
monumento conditur iusti ut tomb of the just, that He may rest in the
iustitiae habitatione requiescat: habitation of justice. For this monument
monumentum enim hoc in duritiae the just man hews out with the piercing
gentilis petra iustus excidit word in the hearts of Gentile hardness,
penetrali verbi, ut praetenderet in that the power of Christ might extend
nationibus virtus Christi. Cui over the nations. And very rightly is
pulcherrime admotus est lapis. there a stone rolled against the tomb; for
Quicumque in se bene humaverit whoever has in himself truly buried
Christum, diligenter custodiat, ne Christ, must diligently guard, lest he lose
eum perdat, neve perfidiae sit Him, or lest there be an entrance for
ingressus. unbelief.
Beda: Quod autem dominus sexta BEDE; Now that the Lord is crucified on
die crucifigitur, septima in sepulcro the sixth day and rests on the seventh,
quiescit, significat quod in sexta signifies that in the sixth age of the
mundi aetate nos pro domino pati world we must of necessity suffer for
et velut mundo crucifigi necesse Christ, and as it were be crucified to the
est; in septima vero, idest post world. But in the seventh age, that is,
mortem, corpora quidem in after death, our bodies indeed rest in the
tumulis, animae vero cum domino tombs, but our souls with the Lord. But
requiescunt. Usque huc et even at the present time also holy
mulieres sanctae, idest animae women, (that is, humble souls,) fervent
humiles dilectione ferventes, in love, diligently wait upon the Passion
passioni Christi diligenter of Christ, and if perchance they may be
obsequuntur: et si forte valeant able to imitate Him, with anxious
imitari, sedula curiositate, quo carefulness ponder each step in order,
ordine sit eadem passio completa, by which this Passion is fulfilled. And
perpendunt: qua lecta, audita, having read, heard, and called to mind
recordata, mox ad paranda se all these, they next apply themselves to
opera virtutum, quibus Christus make ready the works of virtue, by
delectetur, convertunt, ut finita which Christ may be pleased, in order
praesentis vitae parasceve, in that having finished the preparation of
requie beata tempore this present life, in a blessed rest they
resurrectionis occurrere Christo may at the time of the resurrection meet
valeant cum aromatibus Christ with the frankincense of spiritual
spiritualium actionum actions.
Caput 24 CHAPTER XXIV
Lectio 1
1 τῇ δὲ μιᾷ τῶν 1. Now upon the first day of

σαββάτων ὄρθρου the week, very early in the
morning, they came to the
βαθέως ἐπὶ τὸ μνῆμα sepulcher, bringing the
ἦλθον φέρουσαι ἃ spices which they had
ἡτοίμασαν ἀρώματα. 2 prepared, and certain others
εὗρον δὲ τὸν λίθον with them. 2. And they found
the stone rolled away from
ἀποκεκυλισμένον ἀπὸ
the sepulcher. 3. And they
τοῦ μνημείου, 3 entered in, and found not the
εἰσελθοῦσαι δὲ οὐχ body of the Lord Jesus. 4.
εὗρον τὸ σῶμα τοῦ And it came to pass, as they
κυρίου Ἰησοῦ. 4 καὶ were much perplexed
thereabout, behold, two men
ἐγένετο ἐν τῷ stood by them in shining
ἀπορεῖσθαι αὐτὰς garments: 5. And as they
περὶ τούτου καὶ ἰδοὺ were afraid, and bowed
ἄνδρες δύο ἐπέστησαν down their faces to the earth,
they said to them, Why seek
αὐταῖς ἐν ἐσθῆτι you the living among the
ἀστραπτούσῃ. 5 dead? 6. He is not here, but
is risen: remember how he
ἐμφόβων δὲ spoke to you when he was
γενομένων αὐτῶν καὶ yet in Galilee, 7. Saying, The
κλινουσῶν τὰ Son of man must be
πρόσωπα εἰς τὴν γῆν delivered into the hands of
sinful men, and be crucified,
εἶπαν πρὸς αὐτάς, τί
and the third day rise again.
ζητεῖτε τὸν ζῶντα 8. And they remembered his
μετὰ τῶν νεκρῶν; 6 words, 9. And returned from
οὐκ ἔστιν ὧδε, ἀλλὰ the se sepulcher, and told all
ἠγέρθη. μνήσθητε ὡς these things to the eleven,
and to all the rest. 10. It was
ἐλάλησεν ὑμῖν ἔτι ὢν Mary Magdalene, and
ἐν τῇ γαλιλαίᾳ, 7 Joanna; and Mary the
λέγων τὸν υἱὸν τοῦ mother of James, and other
ἀνθρώπου ὅτι δεῖ women that were with them,
which told these things to the
παραδοθῆναι εἰς
apostles. 11. And their words
χεῖρας ἀνθρώπων seemed to them as idle
ἁμαρτωλῶν καὶ tales, and they believed
σταυρωθῆναι καὶ τῇ them not. 12. Then arose
τρίτῃ ἡμέρᾳ Peter, and ran to the
sepulcher; and stooping
ἀναστῆναι. 8 καὶ down, he beheld the linen
ἐμνήσθησαν τῶν clothes laid by themselves,
ῥημάτων αὐτοῦ, 9 καὶ and departed, wondering in
ὑποστρέψασαι ἀπὸ himself at that which was
come to pass.
τοῦ μνημείου
ἀπήγγειλαν ταῦτα
πάντα τοῖς ἕνδεκα καὶ
πᾶσιν τοῖς λοιποῖς. 10
ἦσαν δὲ ἡ μαγδαληνὴ
μαρία καὶ ἰωάννα καὶ
μαρία ἡ Ἰακώβου: καὶ
αἱ λοιπαὶ σὺν αὐταῖς
ἔλεγον πρὸς τοὺς
ἀποστόλους ταῦτα. 11
καὶ ἐφάνησαν
ἐνώπιον αὐτῶν ὡσεὶ
λῆρος τὰ ῥήματα
ταῦτα, καὶ ἠπίστουν
αὐταῖς. 12 ὁ δὲ πέτρος
ἀναστὰς ἔδραμεν ἐπὶ
τὸ μνημεῖον, καὶ
παρακύψας βλέπει τὰ
ὀθόνια μόνα: καὶ
ἀπῆλθεν πρὸς ἑαυτὸν
θαυμάζων τὸ γεγονός.
Beda: Religiosae mulieres non BEDE; Devout women not only on the
solum in die parasceve, sed etiam day of preparation, but also when the
sabbato transacto, idest sole sabbath was passed, that is, at sun-set,
occidente, mox ut operandi licentia as soon as the liberty of working
remeavit, emerunt aromata, ut returned, bought spices that they might
venientes ungerent corpus Iesu, come and anoint the body of Jesus, as
sicut Marcus testatur; Mark testifies. Still as long as night time
praeoccupante tamen iam noctis restrained them, they came not to the
articulo, monumentum adire non sepulcher. And therefore it is said, On
valuerunt; et ideo dicitur una autem the first day of the week, very early in
sabbati valde diluculo venerunt ad the morning, &c. One of the Sabbath, or
monumentum, portantes quae the first of the Sabbath, is the first day
paraverant aromata. Una sabbati, from the Sabbath; which Christians are
sive prima sabbati, prima est a wont to call “the Lord s day”, because of
sabbato, quam diem dominicam our Lord’s resurrection. But by the
propter domini resurrectionem mos women coming to the sepulcher very
Christianus appellat. Quod autem early in the morning, is manifested their
valde diluculo mulieres venere ad great zeal and fervent love of seeking
monumentum, magnus quaerendi and finding the Lord.
et inveniendi dominum fervor
caritatis ostenditur.
Ambrosius: Sed magna oritur hoc AMBROSE; Now this place has caused
loco plerisque dubitatio: siquidem great perplexity to many, because while
hic valde diluculo, Matthaeus St. Luke says, Very early in the morning,
vespere sabbati mulieres ad Matthew says that it was in the evening
monumentum venisse dixerunt. of the sabbath that the women came to
Sed Evangelistas de diversis putes the sepulcher. But you may suppose
dixisse temporibus, ut personas that the Evangelists spoke of different
alias mulierum, et alias conicias occasions, so as to understand both
visiones. Quod autem scriptum est different parties of women, and different
vespere sabbati, quae lucescit in appearances. Because however it was
prima sabbati, resurrexisse written, that in the evening of the
dominum, sic temperandum est: ut sabbath, as it began to dawn towards
neque mane dominica, quae est the first day of the week, our Lord rose,
prima post sabbatum, neque we must so take it, as that neither on the
sabbato resurrectio facta credatur: morning of the Lord’s day, which is the
nam quomodo triduum completur? first after the sabbath, nor on the
Non ergo vesperascente die, sed sabbath, the resurrection should be
vespere noctis resurrexit. Denique thought to have taken place. For how
Graecus sero dixit. Sero autem are the three days fulfilled; Not then as
horam significat in occasu diei, et the day grew towards evening, but in the
rei cuiuslibet tarditatem; si dicas: evening of the night He rose. Lastly, in
sero mihi suggestum est. Est ergo the Greek it is “late;” but late signifies
et sero tempus noctis profundum: both the hour at the end of the day, and
unde et mulieres ad monumentum the slowness of any thing; as we say, “I
accedendi habent facultatem, have been lately told.” Late then is also
custodibus quiescentibus. Et ut the dead of the night. And thus also the
scias nocte factum, mulieres aliae women had the opportunity of coming to
sciunt, aliae nesciunt: sciunt quae the sepulcher when the guards were
observant noctibus et diebus, asleep. And that you may know it was in
nesciunt quae recesserunt. Nescit the night time, some of the women are
una Maria Magdalene, secundum ignorant of it. They know who watch
Ioannem: nam eadem et ante scire night and day, they know not who have
et postea nescire non potuit. Ergo gone back. According to John, one Mary
si plures Mariae, plures etiam Magdalene knows not, for the same
fortasse Mariae Magdalenae; cum person could not first know and then
illud nomen personae sit, hoc afterwards be ignorant. Therefore if
sumatur a loco. there are several Marys, perhaps also
there are several Mary Magdalenes,
since the former is the name of a
person, the second is derived from a
place.
Augustinus de Cons. Evang: Vel AUG. Or Matthew by the first part of the
Matthaeus a prima parte noctis, night, which is the evening, wished to
quod est vespere, ipsam voluit represent the night itself, at the end of
noctem significare; cuius noctis which night they came to the sepulcher,
fine venerunt ad monumentum: et and for this reason, because they had
hoc ea de causa, quia iam a been now preparing since the evening,
vespere paraverant, et licebat and it was lawful to bring spices
afferre aromata transacto sabbato. because the sabbath was over.
Eusebius: Iacebat autem organum EUSEBIUS. The Instrument of the Word

verbi extinctum: magnus vero lapis lay dead, but a great stone enclosed the
claudebat sepulcrum, quasi mors sepulcher, as if death had led Him
eum duxisset captivum; sed captive. But three days had not yet
nondum lapso triduo vita se promit elapsed, when life again puts itself forth
iterum post sufficientem mortis after a sufficient proof of death, as it
convictionem; unde sequitur et follows, And they found the stone rolled
invenerunt lapidem revolutum a away.
monumento.
Theophylactus: Nam Angelus THEOPHYL. An angel had rolled it

revolverat eum, ut testatur away, as Matthew declares.
Matthaeus.
Origenes: Amotus est autem lapis CHRYS. But the stone was rolled away
post resurrectionem propter after the resurrection, on account of the
mulieres, ut credant resurrexisse women, that they might believe that the
dominum, videntes monumentum Lord had risen again, seeing indeed the
vacuum corpore; unde sequitur et grave without the body. Hence it follows,
ingressae non invenerunt corpus And they entered in, and found not the
domini Iesu. body of the Lord Jesus
Cyrillus: Cum igitur non CYRIL; When then they found not the
invenissent corpus Christi, quod body of Christ which was risen, they
resurrexerat, ducebantur diversis were distracted by various thoughts, and
cogitationibus: et propter amorem for their love of Christ and the tender
Christi et adhibitam sollicitudinem care they had shown Him, were thought
meruerunt visionem angelicam; worthy of the vision of angels. For it
sequitur enim et factum est dum follows, And it came to pass as they
mente consternatae essent de isto, were much perplexed thereabout,
ecce duo viri steterunt iuxta illas in behold, two men stood by them in
veste fulgenti. shining garments.
Eusebius: Iucunditatis et gaudii EUSEBIUS. The messengers of the

indicia salutiferae resurrectionis health-bearing resurrection and their
nuntii, et fulgentes amictus shining garments stand for tokens of
praestant. Moyses enim plagas pleasantness and rejoicing. For Moses
Aegyptiis praeparans in flamma preparing plagues against the
ignis Angelum perspexit. Sed non Egyptians, perceived an angel in the
tales visi sunt mulieribus in flame of fire. But not such were those
sepulcro: sed mites et hilares, who appeared to the women at the
quales decebat conspici in regno sepulcher, but calm and joyful as
et gaudio domini. Et sicut in became them to be seen in the kingdom
passione eclipsatus est sol, and joy of the Lord. And as at the
moeroris et angustiae signa Passion the sun was darkened, holding
promens crucifigentibus filium Dei, forth signs of sorrow and woe to the
ita Angeli vitae ac resurrectionis crucifiers of our Lord, so the angels,
praecones habitum salutiferi festi heralds of life and resurrection, marked
candidati designabant. by their white garments the character of
the health-bearing feast day.
Ambrosius: Sed quomodo Marcus AMBROSE; But how is it that Mark has
unum iuvenem in albis sedentem, mentioned one young man sitting in
Matthaeus unum, Ioannes et Lucas white garments, and Matthew one, but
duos Angelos in albis sedentes John and Luke relate that there were
visos esse memoraverunt? seen two angels sitting in white
garments.
Augustinus: Possumus intelligere AUG. We may understand that one

unum Angelum visum a mulieribus, Angel was seen by the women, as both
et secundum Marcum et secundum Mark and Matthew say, so as supposing
Matthaeum; ut eas ingressas in them to have entered into the sepulcher,
monumentum accipiamus, scilicet that is, into a certain space which was
in aliquod spatium quod erat aliqua fenced off by a kind of wall in front of the
maceria communitum ante illum stone sepulcher; and that there they
saxei sepulcri locum; atque ibi saw an Angel sitting on the right hand,
vidisse Angelum sedentem a which Mark says, but that afterwards
dextris, quod dicit Marcus; deinde when they looked into the place where
intus ab eis, dum inspicerent locum our Lord was lying, they saw within two
in quo iacebat corpus domini, visos other Angels standing, (as Luke says,)
duos alios Angelos stantes, sicut who spoke to encourage their minds,
dixit Lucas, locutos ad earumdem and build up their faith. Hence it follows,
exhortandum animum et And as they were afraid,.
aedificandam fidem; unde sequitur
cum timerent autem, et declinarent
vultum in terram.
Beda: Sanctae mulieres astantibus BEDE; The holy women, when the
sibi Angelis, non in terram Angels stood beside them, are reported
cecidisse, sed vultum dicuntur in not to have fallen to the ground, but to
terram declinasse; nec quempiam have bowed their faces to the earth; nor
sanctorum legimus tempore do we read that any of the saints, at the
dominicae resurrectionis vel ipsi time of our Lord’s resurrection,
domino vel Angelis sibi visis, terrae worshipped with prostration to the
prostratum adorasse: unde mos ground either our Lord Himself, or the
obtinuit ecclesiasticus, ut vel in Angels who appeared to them. Hence
memoriam dominicae, vel in has arisen the ecclesiastical custom,
nostrae spem resurrectionis, either in memory of our Lord’s
omnibus dominicis diebus et toto resurrection, or in the hope of our own,
quinquagesimo tempore non flexis of praying on every Lord’s day, and
genibus, sed declinatis in terram through the whole season of Pentecost,
vultibus oremus. Non erat autem in not with bended knees, but with our
monumento, qui locus est faces bowed to the earth. But not in the
mortuorum, quaerendus ille qui ad sepulcher, which is the place of the
vitam resurrexit a mortuis; et ideo dead, was He to be sought, who rose
subditur dixerunt ad illas, scilicet from the dead to life. And therefore it is
Angeli ad mulieres: quid quaeritis added, They said to them, that is, the
viventem cum mortuis? Non est Angels to the women, Why seek you the
hic, sed resurrexit. Die autem living among the dead? He is not here,
tertia, sicut ipse inter discipulos but is risen. On the third day then, as He
tam viros quam feminas praedixit, Himself foretold to the women, together
resurrectionis suae triumphum with the rest of His disciples, He
celebravit; unde sequitur celebrated the triumph of His
recordamini qualiter locutus est resurrection. Hence it follows,
vobis, cum adhuc in Galilaea Remember how he spoke to you when
esset, dicens: quia oportet filium he was yet in Galilee, saying, The Son
hominis tradi in manus hominum of man must be delivered into the hands
peccatorum, et crucifigi, et tertia of sinful men, and be crucified, and on
die resurgere. Die namque the third day rise again, &c. For on the
parasceve hora nona spiritum day of the preparation at the ninth hour
tradens, vespere sepultus; mane giving up the ghost, buried in the
prima sabbati resurrexit. evening, early on the morning of the first
day of the week He rose again.
Athanasius de Human. verbi: ATHAN. He might indeed at once have

Poterat siquidem statim suscitare raised His body from the dead. But
corpus a morte. Sed dixisset some one would have said that He was
aliquis eum nequaquam fuisse never dead, or that death plainly had
mortuum, vel non plene mortem ei never existed in Him. And perhaps if the
inhaesisse. Forsitan quoque si resurrection of our Lord had been
eodem momento mors et delayed beyond the third day, the glory
resurrectio contigissent, gloria of incorruption had been concealed. In
incorruptibilitatis in incerto order therefore to show His body to be
haesisset. Quapropter ut corpus dead, He suffered the interval of one
vere extinctum ostenderetur, ipsa day, and on the third day manifested His
meridie mortem sustinuit, et tertia body to be without corruption.
die illud incorruptibile redhibuit.
Beda: Uno etiam die in sepulcro et BEDE; One day and two nights also He
duabus noctibus iacuit, quia lucem lay in the sepulcher, because He joined
suae simplae mortis tenebris the light of His single death to the
duplae nostrae mortis adiunxit. darkness of our double death.
Cyrillus: Instructae autem CYRIL; Now the women, when they had
mulieres Angelorum affatibus received the sayings of the Angels,
accelerantes ea retulerunt hastened to tell them to the disciples; as
discipulis; unde sequitur et it follows, And they remembered his
recordatae sunt verborum eius; et words, and returned from the sepulcher,
egressae a monumento, and told all these things to the eleven,
nuntiaverunt haec omnia illis and to all the rest. For woman who was
undecim, et ceteris omnibus. once the minister of death, is now the
Namque femina quae quondam first to receive and tell the awful mystery
mortis fuit ministra, venerandum of the resurrection. The female race has
resurrectionis mysterium prima obtained therefore both deliverance
percepit et nuntiat. Adeptum est from reproach, and the withdrawal of the
igitur femineum genus et curse.
ignominiae absolutionem et
maledictionis repudium.
Ambrosius: Mulieribus autem AMBROSE; It is not allowed to women

docere in Ecclesia non permittitur; to teach in the church, but they shall ask
sed domi viros suos interrogant. their husbands at home. To those then
Ad eos ergo femina mittitur qui who are at home is the woman sent. But
domestici sunt. Quae autem fuerint who these women were he explains,
hae mulieres ostendit subdens erat adding, It was Mary Magdalene,
autem Maria Magdalene.
Beda: Ipsa est soror Lazari, et BEDE; (who was also the sister of
Ioanna, uxor Cusae procuratoris Lazarus,) and Joanna, (the wife of
Herodis; et Maria Iacobi, idest Chuza, Herod’s steward,) and Mary the
mater Iacobi minoris et Ioseph. Et mother of James, (that is, the mother of
communiter de aliis subditur et James the less, and Joseph.) And it is
ceterae, quae cum eis erant, quae added generally of the others, and other
dicebant ad apostolos haec. women that were with them, which told
these things to the Apostles.
Ut enim perpetui reatus apud viros
mulier opprobrium non sustineret; BEDE; For that the woman might not
quae culpam viro transfuderat, endure the everlasting reproach of guilt
transfudit et gratiam. from men, she who had transfused sin
into the man, now also transfuses grace.
Theophylactus: Est autem THEOPHYL. Now the miracle of the

naturaliter incredibile mortalibus resurrection is naturally incredible to
resurrectionis miraculum; unde mankind. Hence it follows, And their
sequitur et visa sunt ante illos sicut words seemed to them as idle tales.
deliramentum verba ista, et non
credebant illis.
Gregorius in Evang: Quod non BEDE; Which was not so much their
tam illorum infirmitas, quam nostra, weakness, as so to speak our strength.
ut ita dicam, futura firmitas fuit. For the resurrection itself was
Ipsa namque resurrectio illis demonstrated to those who doubted by
dubitantibus per multa argumenta many proofs, which while we read and
monstrata est, quae dum nos acknowledge we are through their
legentes agnoscimus, de eorum doubts confirmed in the truth.
dubitatione solidamur.
Theophylactus: Petrus autem hoc THEOPHYL. Peter, as soon as he heard

audiens tollit moras, et vadit ad this, delays not, but runs to the
monumentum: quia nec ignis novit sepulcher; for fire when applied to
moras ingestus materiae; unde matter knows no delay; as it follows,
sequitur Petrus autem surgens Then arose Peter, and ran to the
cucurrit ad monumentum. sepulcher.
Eusebius: Solus enim ipse credit EUSEBIUS. For he alone believed the
feminis dicentibus se Angelos women saying that they had seen
vidisse; et cum esset eximii Angels; and as he was of more ardent
affectus prae ceteris, sedulum se feelings than the rest, he anxiously put
promebat, passim circumspiciens himself foremost, looking every where
dominum; unde sequitur et for the Lord; as it follows, And stooping
procumbens vidit sola linteamina down, he beheld the linen clothes laid
posita. by themselves.
Theophylactus: Cum autem ad THEOPHYL. But now when he was at
monumentum fuisset, hoc primo the tomb, he first of all obtained that he
consecutus est ut miraretur quae should marvel at those things which had
prius ab ipso vel ab aliis before been derided by himself or the
deridebantur; unde sequitur et others; as it is said, And departed,
abiit, secum mirans quod factum wondering in himself at that which was
fuerat: idest apud se mirans rei come to pass; that is, wondering in
eventum, qualiter sola linteamina himself at the way in which it had
derelicta fuere, corpore myrrha happened, how the linen clothes had
peruncto; vel quantam been left behind, since the body was
opportunitatem habuisset fur, ut anointed with myrrh; or what opportunity
haec semotim involuta dimittens, the thief had obtained, that putting away
circumstantibus militibus corpus the clothes wrapped up by themselves,
auferret. he should take away the body with the
soldiers standing round.
Augustinus de Cons. Evang: AUG. Luke is supposed to have

Intelligitur autem hoc Lucas mentioned this concerning Peter,
recapitulando posuisse de Petro: recapitulating. For Peter ran to the
tunc enim cucurrit Petrus ad sepulcher at the same time that John
monumentum quando et Ioannes, also went, as soon as it had been told to
cum tantummodo a mulieribus, them alone by the women, (especially
praecipue a Maria Magdalene, Mary Magdalene,) that the body was
nuntiatum eis fuerat de corpore taken away. But the vision of Angels
ablato. Postea autem facta sunt took place afterwards. Luke therefore
haec de visione Angelorum. Ideo mentioned Peter only, because to him
autem Lucas Petrum solum Mary first told it. It may also strike one,
commemoravit, quia illi primitus that Luke says that Peter, not entering
Maria nuntiaverat. Item potest but stooping down, saw the linen clothes
movere quod Petrum non by themselves, and departed
intrantem, sed procumbentem dicit. wondering, whereas John says, that he
Lucas sola linteamina vidisse, et himself saw the linen clothes in the
discessisse mirantem; cum same position, and that he entered after
Ioannes dicat intrasse, linteamina Peter. We must understand then that
vidisse posita, et seipsum post Peter first saw them stooping down,
Petrum intrasse. Sed intelligendum which Luke mentions, John omits, but
est, Petrum primo procumbentem that he afterwards entered before John
vidisse quod Lucas commemorat, came in.
Ioannes tacet: post autem
ingressus est antequam Ioannes
intraret.
Beda: Iuxta intellectum vero BEDE; According to the mystical

mysticum, per hoc quod mulieres meaning, by the women coming early in
valde diluculo veniunt ad the morning to the sepulcher, we have
monumentum, datur nobis an example given us, that having cast
exemplum, discussis vitiorum away the darkness of our vices, we
tenebris, ad domini corpus should come to the Body of the Lord.
accedere: nam et sepulcrum illud For that sepulcher also bore the figure
figuram dominici habebat altaris, in of the Altar of the Lord, wherein herein
quo corporis Christi mysterio non the mysteries of Christ’s Body, not in silk
in serico, non in panno tincto, sed or purple cloth, but in pure white linen,
instar sindonis, quo eum Ioseph like that in which Joseph wrapped it,
involvit, in linteo puro debent ought to be consecrated, that as He
consecrari; ut sicut ipse veram offered up to death for us the true
terrenae naturae substantiam pro substance of His earthly nature, so we
nobis morti obtulit, ita et nos in also in commemoration of Him should
commemorationem ipsius purum place on the Altar the flax, pure from the
de terrae germine, candidumque, plant of the earth, and white, and in
et multimodo quasi mortificationis many ways refined by a kind of crushing
genere castigatum altari linum to death. But the spices which the
imponamus. Aromata autem, quae women bring, signify the odor of virtue,
mulieres deferunt, significant and the sweetness of prayers by which
odorem virtutum et orationum we ought to approach the Altar. The
suavitatem, quibus altari rolling back of the stone alludes to the
appropinquare debemus. Revolutio unclosing of the Sacraments which were
autem lapidis insinuat concealed by the veil of the letter of the
reserationem sacramentorum, law which was written on stone, the
quae tegebantur velamine litterae covering of which being taken away, the
legis, quae in lapide scripta est; dead body of the Lord is not found, but
cuius ablato tegmine, corpus the living body is preached; for although
domini mortuum non invenitur, sed we have known Christ according to the
vivum evangelizatur: quia etsi flesh, yet now henceforth know we Him
cognovimus secundum carnem no more. But as when the Body of our
Christum, sed iam nunc non Lord lay in the sepulcher, Angels are
novimus. Quomodo autem posito said to have stood by, so also at the
in sepulcro corpore domini, Angeli time of consecration are they to be
astitisse leguntur, ita etiam believed to stand by the mysteries of
tempore consecrationis mysterii Christ. Let us then after the example of
corporis Christi assistere sunt the devout women, whenever we
credendi. Nos ergo, exemplo approach the heavenly mysteries
devotarum mulierum, quoties because of the presence of the Angels,
mysteriis caelestibus or from reverence to the Sacred
appropinquamus, propter Offering, with all humility, bow our faces
angelicam praesentiam, seu to the earth, recollecting that we are but
propter reverentiam sacrae dust and ashes.
oblationis, cum omni humilitate
vultum declinemus in terram, nos
cinerem et terram esse recolentes.
Lectio 2
13 καὶ ἰδοὺ δύο ἐξ αὐτῶν 13. And, behold, two of

ἐν αὐτῇ τῇ ἡμέρᾳ ἦσαν them went that same day
to a village called
πορευόμενοι εἰς κώμην Emmaus, which was from
ἀπέχουσαν σταδίους Jerusalem about
threescore furlongs. 14.
ἑξήκοντα ἀπὸ And they talked together of
ἰερουσαλήμ, ᾗ ὄνομα all these things which had
ἐμμαοῦς, 14 καὶ αὐτοὶ happened. 15. And it came
ὡμίλουν πρὸς ἀλλήλους to pass, that, while they
communed together and
περὶ πάντων τῶν
reasoned, Jesus himself
συμβεβηκότων τούτων. drew near, and went with
15 καὶ ἐγένετο ἐν τῷ them. 16. But their eyes
ὁμιλεῖν αὐτοὺς καὶ were holden that they
συζητεῖν καὶ αὐτὸς should not know him. 17.
And he said to them, What
Ἰησοῦς ἐγγίσας manner of communications
συνεπορεύετο αὐτοῖς, 16 are these that you have
οἱ δὲ ὀφθαλμοὶ αὐτῶν one to another, as you
ἐκρατοῦντο τοῦ μὴ walk, and are sad? 18.
And the one of them,
ἐπιγνῶναι αὐτόν. 17
whose name was Cleopas,
εἶπεν δὲ πρὸς αὐτούς, answering said to him, Are
τίνες οἱ λόγοι οὗτοι οὓς you only a stranger in
ἀντιβάλλετε πρὸς Jerusalem, and have not
ἀλλήλους known the things which are
come to pass there in
περιπατοῦντες; καὶ these days? 19. And he
ἐστάθησαν σκυθρωποί. said to them, What things?
18 ἀποκριθεὶς δὲ εἷς And they said to him,
ὀνόματι κλεοπᾶς εἶπεν Concerning Jesus of
Nazareth, which was a
πρὸς αὐτόν, σὺ μόνος
prophet mighty in deed
παροικεῖς ἰερουσαλὴμ and word before God and
καὶ οὐκ ἔγνως τὰ all the people: 20. And
γενόμενα ἐν αὐτῇ ἐν how the chief priests and
ταῖς ἡμέραις ταύταις; 19 our rulers delivered him to
be condemned to death,
καὶ εἶπεν αὐτοῖς, ποῖα; οἱ and have crucified him. 21.
δὲ εἶπαν αὐτῷ, τὰ περὶ But we trusted that it had
Ἰησοῦ τοῦ ναζαρηνοῦ, ὃς been he which should
ἐγένετο ἀνὴρ προφήτης have redeemed Israel: and
beside all this, today is the
δυνατὸς ἐν ἔργῳ καὶ
third day since these
λόγῳ ἐναντίον τοῦ θεοῦ things were done. 22. Yea,
καὶ παντὸς τοῦ λαοῦ, 20 and certain women also of
ὅπως τε παρέδωκαν our company made us
αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ astonished, which were
early at the sepulcher; 23.
ἄρχοντες ἡμῶν εἰς And when they found not
κρίμα θανάτου καὶ his body, they came,
ἐσταύρωσαν αὐτόν. 21 saying, that they had also
ἡμεῖς δὲ ἠλπίζομεν ὅτι seen a vision of angels,
which said that he was
αὐτός ἐστιν ὁ μέλλων alive. 24. And certain of
λυτροῦσθαι τὸν Ἰσραήλ: them which were with us
ἀλλά γε καὶ σὺν πᾶσιν went to the sepulcher, and
τούτοις τρίτην ταύτην found it even so as the
women had said: but him
ἡμέραν ἄγει ἀφ' οὗ
they saw not.
ταῦτα ἐγένετο. 22 ἀλλὰ
καὶ γυναῖκές τινες ἐξ
ἡμῶν ἐξέστησαν ἡμᾶς:
γενόμεναι ὀρθριναὶ ἐπὶ
τὸ μνημεῖον 23 καὶ μὴ
εὑροῦσαι τὸ σῶμα αὐτοῦ
ἦλθον λέγουσαι καὶ
ὀπτασίαν ἀγγέλων
ἑωρακέναι, οἳ λέγουσιν
αὐτὸν ζῆν. 24 καὶ
ἀπῆλθόν τινες τῶν σὺν
ἡμῖν ἐπὶ τὸ μνημεῖον,
καὶ εὗρον οὕτως καθὼς
καὶ αἱ γυναῖκες εἶπον,
αὐτὸν δὲ οὐκ εἶδον.
Glossa: Post manifestationem GLOSS. After the manifestation of

resurrectionis Christi per Angelos Christ’s resurrection made by the
mulieribus factam, manifestatur Angels to the women, the same
ulterius eadem resurrectio per ipsius resurrection is further manifested by
Christi apparitionem discipulis; unde an appearance of Christ Himself to
dicitur et ecce duo ex illis ibant ipsa His disciples; as it is said, And behold
die in castellum. two of them.
Theophylactus: Quidam alterum THEOPHYL. Some say that Luke was

horum duorum Lucam inquiunt esse, one of these two, and for this reason
et ob hoc suum nomen occultasse. concealed his name.
Ambrosius: Vel duobus discipulis AMBROSE; Or to two of the disciples

seorsum dominus iam se vespere by themselves our Lord showed
demonstrat, scilicet Ammaoni et Himself in the evening, namely,
Cleophae. Ammaon and Cleophas.
Augustinus de Cons. Evang: AUG. The fortress mentioned here we
Castellum autem illud non absurde may not unreasonably take to have
accipimus etiam villam secundum been also called according to Mark, a
Marcum potuisse appellari. Deinde village. He next describes the fortress,
castellum describit, dicens quod erat saying, which was from Jerusalem
in spatio stadiorum sexaginta ab about the space of sixty stades, called
Ierusalem, nomine Emmaus. Emmaus.
Beda: Ipsa est Nicopolis, civitas BEDE; It is the same as Nicopolis, a

insignis Palaestinae, quae post remarkable town in Palestine, which
expugnationem Iudaeae sub Marco after the taking of Judea under the
Aurelio Antonino principe restaurata, Emperor Marcus Aurelius Antonius,
cum statu mutavit et nomen. Stadium changed together with its condition its
autem, quo Graeci, auctore ut dicunt, name also. But the stadium which, as
Hercule, viarum spatia mensurant, the Greeks say, was invented by
octava est pars milliarii; et ideo Hercules to measure the distances of
sexaginta stadia, septem millia roads, is the eighth part of a mile;
passuum et quingenta significant: therefore sixty stades are equal to
quod spatium itineris eis congruit qui seven miles and fifty paces. And this
de morte et sepultura domini certi was the length of journey which they
gradiebantur, de resurrectione were walking, who were certain about
domini dubii: nam resurrectionem, our Lord’s death and burial, but
quae post septimam sabbati facta doubtful concerning His resurrection.
est, octavo numero contineri nullus For the resurrection which took place
ambigit. Discipuli ergo, qui de after the seventh day of the week, no
domino loquentes incedunt, sextum one doubts is implied in the number
milliarium coepti itineris eight. The disciples therefore as the,
compleverant: quia illum sine querela walk and converse about the Lord had
viventem usque ad mortem, quam in completed the sixth mile of their
sexta sabbati subiit, pervenisse journey, for they were grieving that He
dolebant. Compleverant et who had lived without blame, had
septimum, quia hunc in sepulcro non come at length even to death, which
dubitabant quievisse; sed de octavo He underwent on the sixth day. They
dimidium tantum peregerant, quia had completed also the seventh mile,
gloriam iam celebratae resurrectionis for they doubted not that He rested in
non credebant perfecte. the grave. But of the eighth mile they
had only accomplished half; for the
glory of His already triumphant
resurrection, they did not believe
perfectly.
Theophylactus: Praedicti autem THEOPHYL. But the disciples above

discipuli loquebantur de his ad mentioned talked to one another of
invicem quae acciderant; non quasi the things which had happened, not
credentes, sed sicut stupentes in as believing them, but as bewildered
rebus extraneis; unde sequitur et ipsi at events so extraordinary.
loquebantur ad invicem de his
omnibus quae acciderant.
Beda: Loquentes autem de se BEDE; And as they spoke of Him, the
dominus appropinquans comitatur; ut Lord comes near and joins them, that
et fidem resurrectionis mentibus He may both influence their minds
eorum incendat, et quod se facturum with faith in His resurrection, and fulfill
promiserat, impleat, scilicet ut ubi that which He had promised, Where
sunt duo vel tres in nomine meo two or three are gathered together in
congregati, ibi sum in medio eorum; my name, there, am I in the midst of
unde sequitur et factum est dum them; as it follows, And it came to
fabularentur, et secum quaererent et pass while they communed to-tether
ipse Iesus appropinquans ibat cum and reasoned, Jesus himself drew
illis. near and went with them.
Theophylactus: Obtento enim iam THEOPHYL. For having now obtained

spirituali corpore, non obstat loci a spiritual body, distance of place is
distantia quin adesset quibus no obstacle to His being present to
volebat; nec ulterius naturalibus whom he wished, nor did He any
legibus corpus suum regebat, sed further govern His body by natural
spiritualiter et supra naturam: unde, laws, but spiritually and
ut Marcus dicit, sub alia forma eis supernaturally. Hence as Mark says,
videbatur, in qua non concedebatur He appeared to them in a different
eis eius cognitio; sequitur enim oculi form, in which they were not permitted
autem eorum tenebantur ne illum to know Him; for it follows, And their
agnoscerent; ut scilicet totam suam eyes were holden that they should not
dubiam intentionem revelent, et know him; in order truly that they may
vulnus detegentes, recipiant reveal their entirely doubtful
medicinam; et ut cognoscerent quod conceptions, and uncovering their
quamvis corpus ipsum quod passum wound may receive a cure; and that
fuerat, resurrexerit, non tamen they might know that although the
amplius tale erat ut esset omnibus same body which suffered, rose
visibile, sed tantum his a quibus again, yet it was no longer such as to
vellet videri; et ut non dubitent quare be visible to all, but only to those by
de cetero non conversatur inter whom He willed it to be seen; and that
plebem: quia scilicet post they should not wonder why
resurrectionem conversatio eius non henceforth He walks not among the
esset digna hominibus, sed divina people, seeing that His conversation
magis: quod etiam est forma was not fit for mankind, but rather
resurrectionis futurae, in qua sicut divine; which is also the character of
Angeli conversabimur, et filii Dei. the resurrection to come, in which we
shall walk as the Angels and the sons
of God.
Gregorius in Evang: Convenienter GREG. Rightly also he refrained from

etiam eis speciem quam manifesting to them a form which they
recognoscerent, non ostendit; hoc might recognize, doing that outwardly
agens foris in oculis corporis quod in the eyes of the body, which was
apud illos agebatur intus in oculis done by themselves inwardly in tile
cordis: ipsi namque apud seipsos eyes of the mind. For they in
intus et amabant et dubitabant. De themselves inwardly both loved and
se ergo loquentibus, praesentiam doubted. Therefore to them as they
exhibuit; sed de dubitantibus, talked of Him He exhibited His
cognitionis suae speciem abscondit: presence, but as they doubted of Him
verba quidem eis contulit; nam He concealed the appearance which
sequitur et ait ad illos: qui sunt hi they knew. He indeed conversed with
sermones quos confertis ad invicem them, for it follows, And he said to
ambulantes, et estis tristes? them, What manner of
communications, &c.
Graecus: Conferebant quidem inter GREEK EX. They were in truth

se, quasi non amplius exspectantes discoursing among themselves, no
Christum viventem; sed dolorosi, longer expecting to see Christ alive,
quasi perempto salvatore; unde but sorrowing as concerning their
sequitur et respondens unus cui Savior slain. Hence it follows, And one
nomen Cleopha, dixit ei: tu solus of them whose name was Cleophas,
peregrinus es in Ierusalem, et non answering him said, Are you only a
cognovisti quae facta sunt in illa his stranger?
diebus?
Theophylactus: Quasi dicat: tu THEOPHYL. As if he said, “Are you a

solus peregrinus es, et extra confinia mere stranger, and one dwelling
Ierusalem habitas, et expers es beyond the confines of Jerusalem,
eorum quae in medio eius and therefore unacquainted with what
contigerunt, et haec ignoras? has happened in the midst of it, that
you know not these things;
Beda: Vel hoc dicit, quia peregrinum BEDE; Or he says this, because they
putabant eum cuius vultum non thought Him a stranger, whose
agnoscebant. Sed revera peregrinus countenance they did not recognize.
erat eis, a quorum naturae fragilitate, But in reality He was a stranger to
percepta iam resurrectionis gloria, them, from the infirmity of whose
longe distabat, et quorum fide, utpote natures, now that He had obtained the
resurrectioni eius nescia, manebat glory of the resurrection, He was far
extraneus. Sed adhuc dominus removed, and to whose faith, as yet
interrogat; nam sequitur quibus ille ignorant of His resurrection, He
dixit: quae? Et ponitur eorum remained foreign. But again the Lord
responsio, cum subditur et dixerunt asks; for it follows, And he said to
ei: de Iesu Nazareno, qui fuit vir them, What things? And their answer
propheta. Prophetam fatentur, filium is given, Concerning Jesus of
Dei tacent, vel nondum perfecte Nazareth, who was a Prophet. They
credentes, vel soliciti ne inciderent in confess Him to be a Prophet, but say
manus Iudaeorum persequentium, nothing of the Son of God; either not
quia nesciebant quis esset, vel quod yet perfectly believing, or fearful of
verum credebant celantes; ad cuius falling into the hands of the
commendationem subditur potens in persecuting Jews, either knowing not
opere et sermone. who He was, or concealing the truth
which they believed. They add in
praise of Him, mighty in deed and
word.
Theophylactus: Primo quidem est THEOPHYL. First comes deed, then

opus, secundo sermo: nullus enim word; for no word of teaching is
doctrinae sermo approbatur, nisi approved unless first he who teaches
prius is qui docet, se ostendat shows himself to be a doer thereof.
auctorem: praecedit enim opus For acting goes before sight; for
aspectum. Nam nisi mundaveris unless by your works you have
intellectus speculum per opera, non cleansed the glass of the
emicat decor optatus. Adhuc autem understanding, the desired brightness
subditur coram Deo et omni populo: does not appear. But still further it is
nam primo complacendum est Deo; added, Before God and all the people.
deinde curandum, quantum possibile For first of all we must please God,
est, de innocentia apud homines, ut and then have regard as far as we
praecedente divino cultu vivamus can to honesty before men, that
sine scandalo plurimorum. placing the honor of God first, we may
live without offense to mankind.
Graecus: Deinde assignatur causa GREEK EX. They next assign the
tristitiae, traditio et passio Christi, cause of their sadness, the betrayal
cum sequitur et quomodo tradiderunt and passion of Christ; and add in the
eum summi sacerdotes et principes voice of despair, But we hoped it had
nostri in damnationem mortis, et been he who should trace redeemed
crucifixerunt eum. Subditur autem Israel. We hoped, (he says,) not we
desperantium vox, cum dicitur nos hope; as if the death of the Lord were
autem sperabamus quod ipse esset like to the deaths of other men.
redempturus Israel. Sperabamus,
inquiunt, non speramus, ac si mors
domini, similis esset mortibus
aliorum.
Theophylactus: Expectabant enim THEOPHYL. For they expected that

Christum salvaturum et redempturum Christ would redeem Israel from the
populum Israel ab ingruentibus evils that were rising up among them
malis, et a servitute Romanorum; and the Roman slavery. They trusted
ipsum quoque credebant terrenum also that He was an earthly king,
regem fieri, quem putabant whom they thought would be able to
promulgatam in se mortis sententiam escape the sentence of death passed
cavere potuisse. upon Him.
Beda: Merito ergo tristes incedebant: BEDE; Reason had they then for
quia et seipsos quodammodo sorrow, because in some sort they
arguebant, quod in illo redemptionem blamed themselves for having hoped
speraverint, quem iam mortuum redemption in Him whom now they
viderant, nec resurrecturum saw dead, and believed not that He
credebant; et maxime dolebant eum would rise again, and most of all they
sine causa occisum, quem noverant bewailed Him put to death without a
innocentem. cause, whom they knew to be
innocent.
Theophylactus: Videntur tamen hi THEOPHYL. And yet those men seem

viri non omnino increduli esse, per not to have been altogether without
hoc quod subditur et nunc super faith, by what follows, And besides all
haec omnia tertia dies est hodie this, to day is the third day since these
quod haec facta sunt: in quo videntur things were done. Whereby they
habere memoriam eius quod eis seem to have a recollection of what
dominus dixerat, se tertia die the Lord had told them that He would
resurrecturum. rise again on the third day.
Graecus: Porro relatam a mulieribus GREEK EX. The disciples also

resurrectionis famam commemorant, mention the report of the resurrection
cum subditur sed et mulieres which was brought by the women;
quaedam ex nostris terruerunt nos, adding, Yes, and certain women also
quae ante lucem fuerunt ad of our company made us astonished,
monumentum, et non invento &c. They say this indeed as if they did
corpore eius, venerunt dicentes, se not believe it; wherefore they speak of
etiam visionem Angelorum vidisse, themselves as frightened or
qui dicunt eum vivere. Dicunt quidem astonished. For they did consider as
hoc quasi non credentes; propter established what was told them, or
quod referunt se territos, idest that there had been an angelic
stupefactos: non enim quod erat eis revelation, but derived from it reason
relatum firmum aestimabant, aut for astonishment and alarm. The
angelicam illuminationem fuisse; sed testimony of Peter also they did not
stuporis et turbationis causam inde regard as certain, since he did not say
sumebant. Testimonium quoque Petri that he had seen our Lord, but
non certum aestimabant, dum conjectured His resurrection from the
diceret, se non vidisse dominum, sed fact that His body was not lying in the
resurrectionem eius conicere ex eo sepulcher. Hence it follows, And
quod corpus ipsius in sepulcro non certain of them that were with us went,
iacebat; unde sequitur et abierunt &c.
quidam ex nostris ad monumentum,
et ita invenerunt sicut mulieres
dixerunt, ipsum vero non invenerunt.
Augustinus de Cons. Evang: Cum AUG. But since Luke has said that
autem Lucas dixerit Petrum Peter ran to the sepulcher; and has
accurrisse ad monumentum, et himself related the words of Cleophas,
Cleopham dixisse ipse retulerit quod that some of them went to the
quidam eorum ierant ad sepulcher, he is understood to confirm
monumentum; intelligitur attestari the testimony of John, that two went
Ioanni, quod duo ierint ad to the sepulcher. He first mentioned
monumentum; sed Petrum primo Peter only, because to him first Mary
solum commemoravit, quia illi had related the news.
primitus Maria nuntiaverat.
Lectio 3
25 καὶ αὐτὸς εἶπεν πρὸς 25. Then he said to them,

αὐτούς, ὦ ἀνόητοι καὶ O fools, and slow of heart
to believe all that the
βραδεῖς τῇ καρδίᾳ τοῦ prophets have spoken:
πιστεύειν ἐπὶ πᾶσιν οἷς 26. Ought not Christ to
ἐλάλησαν οἱ προφῆται: have suffered these
26 οὐχὶ ταῦτα ἔδει παθεῖν things, and to enter into
his glory? 27. And
τὸν Χριστὸν καὶ
beginning at Moses and
εἰσελθεῖν εἰς τὴν δόξαν all the prophets he
αὐτοῦ; 27 καὶ ἀρξάμενος expounded to them in all
ἀπὸ μωϋσέως καὶ ἀπὸ the Scriptures the things
πάντων τῶν προφητῶν concerning himself. 28.
And they drew nigh to the
διερμήνευσεν αὐτοῖς ἐν village, whither they went:
πάσαις ταῖς γραφαῖς τὰ and he made as though
περὶ ἑαυτοῦ. 28 καὶ he would have gone
ἤγγισαν εἰς τὴν κώμην further. 29. But they
constrained him, saying,
οὗ ἐπορεύοντο, καὶ αὐτὸς
Abide with us: for it is
προσεποιήσατο toward evening, and the
πορρώτερον πορεύεσθαι. day is far spent. And he
29 καὶ παρεβιάσαντο went in to tarry with them.
αὐτὸν λέγοντες, μεῖνον 30. And it came to pass,
as he sat at meat with
μεθ' ἡμῶν, ὅτι πρὸς them, he took bread, and
ἑσπέραν ἐστὶν καὶ blessed it, and broke, and
κέκλικεν ἤδη ἡ ἡμέρα. gave to them. 31. And
καὶ εἰσῆλθεν τοῦ μεῖναι their eyes were opened,
and they knew him; and
σὺν αὐτοῖς. 30 καὶ
he vanished out of their
ἐγένετο ἐν τῷ sight. 32. And they said
κατακλιθῆναι αὐτὸν μετ' one to another, Did not
αὐτῶν λαβὼν τὸν ἄρτον our heart burn within us,
εὐλόγησεν καὶ κλάσας while he talked with us by
the way, and while he
ἐπεδίδου αὐτοῖς: 31 opened to us the
αὐτῶν δὲ διηνοίχθησαν Scriptures? 33. And they
οἱ ὀφθαλμοὶ καὶ rose up the same hour,
ἐπέγνωσαν αὐτόν: καὶ and returned to
Jerusalem, and found the
αὐτὸς ἄφαντος ἐγένετο
eleven gathered together,
ἀπ' αὐτῶν. 32 καὶ εἶπαν and them that were with
πρὸς ἀλλήλους, οὐχὶ ἡ them, 34. Saying, The
καρδία ἡμῶν καιομένη Lord is risen indeed, and
ἦν [ἐν ἡμῖν] ὡς ἐλάλει has appeared to Simon.
35. And they told what
ἡμῖν ἐν τῇ ὁδῷ, ὡς things were done in the
διήνοιγεν ἡμῖν τὰς way, and how he was
γραφάς; 33 καὶ known of them in breaking
ἀναστάντες αὐτῇ τῇ ὥρᾳ of bread.
ὑπέστρεψαν εἰς
ἰερουσαλήμ, καὶ εὗρον
ἠθροισμένους τοὺς
ἕνδεκα καὶ τοὺς σὺν
αὐτοῖς, 34 λέγοντας ὅτι
ὄντως ἠγέρθη ὁ κύριος
καὶ ὤφθη σίμωνι. 35 καὶ
αὐτοὶ ἐξηγοῦντο τὰ ἐν τῇ
ὁδῷ καὶ ὡς ἐγνώσθη
αὐτοῖς ἐν τῇ κλάσει τοῦ
ἄρτου.
Theophylactus: Quia praedicti THEOPHYL. Because the above-

discipuli nimia dubietate laborabant mentioned disciples were troubled
dominus eos redarguit; unde dicitur et with too much doubt, the Lord
ipse dixit ad eos: o stulti. Fere enim reproves them, saying, O fools, (for
eadem dixerant quae et astantes they almost used the same words as
cruci: alios salvos fecit, seipsum non those who stood by the cross, He
potest salvum facere. Et tardi corde saved others, himself he cannot
ad credendum in omnibus quae locuti save.) And He proceeds, and slow of
sunt prophetae. Contingit enim heart to believe all that the prophets
credere quae locuti sunt prophetae, have spoken. For it is possible to
particulariter quaedam, et non believe some of these things and not
universaliter omnia: puta, si aliquis all; as if a man should believe what
credat quae de cruce Christi dicuntur the Prophets say of the cross of
a prophetis, sicut est illud: foderunt Christ, as in the Psalms, They
manus meas et pedes meos; quae pierced my hands and my feet; but
vero spectant ad resurrectionem non should not believe what they say of
credat, sicut est illud: non dabis the resurrection, as, You shall not
sanctum tuum videre corruptionem. suffer your Holy One to see
Decet autem in omnibus fidem corruption. But it becomes us in all
adhibere prophetis; tam in gloriosis things to give faith to the Prophets,
quae de Christo praedixerunt, quam as well in the glorious things which
in ingloriis: quia ex passione malorum they predicted of Christ, as the
est ingressus in gloriam; unde inglorious, since through the suffering
sequitur nonne haec oportuit pati of evil things is the entrance into
Christum, et ita intrare in gloriam glory. Hence it follows, Ought not
suam? Scilicet secundum Christ to have suffered these things,
humanitatem. and so to enter into his glory? that is,
as respects His humanity.
Isidorus: Sed et si oportebat ISIDORE PELEUS. But although it

Christum pati, tamen qui crucifixerunt behooved Christ to suffer, yet they
rei sunt poena: non enim satagebant who crucified Him are guilty of
perficere quod Deus disponebat: inflicting the punishment. For they
unde et eorum executio fuit impia; Dei were not concerned to accomplish
vero dispensatio prudentissima, qui what God purposed. Therefore their
nequitiam eorum in beneficia generis execution of it was impious, but
humani convertit, quasi utens vipereis God’s purpose most wise, who
carnibus ad antidoti salutiferi converted their iniquity into a blessing
confectionem. upon mankind, using as it were the
viper’s flesh for the working of a
health-giving antidote.
Chrysostomus: Et ideo dominus CHRYS. And therefore our Lord goes

ostendit consequenter, haec omnia on to show that all these things did
non evenisse simpliciter, sed ex Dei not happen in a common way, but
proposito ante praedestinato; unde from the predestined purpose of God.
sequitur et incipiens a Moyse et Hence it follows, And beginning at
omnibus prophetis, interpretabatur illis Moses and all the Prophets, he
in omnibus Scripturis quae de ipso expounded to them in all the
erant: quasi diceret: postquam estis Scriptures the things concerning
tardi, ego promptos vos reddam, himself: As if He said, Since you are
mysteria Scripturarum vobis slow I will render you quick, by
exponendo: nam sacrificium Abrahae, explaining to you the mysteries of the
cum Isaac dimisso immolatus est Scriptures. For the sacrifice of
aries, hoc praefiguravit. Sed in aliis Abraham, when releasing Isaac he
Scripturis propheticis sparsim iacent sacrificed the ram, prefigured Christ’s
mysteria crucis et resurrectionis sacrifice. But in the other writings of
Christi. the Prophets also there are scattered
about mysteries of Christ’s cross and
the resurrection.
Beda: Si autem Moyses et prophetae BEDE; But if Moses and the

de Christo locuti sunt, et eum per Prophets spoke of Christ, and
passionem in gloriam intraturum prophesied that through His Passion
praedixerunt; quomodo gloriatur se He would enter into glory, how does
esse Christianum qui neque qualiter that man boast that he is a Christian.
Scripturae ad Christum pertineant who neither searches how these
investigat, neque ad gloriam quam Scriptures relate to Christ, nor
cum Christo habere cupit, per desires to attain by suffering to that
passionem attingere desiderat? glory which he hopes to have with
Christ.
Graecus: Quia vero praedixit GREEK EX. But since the Evangelist
Evangelista tenebantur oculi eorum said before, Their eyes were holden
ne eum agnoscerent, donec sermo that they should not know him, until
domini mentem eorum moveret ad the words, of the Lord should move
fidem; convenienter opportunum sui their minds to faith, He fitly affords in
aspectum auditui subiungit; unde addition to their hearing a favorable
sequitur et appropinquaverunt object to their sight As it follows, And
castello quo ibant, et ipse finxit se they drew night to the fortress whither
longius ire. they were going, and he feigned as if
he was going further.
Augustinus de quaest. Evang: AUG. Now this relates not to

Quod non ad mendacium pertinet: falsehood. For not every thing we
non enim omne quod fingimus, feign is a falsehood, but only when
mendacium est; sed quando id we feign that which means nothing.
fingimus quod nihil significat, tunc But when our feigning has reference
mendacium est; cum autem fictio to a certain meaning it is not a
nostra refertur ad aliquam falsehood, but a kind of figure of the
significationem, non est mendacium, truth. Otherwise all the things
sed aliqua figura veritatis; alioquin figuratively spoken by wise and holy
omnia quae a sapientibus et sanctis men, or even by our Lord Himself
viris, vel etiam ab ipso domino must be accounted falsehoods. For
figurate dicta sunt, mendacia to the experienced understanding
deputabuntur, quia secundum truth consists not in certain words,
usitatum intellectum non consistit but as words so also deeds are
veritas in talibus dictis. Sicut autem feigned without falsehood to signify a
dicta, ita etiam finguntur facta sine particular thing.
mendacio ad aliquam rem
significandam.
Gregorius in Evang: Quia ergo GREG. Because then He was still a

adhuc in eorum cordibus peregrinus stranger to faith in their hearts, He
erat a fide, ire se longius finxit. feigned as if he would go further. By
Fingere namque componere dicimus: the word “fingere” we mean to put
unde et compositores luti, figulos together or form, and hence formers
vocamus. Nihil ergo simplex veritas or preparers of mud we call “figuli.”
per duplicitatem fecit; sed talem se He who was the Truth itself did
exhibuit in corpore, qualis apud illos nothing then by deceit, but exhibited
erat in mente. Sed quia esse extranei Himself in the body such as He came
a caritate non poterant hi cum quibus before them in their minds. But
caritas gradiebatur, eum ad hospitium because they could not be strangers
quasi peregrinum vocant; unde to charity, with whom charity was
sequitur et coegerunt illum: ex quo walking, they invite Him as if a
exemplo colligitur quia peregrini ad stranger to partake of their hospitality.
hospitium non solum invitandi sunt, Hence it follows, And they compelled
sed etiam trahendi. him. From which example it is
gathered that strangers are not only
to be invited to hospitality, but even to
be taken by force.
Glossa: Nec solum factis eum GLOSS. They not only compel Him
cogunt, sed etiam verbis inducunt; by their actions, but induce Him by
sequitur enim dicentes: mane their words; for it follows, saying,
nobiscum, quoniam advesperascit, et Abide with us, for it is towards
inclinata est iam dies, scilicet ad evening, and the day is far gone,
occasum. (that is, towards its close.)
Gregorius: Ecce autem cum per GREG. Now behold Christ since He
membra sua Christus suscipitur, is received through His members, so
susceptores suos etiam per He seeks His receivers through
semetipsum requirit; sequitur enim et Himself; for it follows, And he went in
intravit cum illis. Mensam ponunt, with them. They lay out a table, they
cibos afferunt, et Deum quem in bring food. And God whom they had
Scripturae sacrae expositione non not known in the expounding of
cognoverant, in panis fractione Scriptures, they knew in the breaking
cognoscunt; sequitur enim et factum of bread; for it follows, And it came to
est, dum recumberet cum illis, accepit pass, as he sat at meat with them, he
panem et benedixit ac fregit, et took bread, and blessed it, and
porrigebat illis. Et aperti sunt oculi broke, and gave it to them. And their
eorum, et cognoverunt eum. eyes were opened, and they knew
him.
Chrysostomus: Quod non de CHRYS. This was said not of their

sensibilibus oculis dictum est, sed de bodily eyes, but of their mental sight.
sensu mentali.
Augustinus de Cons. Evang: Neque AUG. For they walked not with their
enim clausis oculis ambulabant, sed eyes shut, but there was something
inerat aliquid, quo non sinerentur within them which did not permit
agnoscere quod videbant; quod them to know that which they saw,
scilicet caligo et aliquis humor efficere which a mist, darkness, or some kind
solet; non quia dominus non poterat of moisture, frequently occasions.
transformare carnem suam, ut alia Not that the Lord was not able to
revera esset effigies quam solebant transform His flesh that it should be
intueri; quandoquidem et ante really a different form from that which
passionem transformatus est in they were accustomed to behold;
monte, ut facies eius claresceret sicut since in truth also before His passion,
sol: sed non ita nunc factum est: non He was transfigured in the mount, so
enim incongruenter accipimus hoc that His face was bright as the sun.
impedimentum in oculis eorum a But it was not so now. For we do not
Satana factum fuisse, ne unfitly take this obstacle in the sight
agnosceretur Iesus. Sed tantum a to have been caused by Satan, that
Christo facta est permissio usque ad Jesus might not be known. But still it
sacramentum panis, ut veritate was so permitted by Christ up to the
corporis eius participata, removeri sacrament of the bread, that by
intelligatur impedimentum inimici, ut partaking of the unity of His body, the
Christus possit agnosci. obstacle of the enemy might be
understood to be removed, so that
Christ might be known.
Theophylactus: Sed et aliud innuit: THEOPHYL. But He also implies

quod scilicet sumentibus sacrum another thing, that the eyes of those
panem aperiuntur oculi, ut eum who receive the sacred bread are
agnoscant: magnam enim et opened that they should know Christ.
ineffabilem vim habebat domini caro. For the Lord’s flesh has in it a great
and ineffable power.
Augustinus de quaest. Evang: Vel AUG. Or because the Lord feigned

quod dominus se ire longius finxit as if He would go farther, when He
cum comitaretur discipulos, exponens was accompanying the disciples,
eis sacras Scripturas, utrum ipse expounding to them the sacred
esset, ignorantibus, significat quia Scriptures, who knew not whether it
hospitalitatis officio ad suam was He, what does He mean to imply
cognitionem pervenire posse homines but that through the duty of hospitality
intimavit; ut, cum longius ipse ab men may arrive at a knowledge of
hominibus abscesserit super omnes Him; that when He has departed from
caelos, cum eis tamen sit qui haec mankind far above the heavens, He
exhibent servis eius. Tenet ergo is still with those who perform this
Christum, ne longius ab eo eat, duty to His servants. He therefore
quisquis catechizatus verbo in holds to Christ, that He should not go
omnibus bonis ei qui se catechizat far from him, whoever being taught in
communicat. Etenim isti catechizati the word communicates in all good
erant verbo, cum exponeret eis things to him who teaches. For they
Scripturas: et quia hospitalitatem were taught in the word when He
sectati sunt, quem in ipsa expositione expounded to them the Scriptures.
Scripturarum non cognoverunt, in And because they followed
panis fractione cognoscunt: non enim hospitality, Him whom they knew not
auditores legis iusti sunt apud Deum, in the expounding of the Scriptures,
sed factores legis iustificabuntur. they know in the breaking of bread.
For not the hearers of the law are just
before God but the doers of the law
shall be justified.
Gregorius in Evang: Quisquis ergo GREG. Whoever then wishes to

audita vult intelligere, festinet ea quae understand what he has heard, let
iam intelligere potuit, opere implere. him hasten to fulfill in work what he
Ecce dominus non est cognitus dum can now understand. Behold the Lord
loqueretur, et dignatus est cognosci was not known when He was
dum pascitur; sequitur enim et ipse speaking, and He vouchsafed to be
evanuit ex oculis eorum. known when He is eating. It follows,
And he vanished out of their sight.
Theophylactus: Non enim tale THEOPHYL. For He had not such a
corpus habebat ut diutius cum eis body as that He was able to abide
commorari deberet, ut ex hoc pariter longer with them, that thereby
augeret affectum eorum; unde likewise He might increase their
sequitur et dixerunt ad invicem: nonne affections. And they said one to
cor nostrum ardens erat in nobis dum another, Did not our hearts burn
loqueretur in via, et aperiret nobis within us while he talked with us by
Scripturas? the way, and while he opened to us
the scriptures?
Origenes: Per quod innuit, quod ORIGEN; By which is implied, that

prolati sermones a salvatore the words uttered by the Savior
accendebant audientium cor ad inflamed the hearts of the hearers to
amorem divinum.
a the love of God.
Gregorius in Hom. Pentec.: Ex GREG. By the word which is heard

audito enim sermone inardescit the spirit is kindled the chill of
animus, torporis frigus recedit, mens dullness departs, the mind becomes
in superno desiderio fit anxia. Audire awakened with heavenly desire. It
libet praecepta caelestia, et quod rejoices to hear heavenly precepts,
mandatis instruitur, quasi tot facibus and every command in which it is
inflammatur. instructed, is as it were adding a
faggot to the fire.
Theophylactus: Ardebat ergo cor THEOPHYL. Their hearts then were

eorum vel igne verborum domini, turned either by the fire of our Lord’s
quibus intendebant tamquam veris: words, to which they listened as the
vel quia eo disserente Scripturas, truth, or because as he expounded
percellebatur intrinsecus cor eorum, the Scriptures, their hearts were
quod ille qui disserebat dominus greatly struck within them, that He
esset. Adeo ergo laetati sunt ut who was speaking was the Lord.
nullam moram passi, mox reversi sint Therefore were they so rejoiced, that
in Ierusalem; et hoc est quod sequitur without delay they returned to
et surgentes eadem hora regressi Jerusalem. And hence what follows,
sunt in Ierusalem. Surrexerunt And they rose up the same hour, and
quidem eadem hora, pervenerunt returned to Jerusalem. They rose up
autem per plures horas, sicut indeed the same hour, but they
oportebat sexaginta stadia arrived after many hours, as they had
transeuntes. to travel sixty stades.
Augustinus de Cons. Evang: Iam AUG. It had been already reported

autem fama erat quod surrexerat that Jesus had risen by the women,
Iesus, a mulieribus facta, et a Simone and by Simon Peter, to whom He had
Petro, cui iam apparuerat. Etenim isti appeared. For these two disciples
duo haec invenerunt loquentes illos found them talking of these things
ad quos in Ierusalem venerunt; when they came to Jerusalem; as it
sequitur enim et invenerunt follows, And they found the eleven
congregatos undecim, et eos qui cum gathered together, and them that
ipsis erant, dicentes, quod surrexit were with them., saying, The Lord is
dominus vere, et apparuit Simoni. risen indeed, and has appeared to
Simon.
Beda: Omnium enim virorum primo BEDE; It seems that our Lord
dominus apparuisse videtur Petro ex appeared to Peter first of all those
his quos Evangelistae quatuor et whom the four Evangelists and the
Paulus apostolus commemoraverunt. Apostle mention.
Chrysostomus: Non enim simul CHRYS. For He did not show Himself
omnibus se manifestabat, ut sereret to all at the same time, in order that
fidei semina: nam qui primo viderat et He might sow the seeds of faith. For
certus erat, aliis referebat; deinde he who had first seen and was sure,
sermo prodiens praeparabat animum told it to the rest. Afterwards the word
auditoris visioni: et ideo primo digniori going forth prepared the mind of the
et fideliori omnibus apparuit: erat hearer for the sight, and therefore He
enim opus animae fidelissimae, quae appeared first to him who was of all
prius acciperet hunc aspectum, ut the most worthy and faithful. For He
minime turbaretur inopinata visione: had need of the most faithful soul to
et ideo primo videtur a Petro; ut qui first receive this sight, that it might be
primo confessus est eum Christum, least disturbed by the unexpected
primo resurrectionem videre appearance. And therefore He is first
mereatur; et etiam, quia eum seen by Peter, that he who first
negaverat, prius ei voluit apparere, confessed Christ should first deserve
consolans eum ne desperaret. Post to see His resurrection, and also
Petrum vero aliis apparuit, quandoque because he had denied Him He
paucioribus, quandoque pluribus; wished to see him first, to console
quod duo discipuli confitentur; him, lest he should despair. But after
sequitur enim et ipsi narraverunt quae Peter, He appeared to the rest, at
gesta erant in via, et quomodo one time fewer in number, at another
cognoverunt eum in fractione panis. more, which the two disciples attest;
for it follows, And they told what
things were done by the way, and
how he was known of them in
breaking of bread.
Augustinus: Quod autem ait Marcus: AUG. But with respect to what Mark
annuntiaverunt ceteris, nec illis says, that they told the rest, and they
crediderunt, cum Lucas dicat quod did not believe them, whereas Luke
iam inde loquebantur vere says, that they had already begun to
resurrexisse dominum, quid say, The Lord is risen indeed, what
intelligendum est, nisi aliquos ibi must we understand, except that
fuisse qui hoc credere nollent? there were some even then who
refused to believe this?
Lectio 4
36 ταῦτα δὲ αὐτῶν 36. And as they thus spoke,

λαλούντων αὐτὸς Jesus himself stood in the
midst of them, and said to
ἔστη ἐν μέσῳ αὐτῶν them, Peace be to you. 37. But
καὶ λέγει αὐτοῖς, they were terrified and
εἰρήνη ὑμῖν. 37 affrighted, and supposed they
πτοηθέντες δὲ καὶ had seen a spirit. 38. And he
said to them, Why are you
ἔμφοβοι γενόμενοι
troubled? and why do thoughts
ἐδόκουν πνεῦμα arise in your hearts? 39.
θεωρεῖν. 38 καὶ Behold my hands and my feet,
εἶπεν αὐτοῖς, τί that it is I myself: handle me,
τεταραγμένοι ἐστέ, and see; for a spirit has not
flesh and bones, as you see
καὶ διὰ τί me have. 40. And when he had
διαλογισμοὶ thus spoken, he showed them
ἀναβαίνουσιν ἐν τῇ his hands and feet.
καρδίᾳ ὑμῶν; 39
ἴδετε τὰς χεῖράς μου
καὶ τοὺς πόδας μου
ὅτι ἐγώ εἰμι αὐτός:
ψηλαφήσατέ με καὶ
ἴδετε, ὅτι πνεῦμα
σάρκα καὶ ὀστέα
οὐκ ἔχει καθὼς ἐμὲ
θεωρεῖτε ἔχοντα. 40
καὶ τοῦτο εἰπὼν
ἔδειξεν αὐτοῖς τὰς
χεῖρας καὶ τοὺς
πόδας.
Cyrillus: Undique resurrectionis CHRYS. The report of Christ’s resurrection

fama per apostolos divulgata, et being published every where by the
affectu discipulorum erecto ad Apostles, and while the anxiety of the
Christi visionem, venit disciples was easily awakened to see
desideratus; et quaerentibus, et Christ, He that was so much desired
expectantibus revelatur; nec comes, and is revealed to them that were
disceptatur de alio, sed evidenter seeking and expecting Him. Nor in a
se offert; unde dicitur dum autem doubtful manner, but with the clearest
evidence, He presents Himself, as it is
haec loquuntur, stetit Iesus in said, And as they thus spoke, Jesus
medio eorum. himself stood in the midst of them.
Augustinus de Cons. Evang: AUG. This manifestation of our Lord after

Hanc ostensionem domini post His resurrection, John also relates. But
resurrectionem, Ioannes when John says that the Apostle Thomas
commemorat. Sed quod dicit was not with the rest, while according to
Ioannes, non cum illis fuisse Luke, the two disciples on their return to
apostolum Thomam, cum Jerusalem found the eleven gathered
secundum Lucam duo illi together, we must understand undoubtedly
regressi in Ierusalem, invenerunt that Thomas departed from them, before
congregatos undecim, our Lord appeared to them as they spoke
proculdubio intelligendum est these things. For Luke gives occasion in
quod inde Thomas exierit, his narrative, that it may be understood
antequam dominus haec that Thomas first went out from them
loquentibus appareret. Dat enim when the rest were saying these things,
Lucas locum in sua narratione and that our Lord entered afterwards.
quomodo possit intelligi, dum Unless some one should say that the
haec loquerentur, prius inde eleven were not those who were then
exisse Thomam, et postea called Apostles, but that these were
dominum intrasse; nisi quis eleven disciples out of the large number of
dicat, non illos undecim qui iam disciples. But since Luke has added, And
tunc apostoli vocabantur, sed those that were with them, he has surely
discipulos illos undecim fuisse ex made it sufficiently evident that those
multo numero discipulorum. Sed called the eleven were the same as those
cum adiunxit Lucas et eos qui who were called Apostles, with whom the
cum ipsis erant, satis utique rest were.
But let us see what mystery it
declaravit evidentius illos was for the sake of which, according to
undecim appellatos qui Matthew and Mark, our Lord when He
vocabantur apostoli, cum quibus rose again gave the following command, I
ceteri erant. Sed videamus, will go before ore you into Galilee, there
cuius mysterii gratia, secundum shall you see me. Which although it was
Matthaeum et Marcum accomplished, yet it was not till after many
resurgens ita mandaverit: other things had happened, whereas it
praecedam vos in Galilaeam, ibi was so commanded, that it might be
me videbitis; quod etsi expected that it would have taken place
completum est, tamen post alone, or at least before other things.
multa completum est; cum sic
mandatum sit, ut aut hoc solum,
aut hoc primum expectaretur fieri
debuisse.
Ambrosius: Unde hoc AMBROSE; Therefore I think it most

convenientius arbitror, quod natural that our Lord indeed instructed His
dominus quidem mandaverit disciples, that they should see Him in
discipulis ut in Galilaea eum Galilee, but that He first presents Himself
viderent; sed illis ob metum intra as they remained still in the assembly
through fear.
conclave residentibus primum se
obtulisse.
Graecus: Nec hoc est promissi GREEK EX. Nor was it a violation of His
transgressio; sed potius festinata promise, but rather a mercifully hastened
ex benignitate impletio, propter fulfillment on account of the cowardice of
pusillanimitatem discipulorum. the disciples.
Ambrosius: Postea vero AMBROSE; But afterwards when their

confirmatis animis, undecim illos hearts were strengthened, the eleven set
Galilaeam petiisse. Vel nihil out for Galilee. Or there is no difficulty in
obstat si dicantur pauciores intra supposing that they should be reported to
conclave, et in monte have been fewer in the assembly, and a
quamplures fuisse. larger number on the mountain.
Eusebius: Duo enim EUSEBIUS. For the two Evangelists, that

Evangelistae, scilicet Lucas et is, Luke and John, write that He appeared
Ioannes, solis undecim hunc to the eleven alone in Jerusalem, but
scribunt apparuisse in Ierusalem; those two disciples told not only the
ceteri vero duo in Galilaeam eleven, but all the disciples and brethren,
properare, non solum undecim, that both the angel and the Savior had
sed etiam universis discipulis et commanded them to hasten to Galilee; of
fratribus dixerunt Angelum et whom also Paul made mention, saying,
salvatorem iussisse; de quibus Afterwards he appeared to more than five
Paulus meminit dicens: deinde hundred brethren at once. But the truer
apparuit plusquam quingentis explanation is, that at first indeed while
fratribus simul. Est autem verior they remained in secret at Jerusalem, He
solutio, quod prius quidem in appeared once or twice for their comfort,
Ierusalem latitantibus, semel aut but that in Galilee not in the assembly, or
bis visus est ad eorum once or twice, but with great power, He
consolationem; in Galilaea vero made a manifestation of Himself, strewing
non in conclavi, aut semel aut Himself living to them after His Passion
bis, sed cum multa potestate with many signs, as Luke testifies in the
ostensionem sui fecit, praebens Acts.
se eis viventem post passionem
in signis multis, ut Lucas testatur
in actibus.
Augustinus de Cons. Evang: AUG. But that which was said by the
Vel quod ab Angelo, hoc est a Angel, that is the Lord, must be taken
domino, dictum est, prophetiae prophetically, for by the word Galilee
accipiendum est: in Galilaea according to its meaning of transmigration,
enim, secundum transmigrationis it is to be understood that they were about
significationem, intelligendum to pass over from the people of Israel to
occurrit, quia de populo Israel the Gentiles, to whom the Apostles
transmigraturi erant ad gentes; preaching would not entrust the Gospel,
quibus apostoli praedicantes unless the Lord Himself should prepare
Evangelium non crederent nisi His way in the hearts of men. And this is
ipse dominus viam in cordibus what is meant by, He shall go before you
hominum praepararet; et hoc into Galilee, there shall you see him. But
intelligitur: praecedet vos in according to the interpretation of Galilee,
Galilaeam. Secundum autem by which it means “manifestation,” we
illud quod Galilaea interpretatur must understand that He will be revealed
revelatio, non iam in forma servi no more in the form of a servant, but in
intelligendum est, sed in qua est that form in which He is equal to the
aequalis patri, quam promisit Father, which He has promised to His
electis suis; illa erit revelatio elect. That manifestation will be as it were
tamquam vera Galilaea, cum the true Galilee, when we shall see Him as
videbimus eum sicut est. Ipsa He is. This will also be that far more
etiam erit beatior transmigratio blessed transmigration from the world to
ex isto saeculo in illam eternity, from whence though coming to us
aeternitatem, unde ad nos He did not depart, and to which going
veniens non recessit, et quo nos before us He has not deserted us.
praecedens non deserit.
Theophylactus: Primo igitur THEOPHYL. The Lord then standing in

dominus in medio discipulorum the midst of the disciples, first with His
stans, solito pacis affatu eorum accustomed salutation of “peace,” allays
turbinem sedat, ostendens quod their restlessness, showing that He is the
ipse idem est magister eorum, same Master who delighted in the word
qui hoc verbo gaudebat, quo wherewith He also fortified them, when He
etiam eos munivit cum ad sent them to preach. Hence it follows, And
praedicandum misit; unde he said to them, Peace be to you; I am he,
sequitur et dixit eis: pax vobis: fear not.
ego sum, nolite timere.
Cyrillus: Pudeat ergo nos pacis GREG. NAZ. Let us then reverence the
munus deserere, quam nobis gift of peace, which Christ when He
hinc discedens Christus reliquit. departed hence left to us. Peace both in
Pax et res et nomen dulce, quam name and reality is sweet, which also we
et Dei esse accepimus, iuxta have heard to be of God, as it is said, The
illud: pax Dei, et eius esse peace of God; and that God is of it, as He
Deum, iuxta illud: Deus pacis, et is our peace. Peace is a blessing
ipsam esse Deum, iuxta illud: commended by all, but observed by few.
ipse est pax nostra. Pax bonum What then is the cause? Perhaps the
commendatum ab omnibus, desire of dominion or riches, or the envy
observatum autem a paucis. or hatred of our neighbor, or some one of
Quae autem est causa? those vices into which we see men fall
Fortassis ambitio dominii aut who know not God. For peace is peculiarly
facultatum, aut livor, aut odium, of God, who binds all things together in
aut contemptus, aut aliquid one, to whom nothing so much belongs as
huiusmodi ex his quae Dei the unity of nature, and a peaceful
ignaros videmus incurrere. Dei condition. It is borrowed indeed by angels
quippe praecipue pax est, quae and divine powers, which are peacefully
confoederat omnia; cuius nihil disposed towards God and one another. It
est adeo proprium sicut unitas is diffused through the whole creation,
naturae, et pacificus status. whose glory is tranquillity. But in us it
Transumitur vero Angelis et abides in our souls indeed by the following
divinis potestatibus, quae ad and imparting of the virtues, in our bodies
Deum et ad invicem pacifice se by the harmony of our members and
habent; diffunditur vero per organs, of which the one is called beauty,
totam creaturam, cuius est the other health.
decor; tranquillitas in nobis
autem manet secundum animam
quidem per investigationem
virtutum et communicationem,
secundum corpus vero in
membrorum et elementorum
commensurationem: quorum
alterum pulchritudo, alterum
sanitas appellatur.
Beda: Discipuli autem noverant BEDE; The disciples had known Christ to
Christum verum hominem, cum be really man, having been so long a time
quo tanto tempore fuerant with Him; but after that He was dead, they
conversati; sed postquam do not believe that the real flesh could rise
mortuus est, non credunt tertia again from the grave on the third day.
die potuisse veram carnem de They think then that they see the spirit
sepulcro resurgere. Putant ergo which He gave up at His passion.
se videre spiritum, quem emisit Therefore it follows, But they were terrified
in passione; unde sequitur and affrighted, and supposed that they
conturbati vero et conterriti, had seen a spirit. This mistake of the
existimabant se spiritum videre. Apostles was the heresy of the
Error ille apostolorum secta est Manicheans.
Manichaeorum.
Ambrosius: Adductis autem AMBROSE; But persuaded by the

virtutum exemplis, Petrum et example of their virtues, we can not
Ioannem non credimus potuisse believe that Peter and John could have
dubitare. Cur ergo Lucas inducit doubted. Why then does Luke relate them
fuisse turbatos? Primo omnium to have been affrighted. First of all
quia paucorum opinionem because the declaration of the greater part
sententia maioris partis includit; includes the opinion of the few. Secondly,
deinde, quia, etsi Petrus de because although Peter believed in the
resurrectione crediderat, turbari resurrection, yet he might be amazed
tamen potuit, quod se dominus when the doors being closed Jesus
cum corpore, vectibus obseratis suddenly presents Himself with his body.
improvisus infunderet.
Theophylactus: Verum, quia per THEOPHYL. Because by the word of

verbum pacis non est sedatus peace the agitation in the minds of the
turbo in animabus discipulorum, Apostles was not allayed, He shows by
aliunde indicat eis se filium Dei another token that He is the Son of God,
esse, qui mentis cognoscebat in that He knew the secrets of their hearts;
arcana; unde sequitur et dixit eis: for it follows, And he said to them, Why
quid turbati estis, et cogitationes are you troubled, and why do thoughts
ascendunt in corda vestra? arise in your hearts?
Beda: Quales utique BEDE; What thoughts indeed but such as

cogitationes, nisi falsae et were false and dangerous. For Christ had
perniciosae? Perdidit enim lost the fruit of His passion, had He not
Christus fructum passionis, si been the Truth of the resurrection; just as
non esset veritas resurrectionis; if a good husbandmen should say, What I
tamquam si bonus agricola have planted there, I shall find, that is, the
diceret: quod ibi plantavi, faith which descends into the heart,
inveniam, idest fidem, quae in because it is from above. But those
cor descendit, quia desuper est. thoughts did not descend from above, but
Cogitationes autem istae non ascended from below into the heart like
desuper descenderunt, sed de worthless plants.
imo in cor, sicut herba mala,
ascenderunt.
Cyrillus: Hoc autem fuit CYRIL; Here then was a most evident sign
evidentissimum signum quod that He whom they now see was none
non alius est qui videtur, sed ille other but the same whom they had seen
idem quem viderant in ligno dead on the cross, and lain in the
mortuum et positum in sepulcro, sepulcher, who knew every thing that was
quem non latebat aliquid eorum in man.
quae erant in homine.
Ambrosius: Consideremus AMBROSE; Let us then consider how it

autem qua gratia, secundum happens that the Apostles according to
Ioannem, apostoli crediderunt, et John believed and rejoiced, according to
gavisi sunt, qui secundum Luke are reproved as unbelieving. John
Lucam increduli redarguuntur. Et indeed seems to me, as being an Apostle,
videtur mihi Ioannes quasi to have treated of greater and higher
apostolus maiora et altiora things; Luke of those which relate and are
tetigisse: his sequentia et close akin to human. The one follows an
humanis proxima; hic historico historic course, the other is content with
usus circuitu, ille compendio: an abridgment, because it could not be
quia et de illo dubitari non potest, doubted of him, who gives his testimony
quia testimonium perhibet de his concerning those things at which he was
quibus ipse interfuit; et ideo himself present. And therefore we deem
utrumque verum putamus; nam both true. For although at first Luke says
et si in primo Lucas eos non that they did not believe, yet he explains
credidisse dicat, postea tamen that they afterwards did believe.
credidisse demonstrat.
Cyrillus: Comprobans autem CYRIL; Now our Lord testifying that death
dominus devictam esse mortem, was overcome, and human nature had
et humanam naturam iam in now in Christ put on incorruption, first
Christo corruptionem exuisse, shows them His hands and His feet, and
primo ostendit eius manus et the print of the nails; as it follows, Behold
pedes, et clavorum foramina; my hands and my feet, that it is I myself.
unde subdit videte manus meas
et pedes, quia ego ipse sum.
Theophylactus: Sed et aliud THEOPHYL. But He adds also another

subiungit: palpationem scilicet proof, namely, the handling of His hands
manuum atque pedum, cum dicit and feet, when He says, Handle me and
palpate, et videte quia spiritus see, for a spirit has not flesh and bones as
carnem et ossa non habet, sicut you see me have. As if to say, You think
me videtis habere; quasi diceret: me a spirit, that is to say, a ghost, as many
vos putatis me esse spiritum, of the dead are wont to be seen about
idest phantasma, sicut plures their graves. But know you that a spirit has
defunctorum circa sepulcra videri neither flesh nor bones, but I have flesh
sunt soliti; sed scitote quod and bones.
spiritus neque carnem habet
neque ossa; ego autem carnem
et ossa habeo.
Ambrosius: Hoc autem dominus AMBROSE; Our Lord said this in order to
ideo dixit, ut speciem nobis suae afford us an image of our resurrection. For
resurrectionis ostenderet: nam that which is handled is the body. But in
quod palpatur corpus est. In our bodies we shall rise again. But the
corpore autem resurgemus; sed former is more subtle, the latter more
illud subtilius, hoc crassius, carnal, as being still mixed up with the
utpote adhuc terrenae labis qualities of earthly corruption. Not then by
qualitate concretum. Non ergo His incorporeal nature, but by the quality
per incorpoream naturam, sed of His bodily resurrection, Christ passed
per resurrectionis corporeae through the shut doors.
qualitatem Christus clausa
penetravit.
Gregorius Moralium: Non enim GREG. For in that glory of the resurrection
illa resurrectionis gloria corpus our body will not be incapable of handling,
nostrum erit impalpabile, et and more subtle than the winds and the
ventis aereque subtilius, ut air, (as Eutychius said,) but while it is
Eutychius dixit; sed subtile subtle indeed through the effect of spiritual
quidem per effectum spiritualis power, it will be also capable of handling
potentiae, palpabile autem per through the power of nature. It follows,
veritatem naturae. Sequitur et And when he had thus spoken, he showed
cum haec dixisset, ostendit eis them his hands and his feet,
manus et pedes.
Beda: Quibus scilicet indicata on which indeed were clearly marked the
clavorum vestigia claruere; sed prints of the nails. But according to John,
secundum Ioannem etiam latus He also showed them His side which had
eis ostendit, cum fuerit lancea been pierced with the spear, that by
perforatum; ut scilicet ostensa manifesting the scar of His wounds He
vulnerum cicatrice, dubietatis might heal the wound of their
eorum vulnus sanaret. Solent doubtfulness. But from this place the
autem in hoc loco gentiles Gentiles are fond of raising up a calumny,
calumniam struere, quasi non as if He was not able to cure the wound
valuerit dominus vulnera sibi inflicted on Him. To whom we must
inflicta curare: quibus answer, that it is not probable that He who
respondendum est, quia non est is proved to have done the greater should
consequens ut qui maiora be unable to do the less. But for the sake
fecisse probatur, minora facere of His sure purpose, He who destroyed
nequiverit; sed certe death would not blot out the signs of
dispensationis gratia, qui mortem death. First indeed, that He might thereby
destruxit, signa mortis delere build up His disciples in the faith of His
noluit: primo quidem, ut per hoc resurrection. Secondly, that supplicating
discipulis fidem suae the Father for us, He might always show
resurrectionis astrueret; deinde forth what kind of death He endured for
ut patri pro nobis supplicans, many. Thirdly, that He might point out to
quale genus mortis pro homine those redeemed by His death, by setting
pertulerit, semper ostendat; tertia before them the signs of that death, how
ut sua morte redemptis quam mercifully they have been succored.
misericorditer sint adiuti, Lastly, that He might declare in the
propositis eiusdem mortis judgment how justly the wicked are
indiciis, insinuet: postremo ut in condemned.
iudicio quam iuste damnentur
impii, denuntiet.
Lectio 5
41 ἔτι δὲ ἀπιστούντων 41. And while they yet

αὐτῶν ἀπὸ τῆς χαρᾶς believed not for joy, and
wondered, he said to them,
καὶ θαυμαζόντων Have you here any meat?
εἶπεν αὐτοῖς, ἔχετέ τι 42. And they gave him a
βρώσιμον ἐνθάδε; 42 piece of a broiled fish, and of
οἱ δὲ ἐπέδωκαν αὐτῷ an honeycomb. 43. And he
took it, and did eat before
ἰχθύος ὀπτοῦ μέρος: 43
them. 44. And he said to
καὶ λαβὼν ἐνώπιον them, These are the words
αὐτῶν ἔφαγεν. which I spoke to you, while I
was yet with you, that all
things must be fulfilled,
which were written in the
Law of Moses, and in the
Prophets, and in the Psalms,
concerning me.
Cyrillus: Ostenderat dominus CYRIL; The Lord had shown His
discipulis manus et pedes, ut disciples His hands and His feet, that He
certificaret discipulos, quod corpus might certify to them that the same body
quod passum fuerat resurrexit. Ut which had suffered rose again. But to
adhuc autem magis certificaret, confirm them still more, He asked for
aliquid manducabile petiit; unde something to eat.
dicitur adhuc autem illis non
credentibus et mirantibus prae
gaudio dixit: habetis hic aliquid
quod manducetur?
Gregorius Nyssenus: Et iussu GREG NYSS. By the command of the

quidem legis Pascha cum law indeed the Passover was eaten with
amaricantibus edebatur; quia bitter herbs, because the bitterness of
adhuc amaritudo manebat, post bondage still remained, but after the
resurrectionem vero cibus favo resurrection the food is sweetened with
mellis dulcoratur; unde sequitur at a honeycomb; as it follows, And they
illi obtulerunt ei partem piscis assi, gave him a piece of a broiled fish, and a
et favum mellis. honeycomb.
Beda: Ad insinuandum ergo BEDE; To convey therefore the truth of

resurrectionis suae veritatem, non His resurrection, He condescends not
solum tangi a discipulis, sed etiam only to be touched by His disciples, but
convesci cum illis dignatur, ne to eat with them, that they might not
arbitrentur eum non solide, sed suspect that His appearance was not
imaginabiliter sibi apparere; unde actual, but only imaginary. Hence it
sequitur et cum manducasset follows, And when he had eaten before
coram eis, sumens reliquias, dedit them, he took the remnant, and gave to
eis. Manducavit quidem potestate, them. He ate indeed by His power, not
non ex necessitate: aliter absorbet from necessity. The thirsty earth absorbs
aquam terra sitiens, aliter sol water in one way, the burning sun in
calens; illa indigentia, iste potentia. another way, the one from want, the
other from power.
Graecus: Si damus dominum vere GREEK EX. But some one will say, If we
comedisse, demus et omnes allow that our Lord ate after His
homines post resurrectionem uti resurrection, let us also grant that all
ciborum fomentis. Sed quae ex men will after the resurrection take the
quadam dispensatione fiunt a nourishment of food. But these things
salvatore, non sunt regula et which for a certain purpose are done by
norma naturae; quoniam in our Savior, are not the rule and measure
quibusdam aliis dispensavit. of nature, since in other things He has
Resuscitabit enim nostra corpora purposed differently. For He will raise
incorrupta, qui tamen dereliquit our bodies, not defective but perfect and
proprii corporis foramina, quae incorrupt, who yet left on His own body
clavi foraverant, et lateris the prints which the nails had made, and
cicatricem, ut ostendat quod the wound in His side, in order to show
mansit post resurrectionem natura that the nature of His body remained the
corporis, nec est in aliam mutatus same after the resurrection, and that He
substantiam. was not changed into another
substance.
Beda: Manducavit ergo post BEDE; He ate therefore after the

resurrectionem, non quasi cibo resurrection, not as needing food, nor as
indigens, nec quasi in signifying that the resurrection which we
resurrectione quam expectamus, are expecting will need food; but that He
cibis egere significans; sed ut eo might thereby build up the nature of a
modo naturam corporis resurgentis rising body. But mystically, the broiled
astrueret. Mystice autem piscis fish of which Christ ate signifies the
assus, quem Christus comedit, sufferings of Christ. For He having
significat Christum passum: ipse condescended to lie in the waters of the
enim latere dignatus in aquis human race, was willing to be taken by
generis humani, capi voluit laqueo the hook of our death, and was as it
mortis nostrae; et quasi tribulatione were burnt up by anguish at the time of
assatus est tempore passionis His Passion. But the honeycomb was
suae: sed favus mellis nobis extitit present to us at the resurrection. By the
in resurrectione. In favo quidem honeycomb He wished to represent to
mellis utramque naturam us the two natures of His person. For
exprimere voluit personae suae. the honeycomb is of wax, but the honey
Favus quippe mellis in cera est; in the wax is the Divine nature in the
mel vero in cera, est divinitas in human.
humanitate.
Theophylactus: Videntur autem et THEOPHYL. The things eaten seem

comesta aliud habere mysterium: also to contain another mystery. For in
quod enim manducavit partem that He ate part of a broiled fish, He
piscis assi, significavit quod signifies that having burnt by the fire of
naturam nostram in huius vitae His own divinity our nature swimming in
mari natantem, assans eam igne the sea of this life, and dried up the
propriae deitatis, et exsiccans eius moisture which it had contracted from
humiditatem, quam a profundis the waves, He made it divine food; and
undis contraxerat, escam fecit that which was before abominable He
divinam; et eam quae prius erat prepared to be a sweet offering to God,
abominabilis, praeparavit Deo which the honeycomb signifies. Or by
cibum suavem; quod significat the broiled fish He signifies the active
favus mellis. Vel per piscem assum life, drying up the moisture with the
significat vitam activam coals of labor, but by the honeycomb,
consumentem nostram humilitatem the contemplative life on account of the
laborum prunis; contemplationem sweetness of the oracles of God.
vero significat per favum mellis,
propter dulcedinem eloquiorum
Dei.
Beda: Postquam autem visus est, BEDE; But after that He was seen,
tactus est et manducavit, ne in touched, and had eaten, lest He should
aliquo sensus humanos ludificasse seem to have mocked the human
videretur, misit manus ad senses in any one respect, He had
Scripturas; unde sequitur et dixit recourse to the Scriptures. And he said
ad illos: haec sunt verba quae to them, These are the words which I
locutus sum ad vos cum adhuc spoke to you, when I was yet with you,
essem vobiscum; idest, cum adhuc that is, when I was as yet in the mortal
essem in carne mortali, in qua flesh, in which you also are. He indeed
estis et vos: tunc quidem in eadem was then raised again in the same flesh,
carne resuscitatus erat, sed cum but was not in the same mortality with
illis in eadem mortalitate non erat: them. And He adds, That all things must
et subdit quoniam necesse est be fulfilled which were written in the Law
impleri omnia quae scripta sunt in of Moses, and in the Prophets, and in
lege Moysi et prophetis et Psalmis the Psalms, concerning me.
de me.
Augustinus de Cons. Evang: AUG. Let those then who dream that
Illud attendant qui magicis artibus Christ could have done such things by
Christum tanta potuisse, et nomen magical arts, and by the same art have
suum ad apostolos in se consecrated His name to the nations to
convertendos arte ipsa be converted to Him, consider whether
consecrasse delirant, utrum potuit He could by magical arts fill the
magicis artibus prophetas divino Prophets with the Divine Spirit before
spiritu antequam in terra He was born. For neither supposing that
nasceretur implere. Neque enim si He caused Himself to be worshipped
magicis artibus fecit ut coleretur et when dead, was He a magician before
mortuus, magus erat antequam He was born, to whom one nation was
natus, cui prophetando venturo as assigned to prophesy His coming.
gens una deputata est.
Lectio 6
44 εἶπεν δὲ πρὸς 45. Then opened he their

αὐτούς, οὗτοι οἱ λόγοι understanding, that they
might understand the
μου οὓς ἐλάλησα πρὸς Scriptures, 46. And said to
ὑμᾶς ἔτι ὢν σὺν ὑμῖν, them, Thus it is written, and
ὅτι δεῖ πληρωθῆναι thus it behoved Christ to
πάντα τὰ γεγραμμένα suffer, and to rise from the
dead the third day: 47. And
ἐν τῷ νόμῳ μωϋσέως
that repentance and
καὶ τοῖς προφήταις remission of sins should be
καὶ ψαλμοῖς περὶ preached in his name among
ἐμοῦ. 45 τότε all nations, beginning at
Jerusalem. 48. And you are
διήνοιξεν αὐτῶν τὸν witnesses of these things. 49.
νοῦν τοῦ συνιέναι τὰς And, behold, I send the
γραφάς. 46 καὶ εἶπεν promise of my Father upon
αὐτοῖς ὅτι οὕτως you: but tarry you in the city
of Jerusalem, until you be
γέγραπται παθεῖν τὸν
endued with power from on
Χριστὸν καὶ high.
ἀναστῆναι ἐκ νεκρῶν
τῇ τρίτῃ ἡμέρᾳ, 47 καὶ
κηρυχθῆναι ἐπὶ τῷ
ὀνόματι αὐτοῦ
μετάνοιαν εἰς ἄφεσιν
ἁμαρτιῶν εἰς πάντα
τὰ ἔθνη — ἀρξάμενοι
ἀπὸ ἰερουσαλήμ: 48
ὑμεῖς μάρτυρες
τούτων. 49 καὶ [ἰδοὺ]
ἐγὼ ἀποστέλλω τὴν
ἐπαγγελίαν τοῦ
πατρός μου ἐφ' ὑμᾶς:
ὑμεῖς δὲ καθίσατε ἐν
τῇ πόλει ἕως οὗ
ἐνδύσησθε ἐξ ὕψους
δύναμιν.
Beda: Postquam praebuit se BEDE; After having presented Himself to

videndum oculis, manibus be seen with the eye, and handled with
contrectandum, legis hands, and having brought to their minds
commemoravit Scripturas, the Scriptures of the law, He next
consequenter aperuit sensum, ut opened their understanding that they
intelligatur quod legitur; unde should understand what was read.
dicitur tunc aperuit illis sensum ut
intelligerent Scripturas.
Theophylactus: Alioquin THEOPHYL. Otherwise, how would their

quomodo eorum anima turbata et agitated and perplexed minds have
vacillans, circa Christi mysterium learnt the mystery of Christ. But He
studuisset? Sed et verbis eos taught them by His words; for it follows,
docuit; sequitur enim et dixit eis, And said to them, Thus it is written, and
quoniam sic scriptum est, et sic thus it behooved Christ to suffer, that is,
oportebat Christum pati, scilicet by the wood of the Cross.
per lignum crucis.
Beda: Perdidit autem Christus BEDE; But Christ would have lost the
fructum passionis, si non esset fruit of His Passion had He not been the
veritas resurrectionis; unde subdit Truth of the resurrection, therefore it is
et resurgere a mortuis die tertia. said, And to rise form the dead. He then
Deinde post commendatam sui after having commended to them the
corporis veritatem, commendat truth of the body, commends the unity of
Ecclesiae unitatem, cum subdit et the Church, adding, And that repentance
praedicari in nomine eius and remission of sins should be
poenitentiam et remissionem preached in his name among all nations.
peccatorum in omnes gentes.
Eusebius: Dictum enim erat: EUSEBIUS. For it was said, Ask of me,
postula a me, et dabo tibi gentes and I will give you the heathen for your
hereditatem tuam. Oportebat inheritance. But it was necessary that
autem conversus ex gentibus those who were converted from the
expiari a quolibet contagio et Gentiles should be purged from a certain
macula per ipsius virtutem, quasi stain and defilement through His virtue,
contaminatos ab errore being as it were corrupted by the evil of
Daemonum idololatriae, et quasi the worship of devils, and as lately
nuper conversos a vita execrabili converted from an abominable and
et impudica: et ideo dicit, quod unchaste life. And therefore He says that
oportet praedicari prius quidem it behoves that first repentance should
poenitentiam, consequenter be preached, but next, remission of sins,
remissionem peccatorum in to all nations. For to those who first
omnes gentes: eis enim qui prius showed. repentance for their sins, by His
quidem veram ostenderunt saving grace He granted pardon of their
malorum poenitentiam, salubri transgression, for whom also He
gratia veniam commissorum endured death.
donavit, pro quibus et mortem
subiit.
Theophylactus: In hoc vero quod THEOPHYL. But herein that He says,

dicit poenitentiam et remissionem Repentance and remission of sins, He
peccatorum, etiam de Baptismate also makes mention of baptism, in which
meminit, in quo per depositionem by the putting off of our past sins there
priorum scelerum subsequitur follows pardon of iniquity. But how must
venia peccatorum. Sed quo pacto we understand baptism to be performed
intelligetur in solo Christi nomine in the name of Christ alone, whereas in
Baptisma fieri, cum alibi mandet another place He commands it to be in
hoc fieri in nomine patris et filii et the name of the Father, and the Son,
spiritus sancti? Et primo quidem and the Holy Ghost. First indeed we say
dicimus, quod non intelligitur quod that it is not meant that baptism is
in solo Christi nomine fiat administered in Christ’s name alone, but
Baptisma, sed quod Christi that a person is baptized with the
Baptismate aliquis baptizetur, idest baptism of Christ, that is, spiritually, not
spiritualiter, non Iudaice, nec tali Judaically, nor with the baptism,
quali Ioannes baptizabat ad solam wherewith John baptized to repentance
poenitentiam, sed ad spiritus almi only but to the participation of the
participationem; sicut et Christus blessed Spirit; as Christ also when
in Iordane baptizatus ostendit baptized in Jordan manifested the Holy
spiritum sanctum in specie Spirit in the form of a dove. Moreover
columbina. Porro Baptisma in you must understand baptism in Christ’s
Christi nomine, idest morte Christi, name to be in His death. For as He after
intelligas: sicut enim ipse post death rose again on the third day, so we
mortem triduo resurrexit, sic et nos also are three times dipped in the water,
ter in aquam mergimur, et and fitly brought out again, receiving
consequenter emergimur, thereby an earnest of the immortality of
incorruptibilitatis spiritus arrham the Spirit. This name of Christ also
recipientes. Hoc etiam Christi contains in itself both the Father as the
nomen continet in se et patrem Anointer and the Spirit as the Anointing,
quasi unctorem, et spiritum quasi and the Son as the Anointed, that is, in
unctionem, et filium quasi unctum, His human nature. But it was fitting that
scilicet secundum humanam the race of man should no longer be
naturam. Non autem decebat divided into Jews and Gentiles, and
amplius bipartitum esse humanum therefore that He might unite all in one,
genus in Iudaeos et gentiles: et He commanded that their preaching
ideo, ut omnes in unum uniret, should begin at Jerusalem but be
mandavit incipere sermonem a finished with the Gentiles. Hence it
Ierusalem et ad gentes terminari; follows, Beginning at Jerusalem.
unde sequitur incipientibus ab
Ierusalem.
Beda: Non solum quia credita sunt BEDE; Not only because to them were
illis eloquia Dei, et eorum est entrusted the oracles of God, and theirs
adoptio filiorum et gloria; verum is the adoption and the glory, but also
etiam ut gentes variis erroribus that the Gentiles entangled in various
implicatae, hoc maxime indicio errors might by this sign of Divine mercy
divinae pietatis ad spem veniae be chiefly invited to come to hope,
provocentur, quod eis qui filium seeing that to them even who crucified
Dei crucifixerunt, venia the Son of God pardon is granted.
concedatur.
Chrysostomus: Insuper ne CHRYS. Further, lest any should say

dicerent aliqui, quod omissis notis that abandoning their acquaintances
iverunt se ostentaturos ad they went to show themselves, (or as it
extraneos, ideo prius apud ipsos were to vaunt themselves with a kind of
occisores pandunt resurrectionis pomp,) to strangers therefore first
signa in eadem civitate in qua among the very murderers themselves
prorupit temerarius ausus. Ubi are the signs of the resurrection
enim crucifixores credere videntur, displayed, in that very city wherein the
frantic outrage burst forth. For where the
resurrectio plurimum crucifiers themselves are seen to
demonstratur. believe, there the resurrection is most of
all demonstrated.
Eusebius: Quod si ea quae EUSEBIUS. But if those things which

Christus praedixit, iam sortiuntur Christ foretold are already receiving their
effectum, et verbum eius vivax et accomplishment, and His word is
efficax per universum mundum perceived by a seeing faith to be living
oculata fide perspicitur, tempus est and effectual throughout the whole
non incredulos esse erga eum qui world; it is time for men not to be
protulit verbum. Eum enim unbelieving towards Him who uttered
necesse est divinam vitam ducere that word. For it is necessary that He
cuius opera vivida verbis consona should live a divine life, whose living
ostenduntur; quae quidem works are shown to be agreeable to His
ministerio apostolorum impleta words; and these indeed have been
sunt; unde subdit vos autem estis fulfilled by the ministry of the Apostles.
testes horum, mortis scilicet et Hence He adds, But you are witnesses
resurrectionis. of these things, &c. that is, of My death
and resurrection.
Theophylactus: Consequenter ne THEOPHYL. Afterwards, lest they

turbati cogitarent: quomodo nos should be troubled at the thought, How
homines idiotae testimonium shall we private individuals give our
perhibebimus gentibus et Iudaeis, testimony to the Jews and Gentiles who
qui te occiderunt? Subiungit et ego have killed Thee? He subjoins, And,
mittam promissum patris mei in behold, I send the promise of my Father
vos; quod scilicet per Ioelem upon you, &c. which indeed He had
promiserat dicens: effundam promised by the mouth of the prophet
spiritum meum super omnem Joel, I will pour my Spirit upon all flesh.
carnem.
Chrysostomus: Sicut autem CHRYS. But as a general does not

milites invasuros multos nemo dux permit his soldiers who are about to
exire sinit donec armati sint; sic et meet a large number, to go out until they
discipulos ante spiritus are armed, so also the Lord does not
descensum, ad conflictum egredi permit His disciples to go forth to the
non permittit; unde subdit vos conflict before tile descent of the Spirit.
autem sedebitis in civitate And hence He adds, But tarry you in the
quoadusque induamini virtute ex city of Jerusalem, until you be endued
alto. with power from on high.
Theophylactus: Idest, virtute non THEOPHYL. That is, not with human but
humana, sed caelesti. Nec dixit: heavenly power. He said not, until you
suscipiatis, sed induamini, receive, but be endued with, showing the
integram tutelam spiritualis entire protection of the spiritual armor.
velaminis indicans.
Beda: De hac autem virtute, idest BEDE; But concerning the power, that is,
spiritu sancto, dicit etiam Angelus the Holy Spirit, the Angel also says to
Mariae: et virtus altissimi Mary, And the power of the Highest shall
obumbrabit tibi; et ipse dominus overshadow you. And the e Lord Himself
alibi: nam et ego novi virtutem de says elsewhere, For I know that virtue is
me exisse. gone out of me.
Theophylactus: Cur autem non CHRYS. But why did not the Spirit come
Christo praesente, vel eo while Christ was present, or immediately
discedente statim spiritus venit? on His departure? Because it was fitting
Decebat enim eos fieri cupidos rei, that they should become desirous of
et demum recipere gratiam: tunc grace, and then at length receive it. For
enim magis ad Deum erigimur, we are then most awakened towards
cum incumbit necessitas. God, when difficulties press upon us. It
Oportebat enim interim nostram was necessary in the mean time that our
comparere naturam in caelo, et nature should appear in Heaven, and the
foedera consummari, ac deinde covenants be completed, and that then
spiritum advenire et gaudia the Spirit should come, and pure joys be
celebrari serena. Attende etiam experienced. Mark also what a necessity
quantam eis necessitatem He imposed upon them of being at
imposuit Hierosolymis esse, in eo Jerusalem, in that He promised that the
quod illic spiritum promisit largiri. Spirit should there be given them. For
Ne enim rursus post eius lest they should again flee away after
resurrectionem aufugerent, hac His resurrection by this expectation, as it
expectatione quasi quodam were a chain, He kept them all there
vinculo omnes simul eos ibi together. But He says, until you be
detinuit. Dicit autem donec endued from on high. He did not express
induamini virtute ex alto; nec the time when, in order that they may be
expressit quando, ut sint iugiter constantly watchful. But why then marvel
vigiles. Quid ergo miraris, si diem that He does not reveal to us our last
nobis novissimum non pandit, cum day, when He would not even make
diem hunc propinquum pandere known this day which was close at hand.
noluit?
Gregorius Reg. Pastor.: GREG. They then are to be warned,

Admonendi sunt ergo quos a whom age or imperfection hinders from
praedicationis officio vel the office of preaching, and yet rashness
imperfectio vel aetas prohibet, et impels, lest while they hastily arrogate to
tamen praecipitatio impellit, ne themselves so responsible an office,
dum sibi tantum onus officii they should cut themselves off from the
praecipitatione arrogant, viam sibi way of future amendment. For the Truth
subsequentis meliorationis Itself which could suddenly strengthen
abscindant. Ipsa enim veritas, those whom it wished, in order to give an
quae repente quos vellet roborare example to those that follow, that
potuisset; ut exemplum imperfect men should not presume to
sequentibus daret, ne imperfecti preach, after having fully instructed the
praedicare praesumerent; disciples concerning the virtue of
postquam plene discipulos de preaching, commanded them to abide in
virtute praedicationis instruxit, the city, until they were endued with
mandavit eis ut in civitate power from on high. For we abide in a
sederent, donec induerentur city, when we keep ourselves close
virtute ex alto. In civitate quippe within the gates of our minds, lest by
sedemus, si intra mentium speaking we wander beyond them; that
nostrarum nos claustra when we are perfectly endued with
constringimus, ne loquendo divine power, we may then as it were go
exterius evagemur; ut cum virtute out beyond ourselves to instruct others.
divina perfecte induimur, tunc
quasi a nobismetipsis foras etiam
alios instruentes exeamus.
Ambrosius: Consideremus autem AMBROSE; But let us consider how

quomodo secundum Ioannem according to John they received the Holy
acceperint spiritum sanctum; hic Spirit, while here they are ordered to
autem in civitate iubentur sedere, stay in the city until they should be
quoadusque induantur virtute ex endued with power from on high. Either
alto. Sed spiritum sanctum vel illis He breathed the Holy Spirit into the
undecim quasi perfectioribus eleven as being more perfect, and
insufflavit, et reliquis postea promised to give it to the rest afterwards;
tribuendum promittit; vel eisdem ibi or to the same persons He breathed in
insufflavit, hic spopondit. Nec the one place He promised in the other.
videtur esse contrarium, cum Nor does there seem to be any
divisiones sint gratiarum. Ergo contradiction, since there are diversities
aliam insufflavit ibi operationem, of graces. Therefore one operation He
hic aliam pollicetur: ibi enim breathed into them there, another He
remittendorum gratia tributa est promised here. For there the grace of
peccatorum; quod videtur esse remitting sins was given, which seems to
augustius: et ideo insufflatur a be more confined, and therefore is
Christo, ut credas de Deo spiritum breathed into them by Christ, that you
sanctum Christi, et credas de Deo may believe the Holy Spirit to be of
spiritum: Deus enim solus peccata Christ, to be from God. For God alone
dimittit. Lucas autem linguarum forgives sins. But Luke describes the
gratiam describit effusam. pouring, forth of the grace of speaking
with tongues.
Chrysostomus: Vel dicit: accipite CHRYS. Or He said, Receive you the

spiritum sanctum, ut eos idoneos Holy Spirit, that He might make them fit
faceret ad receptionem: aut quod to receive it, or indicated as present that
futurum est, ut praesens indicavit. which was to come.
Augustinus de Trin: Vel dominus AUG. Or the Lord after His resurrection
post resurrectionem suam bis gave the Holy Spirit twice, once on
dedit spiritum sanctum: semel in earth, because of the love of our
terra propter dilectionem neighbor, and again from heaven,
proximorum, et iterum de caelo because of the love of God.
propter dilectionem Dei.
Lectio 7
50 ἐξήγαγεν δὲ 50. And he led them out as far

αὐτοὺς [ἔξω] ἕως as to Bethany and he lifted up
his hands, and blessed them.
πρὸς βηθανίαν, καὶ 51. And it came to pass, while
ἐπάρας τὰς χεῖρας he blessed them, he was
αὐτοῦ εὐλόγησεν parted from them, and carried
αὐτούς. 51 καὶ up into heaven. 52. And they
worshipped him, and returned
ἐγένετο ἐν τῷ
to Jerusalem with great joy:
εὐλογεῖν αὐτὸν 53. And were continually in the
αὐτοὺς διέστη ἀπ' temple, praising and blessing
αὐτῶν καὶ ἀνεφέρετο God. Amen.
εἰς τὸν οὐρανόν. 52
καὶ αὐτοὶ
προσκυνήσαντες
αὐτὸν ὑπέστρεψαν
εἰς ἰερουσαλὴμ μετὰ
χαρᾶς μεγάλης, 53
καὶ ἦσαν διὰ παντὸς
ἐν τῷ ἱερῷ
εὐλογοῦντες τὸν
θεόν.
Beda: Praetermissis omnibus BEDE; Having omitted all those things

quae per quadraginta dies agi a which may have taken place during forty-
domino cum discipulis potuerunt, three days between our Lord and His
primo diei resurrectionis eius disciples, St. Luke silently joins to the first
coniungit tacite novissimum diem day of the resurrection, the last day when
quo ascendit in caelum, dicens He ascended into heaven, saying, And he
eduxit autem eos foras in led them out as far as to Bethany. First,
Bethaniam. Primo quidem indeed, because of the name of the place,
propter nomen civitatis, quae which signifies “the house of obedience.”
domus obedientiae dicitur: qui For He who descended because of the
enim propter inobedientiam disobedience of the wicked, ascended
perversorum descendit, propter because of the obedience of the
obedientiam conversorum converted. Next, because of the situation
ascendit. Deinde propter situm of the same village, which is said to be
eiusmodi villae, quae in latere placed on the side of the mount of Olives;
montis olivarum posita esse because He has placed the foundations,
narratur: quia videlicet obedientis as it were, of the house of the obedient
Ecclesiae domus in ipsius summi Church, of faith, hope, and love, in the
montis, idest in Christi, latere, side of that highest mountain, namely,
fidei, spei dilectionisque suae Christ. But He blessed them to whom He
fundamenta locavit. Eos autem had delivered the precepts of His
benedicit, quibus praecepta teaching; hence it follows, And he lifted up
docendi tradiderat; unde sequitur his hands, and blessed them.
et elevatis manibus suis benedixit
eis.
Theophylactus: Forsan vim THEOPHYL. Perhaps pouring into them a

conservativam influens eis usque power of preservation, until the coming of
ad adventum spiritus; et fortassis the Spirit; and perhaps instructing them,
instruens nos, ut quoties that as often as we go away, we should
recedimus, benedictionibus commend to God by our blessing those
subditos Dei commendemus. who are placed under us.
Origenes: Quod autem elevatis ORIGEN; But that He blessed them with
manibus benedixit eos, significat uplifted hands, signifies that it becomes
quod deceat benedicentem him who blesses any one to be furnished
cuiquam ornatum esse variis with various works and labors in behalf of
operibus et arduis respectu others. For in this way are the hands
aliorum: sic enim manus tolluntur raised up on high.
in altum.
Chrysostomus: Attende autem, CHRYS. But observe, that the Lord

quod dominus bravia repromissa submits to our sight the promised
aspectui subicit. Promiserat rewards. He had promised the
quidem corporum resurrection of the body; He rose from the
resurrectionem: a mortuis dead, and conferred with His disciples for
resurrexit, et per quadraginta forty days. It is also promised that we
dies discipulos certificat. shall be caught up in the clouds through
Promittitur etiam, quod in nubibus the air; this also He made manifest by His
rapiemur in aera; et hoc ipse works. For it follows, And it came to pass,
patefecit per opera; sequitur enim while he blessed them, he was parted,
et factum est dum benediceret &c.
illis, recessit ab eis, et ferebatur
in caelum.
Theophylactus: Et Elias quidem THEOPHYL. And Elias indeed was seen,

videbatur quasi assumi in as it were, to be taken up into heaven, but
caelum; sed salvator ipse the Savior, the forerunner of all, Himself
praecursor omnium ascendit in ascended into heaven to appear in the
caelum, appariturus divino Divine sight in His sacred body; and
conspectui in sacro suo corpore: already is our nature honored in Christ by
et iam nostra natura in Christo a certain Angelic power.
honoratur a qualibet virtute
angelica.
Chrysostomus: Sed dices: quid CHRYS. But you will say, How does this
interest mea? Quia et tu in concern me? Because you also shall be
nubibus suscipieris similiter: nam taken up in like manner into the clouds.
corpus tuum connaturale est illi For your body is of like nature to His body,
corpori. Erit igitur et corpus tuum therefore shall your body be so light, that
tam agile ut possit transire per it can pass through the air. For as is the
aera; nam sicut caput, sic et head, so also is the body; as the
corpus; sicut principium, sic et beginning, so also the end. See then how
finis. Aspice autem quomodo you are honored by this beginning. Man
honoratus es per hoc principium. was the lowest part of the rational
Infima pars rationalis creaturae creation, but the feet have been made the
homo erat; sed pedes effecti sunt head, being lifted up aloft into the royal
caput, sublimati in regiam sedem throne in their head.
in suo capite.
Beda: Ascendente autem in BEDE; When the Lord ascended into

caelum domino, discipuli heaven, the disciples adoring Him where
adorantes ubi steterunt His feet lately stood, immediately return to
novissime pedes eius, confestim Jerusalem, where they were commanded
Hierosolymam redeunt, ubi to wait for the promise of the Father, for it
promissionem patris sunt follows, And they worshipped him, and
expectare praecepti; sequitur returned, &c. Great indeed was their joy,
enim et ipsi adorantes regressi for they rejoice that their God and Lord
sunt in Ierusalem cum gaudio after the triumph of His resurrection had
magno. Gaudia magna agunt, also passed into the heavens.
quia Deum ac dominum suum
post triumphum resurrectionis
etiam caelos penetrasse
laetantur.
Graecus: Et erant vigilantes: non GREEK EX. And they were watching,
degentes in propriis Laribus, sed praying, and fasting, because indeed they
expectantes supernam gratiam were not living in their own homes, but
conversantur in templo, inter were abiding in the temple, expecting the
cetera etiam loci honestatem grace from on high; among other things
adicientes; unde dicitur et erant also learning from the very place piety
semper in templo. and honesty. Hence it is said, And were
continually in the temple.
Theophylactus: Nondum aderat THEOPHYL. The Spirit had not yet come,
spiritus, et iam spiritualiter and yet their conversation is spiritual.
conversantur: prius erant reclusi, Before they were shut up; now they stand
iam stant in medio principum in the midst of the chief priests; distracted
sacerdotum, nec aliquo by no worldly object, but despising all
distrahuntur mundano, sed things, they praise God continually; as it
omnibus contemptis iugiter Deum follows, Praising and blessing God.
laudant; sequitur enim laudantes
et benedicentes Deum.
Beda: Et attende, quod Lucas BEDE; And observe that among the four
inter quatuor animalia caeli beasts in heaven, Luke is said to be
designatus accipitur per vitulum; represented by the calf, for by the
cuius victima, qui in sacerdotium sacrifice of a calf, they were ordered to be
eligebantur, initiari sunt iussi, eo initiated who were chosen to the
quod ipse sacerdotium Christi priesthood; and Luke has undertaken to
ceteris amplius exponendum explain more fully than the rest the
suscepit; et Evangelium suum, priesthood of Christ; and his Gospel,
quod a ministerio templi per which he commenced with the ministry of
sacerdotium Zachariae coepit, in the temple in the priesthood of Zacharias,
templi devotione complevit: et he has finished with the devotion in the
apostolos ibi ministros novi temple. And he has placed the Apostles
sacerdotii futuros, non in there, about to be the ministers of a new
victimarum sanguine, sed in priesthood, not in the blood of sacrifices,
laude Dei et in benedictione but in the praises of God and in blessing,
conclusit: ut in loco orationis et that in the place of prayer and amidst the
inter laudum devotiones praises of their devotion, they might wait
promissum spiritus sancti with prepared hearts for the promise of
adventum paratis cordibus the Spirit.
expectent.
Theophylactus: Quos nos THEOPHYL. Whom imitating, may we

imitantes, in sacra vita semper ever dwell in a holy life, praising and
degamus, laudantes et blessing God; to Whom be glory and
benedicentes Deum, cui est blessing and power, for ever and ever.
gloria et benedictio et virtus in Amen.
saecula. Amen.

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GOSPEL OF SAINT LUKE

Translated by John Henry Newman

Induam caelos tenebris, et I will clothe the heavens

Glossa: Inter cetera incarnationis Gloss: Among the mysteries of the

Augustinus de Cons. Evang: Lucas Augustine, On the consistency of

Ambrosius in Luc: Vitulus enim Ambrose, on Luke: For the priestly

Glossa: Quia igitur passionem Christi Gloss: Because Luke principally

Hieronymus super Isaiam: Et Jerome, on Isaiah: Christ was

Hieronymus de viris Jerome, on illustrious men: Luke's

Ambrosius in Luc: Nam licet Ambrose, on Luke: Although

Eusebius in Eccles. HistIs ergo Eusebius, Ecclesiastical History:

Hieronymus super Isaiam: Dicit Jerome, on Isaiah: He says that he

Graecus expositor: Cum autem A Greek expositor: Since Luke was

Eusebius in Eccles. Hist: Tradunt Eusebius, Ecclesiastical History:

Chrysostomus super Matthaeum: Chrysostom, on Matthew: Each of

Augustinus de Cons. Evang: Eo Augustine, on the consistency of

Et haec prooemialiter dicta sufficiant. And this suffices as an introduction.

1 ἐπειδήπερ πολλοὶ 1. Forasmuch as many

Eusebius Eccles. Hist: Lucas in EUSEBIUS; St. Luke at the

Ambrosius in prooem. in Lucam: AMBROSE; For as many among the

Origenes in Lucam: Dicit autem TITUS BOSTRENSIS; He says, of

Chrysostomus: Evangelista autem CHRYSOSTOM; The Evangelist was

Eusebius Eccles. Hist: Certus est EUSEBIUS; Luke is a sure witness,

Chrysostomus: Dicit autem CHRYS. He says, were eyewitnesses,

Ambrosius: Nam congruit ista AMBROSE; This expression is used,

Cyrillus: Quod autem dicit, huius CYRIL; In what he says of the

Origenes: Et in Exodo quidem ORIGEN; It is written in Exodus, The

Theophylactus: Ex hoc enim THEOPHYLACT; By these words it is

Beda in Lucam: Et tamen BEDE; Nevertheless both Matthew

Origenes: Deinde facultatem ORIGEN; St. Luke hereby explains to

Ambrosius: Cum dicit visum est et AMBROSE; When he says, It seemed

Theophylactus: Scribit autem ad THEOPHYLACT; He writes to

Beda: Theophilus autem BEDE; Theophilus means, “loving

Theophylactus in Lucam: THEOPHYLACT; For frequently, when

Chrysostomus: Vel aliter. Totum GREEK EX. The whole preface of in

5 ἐγένετο ἐν ταῖς 5. There was in the days of

Chrysostomus: Evangelicae CHRYSOSTOM; St. Luke commences

Beda in Lucam: Tempus autem BEDE; Now the time of Herod, i. c. of a

Ambrosius: Docet autem nos AMBROSE; Divine Scripture teaches

Beda: De sacerdotali enim BEDE; For John was allotted a Priestly

Ambrosius: Genus autem AMBROSE; His birth is implied in the

Beda: Erant enim principes BEDE; There were Princes of the

Theophylactus: Volens etiam THEOPHYLACT; Wishing to show also

Ambrosius in Lucam: Et sic AMBROSE; Here their whole character

Origenes in Lucam: Potest etiam A righteous act may also be done

Chrysostomus: Non solum autem CHRYSOSTOM; Not only Elisabeth, but

Theophylactus: Et ut etiam tu THEOPHYLACT; And that you might

8 ἐγένετο δὲ ἐν τῷ 8. And it came to pass, that

Ambrosius: Videtur autem hic AMBROSE; Zacharias seems here to be

11 ὤφθη δὲ αὐτῷ 11. And there appeared to him

Chrysostomus: Ingressus CHRYSOSTOM; When Zacharias

Origenes in Lucam: Et hoc ORIGEN; And we speak thus not only of

Chrysostomus: Manifeste autem CHRYSOSTOM; But the angel evidently

Damascenus de fide Orth: DAMASCENE; Angels, however, are

Basilius: Dicit autem altaris THEOPHYLACT; It is said the altar of

Ambrosius: Non immerito autem AMBROSE; It was not without good

Chrysostomus: Non potest CHRYSOSTOM; The justest of men can

Origenes in Lucam: Nova ORIGEN; A new face suddenly

Athanasius in vita Antonii: ATHANASIUS; Whereby it is not difficult

Augustinus de quaest. Evang: AUGUSTINE; Now here we must first

Chrysostomus: Vel quod CHRYSOSTOM; Or it means, that this

Theophylactus: Quasi ipso THEOPHYLACT; As if when Zacharias

Ambrosius: Vel aliter. Plena AMBROSE; Or, as follows; Divine mercy