Catena Aurea. COMMENTARY ON THE FOUR GOSPELS, COLLECTED OUT OF THE WORKS OF THE FATHERS BY S. THOMAS AQUINAS. ST. LUKE.—VOL. II. NEW EDITION. Oxford and London : JAMES PARKER AND CO. 1874. 226 T36cE v.5 CHAP. XL 1. And it came to pass, that, as He was praying in a certain place, when He ceased, one of His disciples said unto Him, Lord, teach us to pray, as John also taught his disciples. 2. And He said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3. Give us day by day our daily bread. 4. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation ; but deliver us from evil. Bede. After the account of the sisters, who signified the two lives of the Church, our Lord is not without reason related to have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He taught contains in itself the mystery of each life, and the perfection of the lives themselves is to be obtained not by our own strength, but by prayer. Hence it is said, And it came to pass, that, as He was praying in a certain place. Cyril. Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the flesh, to follow human observances at the time convenient for them. For if He eats and drinks, He rightly was used to pray, that He might teach us not to vol. in. 2 c 386" GOSPEL ACCORDFNG TO CHAP. XI. be lukewarm in this duty, but to be the more diligent and earnest in our prayers. Tit. in Tit. Bost. The disciples having seen a new way of lifer atto desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When lie ceased, one of His disciples said to Sim, Lord, teach us ta pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in a manner that we ought not. Origen. And that he might point out the kind of teaching, the disciple proceeds, as John also taught his disciples. Of whom in truth Thou hast told us, that among them that are born of women there had arisen none greater than he. And because Thou hast commanded us to seek things that are great and eternal, whence shall we arrive at the knowledge of these but from Thee, our God and Saviour ? ereg. Greg. Nyss. He unfolds the teaching of prayer to His dis- Orat. ciples, who wisely desire the knowledge of prayer, directing Serm. l. them how they ought to beseech God to hear them. Basil. Basil. There are two kinds of prayer, one composed of praise Monast. with humiliation, the other of petitions, and more subdued. eap. l. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination, supplicate God as if of necessity forced thereto. And when you begin to pray, forget all visible and invisible creatures, but commence with the praise of Him who created all things. Hence it is added, And He says unto them, When you Pseudo- pray, say, Our Father. Pseudo-Aug. The first word, how tug' A«4P' gracious is it ? Thou durst not raise thy face to heaven, and suddenly thou receivest the grace of Christ. From an evil servant thou art made a good son. Boast not then of thy working, but of the grace of Christ; for therein is no arrogance, but faith. To proclaim what thou hast received is not pride, but devotion. Therefore raise thy eyes to thy Father, who begot thee by Baptism, redeemed thee by His Son. Say Father as a son, but claim no especial favour to thyself. Of Christ alone is He the especial Father, of us the common Father. For Christ alone He begot, but us He created. Matt. 6, 9. And therefore according to Matthew when it is said, Our Father, it is added, which art in heaven, that is, in those VER. 1—4. ST. LUKE. 387 heavens of which it was said, The heavens declare the Ps. 19, l. glory of God. Heaven is where sin has ceased, and where there is no sting of death. Theophyl. But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things. Greg. Nyss. See how great a preparation Greg. thou needest, to be able to say boldly to God, O Father, for ^rat* if thou hast thy eyes fixed on worldly things, or courtest the Serm. 2, praise of men, or art a slave to thy passions, and utterest this prayer, I seem to hear God saying, Whereas thou that art of a corrupt life callest the Author of the incorruptible thy Father, thou pollutest with thy defiled lips an incorruptible name. For He who commanded thee to call Him Father, gave thee not leave to utter lies. But the highest of etSerm.s-all good things is to glorify God's name in our lives. Hence He adds, Hallowed be Thy name. For who is there so debased, as when he sees the pure life of those who believe, does not glorify the name invoked in such a life. He then who says in his prayer, Be Thy name, which I call upon, hallowed in me, prays this, " May I through Thy concurring aid be made just, abstaining from all evil." Chrys. For as when a man gazes upon the beauty of the heavens, he says, Glory be to Thee, 0 God; so likewise when he beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. Pseudo-Aug. Or it is said, pseudo~ Hallowed be Thy name; that is, let Thy holiness be known to all A"g* 9 ' . J ubi sup. the world, and let it worthily praise Thee. For praise becometh ps# 33. the upright, and therefore He bids them pray for the cleansing of the whole world. Cyril. Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they Dan. 9, will confess the Holy of Holies. Tit. Bost. And because in 24# the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known. Origen. Or, because the name of God is given by idolaters, and those who are in error, to idols and creatures, it has not as yet been so made holy, as to be separated from those things from which it ought to be. He teaches us therefore to pray that the name of God may be appropriated to the only true God; to whom alone belongs what follows, Thy 2c2 388 GOSPEL ACCORDING TO CHAP. XI. Greg, ubi sup. ubi sup. Luke 17, 21. Greg. Orat. Dom. Serm. 4. Aug. in Enchirid. c. 116. kingdom come, to the end that may be put down all the rule, authority, and power, and kingdom of the world, together with sin which reigns in our mortal bodies. Greg. Nyss. We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy kingdom come, that is, May Thy Holy Spirit come upon us to purify us. Pseudo-Aug. For then cometh the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. Cyril. Or they who say this seem to wish to have the Saviour of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew, Thy will be done, as in heaven, so in eartha. Chrys. As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou wiliest, we may will also. Greg. Nyss. For since He says that the life of man after the resurrection will be like to that of Angels, it follows, that our life in this world should be so ordered with respect to that which we hope for hereafter, that living in the flesh we may not live according to the flesh. But hereby the true Physician of souls destroys the nature of the disease, that those who have been seized with sickness, whereby they have departed from the Divine will, may forthwith be released from the disease by being joined to the Divine will. For the health of the soul is the due fulfilment of the will of God. Aug. It seems according to the Evangelist Matthew, that the Lord's prayer contains seven petitions, but Luke has comprehended it in five. Nor in truth does the one disagree from the other, but the latter has suggested by his brevity how those seven are to be understood. For the name of God is hallowed in the spirit, but the kingdom of God is about to come at the resurrection of the body. Luke then, shewing that the third petition is in a manner a repetition of a This verse is omitted in the follow- For. Mm. Gat.; and by Origen, Jerome, ing MSS. of St. Luke, B. L. 1, 22, 130, Aug., Bede, Scholz in loc. 346. in the Versions Arm. Vulg. Corb. VER. 1----4. ST. LUKE. 389 the two former, wished to make it so understood by omitting it. He then added three others. And first, of daily bread, saying, Give us day by day our daily bread. Pseudo-Atjg. In app. the Greek the word is liriovcriov, that is, something added to Serm- 8l4u 7 ' ° supersub- the substance. It is not that bread which goes into the stantia-body, but that bread of everlasting life, which supports the em* substance of our soul. But the Latins call this "daily" bread, which the Greeks call " coming to." If it is daily bread, why is it eaten a year old, as is the custom with the Greeks in the east? Take daily what profits thee for the day; so live that thou mayest daily be thought worthy to receive. The death of our Lord is signified thereby, and the remission of sins, and dost thou not daily partake of that bread of life ? He who has a wound seeks to be cured; the wound is that we are under sin, the cure is the heavenly and dreadful Sacrament. If thou receivest daily, daily does " To-day" come unto thee. Christ is to thee To-day; Christ Heb.13,8. rises to thee daily. Tit. Bost. Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying " daily," He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us hath wrought a virtue surpassing all human virtues, as chastity, humility, and the rest. Cyril. Now perhaps some think it unfit for saints to seek from God bodily goods, and for this reason assign to these words a spiritual sense. But granting that the chief concern of the saints should be to obtain spiritual gifts, still it becomes them to see that they seek without blame, according to our Lord^s command, their common bre^d. For from the fact that He bids them ask for bread, that is daily food, it seems that He implies that they should possess nothing, but rather practise an honourable poverty. For it is not the part of those who have bread to seek it, but rather of those who are oppressed with want. Basil. As if He said, Bas^ -m For thy daily bread, namely, that which serves for our daily Re?- brev* wants, trust not to thyself, but fly to God for it, making 252. known to Him the necessities of thy nature. Chrys. We chrys. must then require of God the necessities of life; not varie- Hom. 23-ties of meats, and spiced wines, and the other things which 390 GOSPEL ACCORDING TO CHAP. XI. please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us. Greg. Greg. Nyss. Having taught us to take confidence through Orat. good works, He next teaches us to implore the remission Serm. 5. of our offences, for it follows, And forgive us our sins. Tit Jn Tit. Bost. This also was necessarily added, for no one Matt. is found without sin, that we should not be hindered from the holy participation on account of man's guilt. For whereas we are bound to render unto Christ all manner of holiness, who maketh His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly by the just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us. Cyril. For He wishes, if I may so speak, to make God the imitator of the patience which men practise, that the kindness which they have shewn to their fellowservants, they should in like man* ner seek to receive in equal balance from God, who recom* penses to each man justly, and knows how to have mercy upon all men. Chrys. Considering then these things, we ought to shew mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon, and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon perish. ubi sup Pseudo-Aug. But what is the debt except sin ? If thou hadst not received, thou wouldest not owe money to another. And therefore sin is imputed to you. For thou hadst money with which thou wert born rich, and made after the likeness and image of God, but thou hast lost what thou then hadst. As when thou puttest on pride thou losest the gold of humility, thou hast receipted the devil's debt which was not necessary; the enemy held the bond, but the Lord crucified it, and cancelled it with His blood. But the Lord is able, TER. 5—8. ST. LUKE. 391 who has taken away our sins and forgiven our debts, to guard us against the snares of the devil, who is wont t© produce sin in us. Hence it follows, And lead us not into temptation, such as we are not able to bear, but like the wrestler we wish only such temptation as the condition of man can sustain. Tit. Bost. For it is impossible not to Tit. ubi be tempted by the devil, but we make this prayer that we SUI>' may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, He leads us into temptation. Max. Or, the Lord commands us to pray, in Orat. Lead us not into temptation, that is, let us not have expe-rience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by involuntary and troublesome temptations, saying, My brethren, count it all joy when ye fall into divers temptations. James Basil. It does not however become us to seek by our '2; . prayers bodily afflictions. For Christ has universally . \n end, But deliver us from evil, Luke has not mentioned, that Enohirid. we might understand it belongs to the former, which was spoken of temptation. He therefore says, But deliver us, not, " And deliver us," clearly proving this to be one petition, "Do not this, but this." But let every one know that he is therein delivered from evil, when he is not brought into temptation. Psetjdo-Atjg. For each man seeks to be delivered from evil, that ubi sup. is, from his enemies and sin, but he who gives himself up to God, fears not the devil, for if God is for us, who can be against us ? Rom. 8, o 1. 5. And He said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; G. For a friend of mine in his journey is come to me, and I have nothing to set before him ? 392 GOSPEL ACCORDING TO CHAP. XT. 7. And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. Cyril. The Saviour had before taught, in answer to the request of His apostles, how men ought to pray. But it might happen that those who had received this wholesome teaching, poured forth their prayers indeed according to the form given to them, but carelessly and languidly, and then when they were not heard in the first or second prayer, left off praying. That this then might not be our case, He shews by means of a parable, that cowardice in our prayers is hurtful, but it is of great advantage to have patience in them. Hence it is said, And He says unto them, Which of you shall have a friend. Theophyl. God is that friend, who loveth all men, and wills that all should be saved. Ambrose. Who is a greater friend to us, than He who delivered up His body for us ? Now we have here another kind of command given us, that at all times, not only in the day, but at night, prayers should be offered up. For it follows, And shall go unto him Ps. 119, at midnight. As David did when he said, At midnight 62- I will rise and give thanks unto Thee. For he had no fear of awakening them from sleep, whom he knew to be ever watching. For if David who was occupied also in the necessary affairs of a kingdom was so holy, that seven times Ps. 119, in the day he gave praise to God, what ought we to do, who ought so much the more to pray, as we more frequently sin, through the weakness of our mind and body ? But if thou lovest the Lord thy God, thou wilt be able to gain favour, not only for thyself, but others. For.it follows, And Aug. say unto him, Friend, lend me three loaves, $c. Aug. But eiU1, ' what are these three loaves but the food of the heavenly mystery? For it may be that one has had a friend asking for what he cannot supply him with, and then finds that he has not what he is compelled to give. A friend then VER. 5—8. ST. LUKE. 393 comes to you on his journey, that is, in this present life, in which all are travelling on as strangers, and no one remains possessor, but to every man is told, Pass on, O stranger, give Ecclus. place to him that is coming. Or perhaps some friend of ' yours comes from a bad road, (that is, an evil life,) wearied and not finding the truth, by hearing and receiving which he may become happy. He comes to thee as to a Christian, and says, "Give me a reason," asking perhaps what you from the simplicity of your faith are ignorant of, and not having wherewith to satisfy his hunger, are compelled to seek it in the Lord's books. For perhaps what he asked is contained in the book, but obscure. You are not permitted to ask Paul himself, or Peter, or any prophet, for all that family is now resting with their Lord, and the ignorance of the world is very great, that is, it is midnight, and your friend who is urgent from hunger presses this, not contented with a simple faith ; must he then be abandoned ? Go therefore to the Lord Himself with whom the family is sleeping, Knock, and pray; of whom it is added, And he from within shall answer and say, Trouble me not. He delays to give, wishing that you should the more earnestly desire what is delayed, lest by being given at once it should grow common. Basil. For perhaps He delays purposely, to redouble your Basil. earnestness and coming to Him, and that you may know M°0"1stc> 1# what the gift of God is, and may anxiously guard what is given. For whatever a man acquires with much pains he strives to keep safe, lest with the loss of that he should lose his labour likewise. Gloss. He does not then take away the liberty of asking, Gloss. but is the more anxious to kindle the desire of praying, by ordin-shewing the difficulty of obtaining that we ask for. For it follows, The door is now shut. Ambrose. This is the door which Paul also requests may be opened to him, be- Col. 4, 3. seeching to be assisted not only by his own prayers, but those also of the people, that a door of utterance may be opened to him to speak the mystery of Christ. And perhaps that is the door which John saw open, and it was said to him, Rev. 4. i. Come up hither, and I will shew thee things which must be ^ugj 9.u* hereafter. Aug. The time then referred to is that of the qu. 21. famine of the word, when the understanding is shut up, and nmos ' 394 GOSPEL ACCORDING TO €HAP. XI. they who dealing out the wisdom of the Gospel as it were bread, preached throughout the world,are now in their secret rest with the Lord. And this it is which is added, And my children are with me in bed. Greg. Nyss. Well does He call those children who by the arms of righteousness have claimed to themselves freedom from passion, shewing that the good which by practice we have acquired, had been from the beginning laid up in our nature. For when any one renouncing the flesh, by living in the exercise of a virtuous life, has overcome passion, then he becomes as a child, and is insensible to the passions. But by the bed we understand Gloss. the rest of Christ. Gloss. And because of what has gone ordln* before He adds, I cannot rise and give thee, which must have Aujr. de reference to the difficulty of obtaining. Aug. Or else, the Ev^iib friend to whom the visit is made at midnight, for the loan of H. qu. 21. the three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to understand the Trinity, by which he may console the troubles of this present life. For his distress is the midnight in which he is compelled to be so urgent in his request for the three. Now by the three loaves it is signified, that the Trinity is of one substance. But by the friend coming from his journey is understood the desire of man, which ought to obey reason, but was obedient to the custom of the world, which He calls the way, from all things passing along it. Now when man is converted to God, that desire also is reclaimed from custom* But if not consoled by that inward joy arising from the spiritual doctrine which declares the Trinity of the Creator, he is in great straits who is pressed down by earthly sorrows, seeing that from all outward delights he is commanded to abstain, and within there is no refreshment from the delight of spiritual doctrine. And yet it is effected by prayer, that he who desires should receive understanding from God, even though there be no one by whom wisdom should be preached. For it follows, And if that man shall continue, fyc. The argument is drawn from the less to the greater. For, if a friend rises from his bed, and gives not from the force of friendship, but from weariness, how much more does God give who without weariness gives most abundantly whatever we ask? VER. 9—13. ST. LUKE. 395 Aug. But when thou shalt have obtained the three loaves, Aug. that is, the food and knowledge of the Trinity, thou hast u both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will put an end to your want. Learn and teach. Live and eat. Theophyl. Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who proves by temptations him who has nothing to set before Him, and who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are in danger. 9. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10. For every one that asketh receiveth; and he that seeketh findeth ; and to him that knocketh it shall be opened. 11. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent ? 12. Or if he shall ask an egg, will he offer him a scorpion ? 13. If ye then, being evil, know how to give good gifts unto your children : how much more shall your heavenly Father give the Holy Spirit to them that ask Him ? Aug. Having laid aside the metaphor, our Lord added an Aug. exhortation, and expressly urged us to ask, seek, and knock, u l Sl 396 GOSPEL ACCORDING TO CHAP. XT. until we receive what we are seeking. Hence He says, And 1 say unto you, Ask, and it shall be given you, Cyril. The words, I say unto you, have the force of an oath. For God doth not lie, but whenever He makes known anything to His hearers with an oath, He manifests the inexcusable littleness Chrys. of our faith. Chrys. Now by asking, He means prayer, but m°Matt ky seeking, zeal and anxiety, as He adds, Seek, and ye shall find. For those things which are sought require great care. And this is particularly the case with God. For there are many things which block up our senses. As then we search for lost gold, so let us anxiously seek after God. He shews also, that though He does not forthwith open the gates, we must yet wait. Hence He adds, Knock, and it shall be opened unto you; for if you continue seeking, you shall surely receive. For this reason, and as the door shut makes you knock, therefore He did not at once consent that you might Severus entreat. Greek Ex. Or by the word knock perhaps He Antioch. means seeking effectually, for one knocks with the hand, but the hand is the sign of a good work. Or these three may be distinguished in another way. For it is the beginning of virtue to ask to know the way of truth. But the second step is to seek how we must go by that way. The third step is when a man has reached the virtue to knock at the door, that he may enter upon the wide field of knowledge. All these things a man acquires by prayer. Or to ask indeed is to pray, but to seek is by good works to do things becoming our prayers. And to knock is to continue in prayer Aug. without ceasing. Aug. But He would not so encourage us Serm. 105. ^Q ask were jje noj. winmg to give. Let human slothfulness blush, He is more willing to give than we to receive. Ambrose. Now he who promises anything ought to convey a hope of the thing promised, that obedience may follow commands, faith, promises. And therefore He adds, For every one that asketh receiveth. Origen. But some one may seek to know, how it comes that they who pray are not heard? To which we must answer, that whoso sets about seeking in the right way, omitting none of those things which avail to the obtaining of our requests, shall really receive what he has prayed to be given him. But if a man turns away from the object of a right petition, VER. 9—13. ST. LUKE. 397 and asks not as it becomes him, he does not ask. And therefore it is, that when he does not receive, as is here promised, there is no falsehood. For so also when a master says, "Whoever will come to me, he shall receive the gift of instruction;" we understand it to imply a person going in real earnest to a master, that he may zealously and diligently devote himself to his teaching. Hence too James says, Ye ask and receive not, because ye ask amiss, namely, James4,3. for the sake of vain pleasures. But some one will say, Nay, when men ask to obtain divine knowledge, and to recover their virtue, they do not obtain. To which we must answer, that they sought not to receive the good things for themselves, but that thereby they might reap praise. Basil. If also any one from indolence surrenders himself Basil, in to his desires, and betrays himself into the hands of his onstc-enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes then a man to offer whatever belongs to him, but to cry to God to assist him. Now we must ask for the Divine assistance not slackly, nor with a mind wavering to and fro, because such a one will not only not obtain what it seeks, but will the rather provoke God to anger. For if a man standing before a prince has his eye fixed within and without, lest perchance he should be punished, how much more before God ought he to stand watchful and trembling? But if when awakened by sin you are unable to pray stedfastly to the utmost of your power, check yourself, that when you stand before God you may direct your mind to Him. And God pardons you, because not from indifference, but infirmity, you cannot appear in His presence as you ought. If then you thus command yourself, do not depart until you receive. For whenever you ask and receive not, it is because your request was improperly made, either without faith, or lightly, or for things which are not good for you, or because you left off praying. But some frequently make the objection, " Why pray we? Is God then ignorant of what we have need?" He knows undoubtedly, and gives us richly all temporal things even before we ask. But we must first desire good works, and the kingdom of heaven; and then having desired, ask in faith and patience, bringing into our prayers 398 GOSPEL ACCORDING TO CHAP. XI. whatever is good for us, convicted of no offence by our own conscience. Ambrose. The argument then persuading to frequent prayer, is the hope of obtaining what we pray for. The ground of persuasion was first in the command, afterwards it is contained in that example which He sets forth, adding, If a son shall ask bread of any of you, will he give him a stone ? fyc. Cyril. In these words our Saviour gives us a very necessary piece of instruction. For oftentimes we rashly, from the impulse of pleasure, give way to hurtful desires. When we ask any such thing from God, we shall not obtain it. To shew this, He brings an obvious example from those things which are before our eyes, in our daily experience. For when thy son asks of thee bread, thou givest it him gladly, because he seeks a wholesome food. But when from want of understanding he asks for a stone to eat, thou givest it him not, but rather hinderest him from satisfying his hurtful desire. So that the sense may be, But which of you asking his father for bread, (which the father gives,) will he give him a stone? (that is, if he asked it.) There is the same argument also in the serpent and the fish; of which He adds, Or if he asks a fish, will he for a fish give him a serpent ? And in like manner in the egg and scorpion, of which He adds, Or if he ask an egg, will he offer him a scorpion ? Origen. Consider then this, if the bread be not indeed the food of the soul in knowledge, without which it cannot be saved, as, for example, the well planned rule of a just life. But the fish is the love of instruction, as to know the constitution of the world, and the effects of the elements, and whatever else besides wisdom treats of. Therefore God does not in the place of bread offer a stone, which the devil wished Christ to eat, nor in the place of a fish does He give a serpent, which the Ethiopians eat who are unworthy to eat fishes. Nor generally in the place of what is nourishing does He give what is not eatable and injurious, which relates to the scorpion and egg. Aug. de Aug. Or by the bread is meant charity, because we have a f uarb " Srea*er desire of it, and it is so necessary, that without it all qu. 22. other things are nothing, as the table without bread is mean. YER. 9—13. ST. LUKE. 399 Opposed to which is hardness of heart, which He compared to a stone. But by the fish is signified the belief in invisible things, either from the waters of baptism, or because it is taken out of invisible places which the eye cannot reach. Because also faith, though tossed about by the waves of this world, is not destroyed, it is rightly compared to a fish, in opposition to which He has placed the serpent on account of the poison of deceit, which by evil persuasion had its first seed in the first man. Or, by the egg is understood hope. For the egg is the young not yet formed, but hoped for through cherishing, opposed to which He has placed the scorpion, whose poisoned sting is to be dreaded behind; as the contrary to hope is to look back, since the hope of the future reaches forward to those things which are before. Aug. What great things the world speaks to thee, and Aug. roars them behind thy back to make thee look behind! ^n° O unclean world, why clamourest thou! Why attempt to turn Him away! Thou wouldest detain Him when thou art perishing, what wouldest thou if thou wert abiding for ever ? Whom wouldest thou not deceive with sweetness, when bitter thou canst infuse false food ? Cyril. Now from the example just given He concludes, If then ye being evil, (i.e. having a mind capable of wickedness, and not uniform and settled in good, as God,) know how to give good gifts; how much more shall your heavenly Father ? Bede. Or, He calls the lovers of the world evil, who give those things which they judge good according to their sense, which are also good in their nature, and are useful to aid imperfect life. Hence He adds, Know how to give good gifts to your children. The Apostles even, who by the merit of their election had exceeded the goodness of mankind in general, are said to be evil in comparison with Divine goodness, since nothing is of itself good but God alone. But that which is added, How much more shall your heavenly Father give the Holy Spirit to them that ask Him, for which Matthew has written, will give good things to them that ask Him, shews that the Holy Spirit is the fulness of God's gifts, since all the advantages which are received from the grace of God's gifts flow from that source. Athan. Now unless the Holy Spirit were of the substance of God, 400 GOSPEL ACCORDING TO CHAP. XI. Who alone is good, He would by no means be called good, since our Lord" refused to be called good, inasmuch as He Aug. was made man. Aug. Therefore, O covetous man, what H)!*"1, seekest thou? or if thou seekest anything else, what will suffice thee to whom the Lord is not sufficient ? 14. And He was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15. But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16. And others, tempting Him, sought of Him a sign from heaven. Gloss. Gloss. The Lord had promised that the Holy Spirit non occ. should De given to those that asked for it; the blessed effects whereof He indeed clearly shews in the following miracle. Hence it follows, And Jesus was casting out a devil, and it was dumb. Theophyl. Now he is called /caxfibs, as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But he who was brought before the Lord was both dumb in speech, Tit. in and deaf in hearing. Tit. Bost. Now He calls the devil Matt* deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man's salvation. Hence it follows, And when He had cast out the devil, the dumb spake. Bede. But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the VKK. 17-20. ST. LUKE. 401 dumb speaks, and he that was possessed by a devil is set free. The like is daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and then those mouths which were before silent arc loosened to speak the praises of God. Cyril. Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the people wondered. Bede. But since the multitudes who were thought ignorant always marvelled at our Lord's actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not the work of a Divine power, but of an unclean spirit. Hence it follows, But some of them said, He casteth out devils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named. Cyril. But others by similar darts of envy sought from Him a sign from heaven. As it follows, And others, tempting Him, sought of Him a sign from heaven. As if they said, " Although Thou hast cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led Exod. 14. the people through the midst of the sea, and Joshua his ^ ' 10' successor stayed the sun in Gibeon. But Thou hast shewn us none of these things." For to seek signs from heaven shewed that the speaker was at that time influenced by some feeling of this kind towards Christ. 17. But He, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18. If Satan also be divided against himself, how shall his kingdom stand ? because ye say that I cast out devils through Beelzebub. 19. And if I by Beelzebub cast out devils, by VOL. III. 2 D 402 GOSPEL ACCORDING TO CHAP. XL whom do your sons cast them out? therefore shall they be your judges. 20. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. Chrys. Chrys. The suspicion of the Pharisees being utterly with- m°Matt. ou* reason> they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But He, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation. Bede. He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who Chrys. saw into the secrets of the heart. Chrys. He did not an-ubi sup. swer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but He answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself hoiv shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet. Ambrose. Herein also He shews His own kingdom to be undivided and everlasting. Those then who possess no hope in Christ, but think that He casts out devils through the chief of the devils, their kingdom, He says, is not everlasting. This also has reference to the Jewish people. For how can the kingdom of the Jews be everlasting, when by the people of the law Jesus is denied, who is promised by the law ? Thus in part does the faith of the Jewish people impugn itself; the glory of the wicked is divided, by division is destroyed. And therefore the kingdom of the Church shall remain for ever, because its faith is undivided in one body. Bede. The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy VER. 17—20. ST. LUKE. 403 Spirit inferior to the Son, since whose kingdom is one, their power is one also. Chrys. This then is the first answer; the second which Chrys. relates to His disciples He gives as follows, And if I by Beel- in°Mati. zebub cast out devils, by whom do your sons cast them out ? He says not, "My disciples," but your sons, wishing to soothe their wrath. Cyril. For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ's name. Seeing then that your sons subdue Satan in My name, is it not very madness to say that I have My power from Beelzebub ? Ye are then condemned by the faith of your children. Hence He adds, Therefore shall they be your judges. Chrys. For since they who come forth from you chrys. are obedient unto Me, it is plain that they will condemn ut sup* those who do the contrary. Bede. Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils. Cyril. Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come upon you. Aug. That Luke speaks of the finger of God, where Matthew Aug. de has said, the Spirit, does not take away from their agreement l °£sc< .Js in sense, but it rather teaches us a lesson, that we may know what meaning to give to the finger of God, whenever we read it in the Scriptures. Aug. Now the Holy Spirit is called the Aug. de finger of God, because of the distribution of gifts which are ^T^j given through Him, to every one his own gift, whether he be qu. 17. of men or angels. For in none of our members is division more apparent than in our fingers. Cyril. Or the Holy Spirit is called the finger of God for this reason. The Son Ps. 98. l. was said to be the hand and arm of the Father, for the Father 2 d 2 4(M GOSPEL ACCORDING TO CHAP. XI. worketh all things by Him. As then the finger is not separate from the hand, but by nature a part of it; so the Holy Spirit is consubstantially united to the Son, and through Him the Son does all things. Ambrose. Nor would you think in the compacting together of our limbs any division of power to be made, for there can be no division in an undivided thing. And therefore the appellation of finger must be referred to the form of unity, not to the distinction Athan. of power. Athan. But at this time our Lord does not Orat. 2. hesitate because of His humanity to speak of Himself as con. J r Arian. inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit. Cyril. And therefore it is justly said, The kingdom of God is come upon you, that is, " If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come." Chrys. Chrys. But it is said, upon you, that He might draw them utTup ^° Him; as if He said, If prosperity comes to you, why do you despise your good things? Ambrose. At the same time He shews that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in Tit. in whom the Spirit dwells are a royal house. Tit. Bost. Or att He says, The kingdom of God is come upon you, signifying, "is come against you, not for you." For dreadful is the second coming of Christ to faithless Christians. 21. When a strong man armed keepeth his palace, his goods are in peace: 22. But when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23. He that is not with Me is against Me: and he that gathereth not with Me scattereth. Cyril. As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent in Himself, saying, When a strong man armed keepeth ver. 21—23. ST. LUKE. 405 his palace. Chrys. He calls the devil a strong man, not because Chrys. he is naturally so, but referring to his ancient dominion, of ?0^' J1, which our weakness was the cause. Cyril. For he used before the coming of the Saviour to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold. Theophyl. The Devil's arms are all kinds of sins, trusting in which he prevailed against men. Bede. But the world he calls his palace, which lieth in wickedness, wherein up to i John 5, our Saviour's coming he enjoyed supreme power, because he rested in the hearts of unbelievers without any opposition. But with a stronger and mightier power Christ has conquered, and by delivering all men has €ast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, fyc. Cyril. For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms. Bede. His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him. Cyril. For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and pre-sented to God the Father, through faith in the Son. Basil. Christ also divides the spoil, shewing the faithful watch which angels keep over the salvation of men. Bede. As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Ephes. 4, Pastors and Teachers. 8> u* Chrys. Next we have the fourth answer, where it is added, Chrys. He who is not with Me is against Me; as if He says, I wish u l sup' to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with Me, scattereth. Cyril. As if He said, I came to gather together the sons of God whom he hath scattered. And Satan himself as he is not with Me, tries to scatter those which I have gathered and saved. How then does he whom I use all 406 GOSPEL ACCORDING TO CHAP. XT. My efforts to resist, supply Me with power? Chrys. But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that He here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together. 24. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25. And when he cometh, he findeth it swept and garnished. 26. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. Cyril. After what had gone before, our Lord proceeds to shew how it was that the Jewish people had sunk to these opinions concerning Christ, saying, When the unclean spirit is gone out of a man, fyc. For that this example relates to Matt. 12, the Jews, Matthew has explained when he says, Even so 45 shall it be also unto this wicked generation. For all the time that they were living in Egypt in the practice of the Egyptians, there dwelt in them an evil spirit, which was drawn out of them when they sacrificed the lamb as a type of Christ, and were sprinkled with its blood, and so escaped the destroyer. Ambrose. The comparison then is between one man and the whole Jewish people, from whom through the Law the unclean spirit had been cast out. But because in the Gentiles, whose hearts were first barren, but afterwards in baptism moistened with the dew of the Spirit, the devil could find no rest because of their faith in Chi 1st, (for to the unclean spirits Christ is a flaming fire,) he then returned to the Jewish people. Hence it follows, And finding none, he saith, I will return to my house whence I came. ver. 24—26. st. Luke. 407 Origen. That is, to those who are of Israel, whom he saw possessing nothing divine in them, but desolate, and vacant for him to take up his abode there; and so it follows, And when he came, he findeth it swept and garnished. Ambrose. For Israel being adorned with a mere outward and superficial beauty, remains inwardly the more polluted in her heart. For she never quenched or allayed her fires in the water of the sacred fountain, and rightly did the unclean spirit return to her, bringing with him seven other spirits more wicked than himself. Hence it follows, And he goeth and taketh xoith him seven other spirits more wicked than himself and they enter in and dwell there. Seeing that in truth she has sacrilegiously profaned the seven weeks of the Law, (i.e. from Easter to Pentecost,) and the mystery of the eighth day. Therefore as upon us is multiplied the seven-fold gifts of the Spirit, so upon them falls the whole accumulated attack of the unclean spirits. For the number seven is frequently taken to mean the whole. Chrys. Now the evil spirits who dwell in the souls of the chrys. Jews, are worse than those in former times. For then the ?°^tt3" Jews raged against the Prophets, now they lift up their hands against the Lord of the Prophets, and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows^ And the last state of that man is worse than the former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are deprived even of this protection, so that there is now a greater lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible. Cyril. The last state also is worse than the first, according to the words of the Apostle, It were better not to have 2Pet.2.2i. known the way of truth, than after they have known it to turn back from it. Bede. This may also be taken to refer to certain heretics or schismatics, or even to a bad Catholic, from whom at the time of his baptism the evil spirit had gone out. And he wanders about in dry places, that is, his crafty device is to try the hearts of the faithful, which have been purged of all unstable and transient knowledge, if he can plant in them any where the footsteps of his iniquity. But he says, / will return to my house whence I came out. 408 GOSPEL ACCORDING TO CHAP. XT. And here we must beware lest the sin which we supposed extinguished in us, by our neglect overcome us unawares. But he finds his house swept and garnished, that is, purified by the grace of baptism from the stain of sin, yet replenished with no diligence in good works. By the seven evil spirits which he takes to himself, he signifies all the vices. And they are called more wicked, because he will have not only those vices which are opposed to the seven spiritual virtues, but also by his hypocrisy he will pretend to have the virtues themselves. Chrys. Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first,• for if enlightened and released from our former sins we again return to the same course of wickedness, a heavier punishment will await our latter sins. Bede. It may also be simply understood, that our Lord added these words to shew the distinction between the works of Satan and His own, that in truth He is ever hastening to cleanse what has been defiled, Satan to defile with still greater pollution what has been cleansed. 27. And it came to pass, as He spake these things, a certain woman of the company lifted up her voice, and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked. 28. But He said, Yea rather, blessed are they that hear the word of God, and keep it. Bede. While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows, And it came to pass, as He spake these things, a certain woman of the company lifted up her voice, and said unto Him, Blessed is the womb that bare Thee, fyc. by which she refutes both the calumnies of the rulers present, and the unbelief of future heretics. For as then by blaspheming the works of the Holy Spirit, the Jews denied the true Son of God, so in after times the heretics, by denying that the Ever- ver. 29—32. ST. LUKE. 409 virgin Mary, by the co-operating power of the Holy Spirit, ministered of the substance of her flesh to the birth of the only-begotten Son, have said, that we ought not to confess Him who was the Son of man to be truly of the same substance with the Father. But if the flesh of the Word of God, who was born according to the flesh, is declared alien to the flesh of His Virgin Mother, what cause is there why the womb which bare Him and the paps which gave Him suck are pronounced blessed ? By what reasoning do they suppose Him to be nourished by her milk, from whose seed they deny Him to be conceived ? Whereas according to the physicians, from one and the same fountain both streams are proved to flow. But the woman pronounces blessed not only her who was thought worthy to give birth from her body to the Word of God, but those also who have desired by the hearing of faith spiritually to conceive the same Word, and by diligence in good works, either in their own or the hearts of their neighbours, to bring it forth and nourish it; for it follows, But He said, Yea rather, blessed are they that hear the word of God, and keep it. Chrys. In this answer He sought not to disown His chrys. mother, but to shew that His birth would have profited her J101!1-nothing, had she not been really fruitful in works and faith. Matt. But if it profited Mary nothing that Christ derived His birth from her, without the inward virtue of her heart, much less will it avail us to have a virtuous father, brother, or son, while we ourselves are strangers to virtue. Bede. But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same ever to be beloved Word. But this expression startles the wise men of the Jews, who sought not to hear and keep the word of God, but to deny and blaspheme it. 29. And when the people were gathered thick together, He began to say, This is an evil generation : they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. no GOSPEL ACCORDING TO CHAP. XT. 30. For as Jonas was a sign unto the Ninevites, so shall also the Son of Man be to this generation. 31. The queen of the south shall rise up in the judgment with the men of this generation, and condemn them ; for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 32. The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Bede. Our Lord had been assailed with two kinds of questions, for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was addressed; and others tempting Him, sought from Him a sign from heaven, and these He now proceeds to answer. As it follows, And when the people were gathered thick together, He began to say, This is an evil generation, fyc. Ambrose. That you may know that the people of the Synagogue are treated with dishonour, while the blessedness of the Church is increased. But as Jonas was a sign to the Ninevites, so also will the Son of Man be to the Jews. Hence it is added, They seek a sign; and there shall no sign Basil in be given them but the sign of Jonas the prophet. Basil. Lsai. 7. ^ sjgn js a £hing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His resurrection from the dead. Hence it is added, For as Jonas was a sign to the Ninevites, so shall also the Son of Man be to this generation. He gives them a sign, not from heaven, because they were unworthy to see it, but from the lowest depths of hell; a sign, namely, of His incarnation, not of His divinity; of His passion, not of His glorification. Ambrose. Now as the sign of Jonas is a type of our Lord's passion, so also is it a testimony of the grievous sins which the Jews have committed, We may remark at once ver. 29—32. ST. LUKE. 411 both the mighty voice of warning, and the declaration of mercy. For by the example of the Ninevites both a punishment is denounced, and a remedy promised. Hence even the Jews ought not to despair of pardon, if they will but practise repentance. Theophyl. Now Jonas after he came forth from the whale's belly converts the men of Nineveh by his preaching, but when Christ rose again, the Jewish nation believed not. So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment with the men of this generation, and condemn them. Bede. Not certainly by any authority to judge, but by the contrast of a better deed. As it follows, For she came from the utmost parts of the earth to hear the wisdom of Solomon; and, be-hold, a greater than Solomon is here* Hie in this place is not the pronoun, but the adverb of place, that is, tc there is one present among you who is incomparably superior to Solomon." He said not, "I am greater than Solomon," that He might teach us to be humble, though fruitful in spiritual graces. As if He said, "The barbarian woman hastened to hear Solomon, taking so long a journey to be instructed in the knowledge of visible living creatures, and the virtues of herbs. But ye when ye stand by and hear Wisdom herself teaching you invisible and heavenly things, and confirming her words with signs and wonders, are sti angers to the word, and senselessly disregard the miracles." Bede. But if the queen of the South, who doubtless is of the elect, shall rise up in judgment together with the wicked, we have a proof of the one resurrection of all men, good as well as bad, and that not according to Jewish fables to happen a thousand years before the judgment, but at the judgment itself. Ambrose. Herein also while condemning the Jewish people, He strongly expresses the mystery of the Church, which in the queen of the South, through the desire of obtaining wisdom, is gathered together from the uttermost parts of the whole earth, to hear the words of the Peace-making Solomon; a queen plainly whose kingdom is undivided, rising up from different and distant nations into one body. Greg. Nyss. Now as she was queen of Greg. the Ethiopians, and in a far distant country, so in the begin- q°™' 412 GOSPEL ACCORDING TO CHAP. XI. ning the Church of the Gentiles was in darkness, and far off from the knowledge of God. But when Christ the Prince of peace shone forth, the Jews being still in darkness, thither came the Gentiles, and offered to Christ the frankincense of piety, the gold of divine knowledge, and precious stones, that is, obedience to His commands. Theophyl. Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i.e. is raised up to contemplate Him,) to wThom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it, Chrys. Chrys. The judgment of condemnation comes from men non occ. jy^ or uniifce to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the Hom. 43. more remarkable. For the Ninevites indeed were barbarians, m att. kut these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore He adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here. Ambrose. Now in a mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant Ninevites. For repentance blots out the offence, wisdom guards against it. Aug. de Aug. Luke indeed relates this in the same place as Mat-Cons. Ev. thew, but in a somewhat different order. But who does lib. 11. «. 39. not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another's words in the same order in which they proceeded from his mouth, seeing veil 33—36. ST. LUKE. 413 that the order itself makes no difference with respect to the fact, whether it be so or not. 33. No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34. The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. 35. Take heed therefore that the light which is in thee be not darkness. 36. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. Cyril. The Jews said, that our Lord performed His miracles not for faith, i. e. that they might believe on Him, but to gain the applause of the spectators, i. e. that He might have more followers. He refutes therefore this calumny, saying, No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick. Bede. Our Lord here speaks of Himself, shewing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from the faithful. He Himself indeed lights the candle, who filled the vessel of our nature with the fire of His divinity; and this candle surely He wished neither to hide from believers, nor to place under a bushel, that is, enclose it in the measure of the law, or confine it within the limits of the single nation of the Jews. But He placed it upon a candlestick, that is, the Church, for He has imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly, He bids them remember to 4U GOSl'EL ACCORDING TO CHAP. XT, cleanse and purify not only their works, but their thoughts, and the intentions of the heart. For it follows, The light oj Ps. 119, the body is the eye. Ambrose. Either faith is the light, as it is written, Thy word, 0 Lord, is a lantern to my feet. For the word of God is our faith. But a lantern cannot shine except it has received its quality from something else. Hence also the powers of our mind and senses are enlightened, that the piece of money which had been lost may be found. Let no one then place faith under the law, for the law is bound by certain limits, grace is unlimited; the law obscures, grace makes clear. Theophyl. Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognise His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles, and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore, keeping up the meaning, He adds, The light of the body is the eye. Origen. For He gives the name of the eye especially to our understanding, but the whole soul, although not corporeal, He metaphorically calls the body. For the whole soul is enlightened by the understanding. Theophyl. But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If thine eye be single, thy whole body will be full of light; but if evil, thy whole body will be full of darkness. Origen. For the understanding from its very beginning desires only singleness, containing no dissimula-Chrys. tion, or guile, or division in itself. Chrys. If then we have in Matt, corrupted the understanding, which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds He, Take heed, there- vkr. 33—36. ST. LUKE, 415 fore, that the light which is in thee he not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If thy whole body therefore be full of light, fyc. fyc. Origen. That is, If thy material body, when the light of a candle shines upon it, is made full of light, so that not one of thy members is any longer in darkness; much more when thou sinnest not, shall thy whole spiritual body be so full of light, that its brightness may be compared to the shining of a candle, while the light which was in the body, and which used to be darkness, is directed whithersoever the understanding may command. Greg. Naz. Or else; The Greg. light and eye of the Church is the Bishop. It is neces- Epist" sary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to the Prelate, according to what his state may be, must the Church in like manner suffer shipwreck, or be saved. Greg. Or else; By the name body each particular action Greg. is understood which follows its own intention, as it were the 28'12 eye of the spectators. Therefore it is said, The light of the body is the eye, because by the ray of a good intention the deserving parts of an action receive light. If then thy eye be single, thy whole body will be full of light, for if we intend rightly in singleness of heart, we accomplish a good work, even though it seem not to be good. And if thy eye be evil, thy whole body will be full of darkness, because when with a crooked intention even a right thing is done, although it appears to glitter in men's sight, yet before the bar of the internal judge it is covered with darkness. Hence too it is rightly added, Take heed therefore that the light which is in thee be not darkness, For if what we think we do well we cloud by a bad intention, how many are the evils themselves which even when we do them we know to be evil? Bede. Now when He adds, If thy whole body therefore, fyc, by the whole of our body He means all our works. If then thou hast done a good work with a good intention, having in thy conscience nothing approaching to a dark thought, 416 GOSPEL ACCORDING TO CHAP. XT. though it chance that thy neighbour is injured by thy good actions, nevertheless for thy singleness of heart shalt thou be rewarded with grace here, and with glorious light hereafter; which He signifies, adding, And as the bright shining of a candle shall it give thee light. These words were especially directed against the hypocrisy of the Pharisees, who sought for signs that they might catch Him. 37. And as He spake, a certain Pharisee besought Him to dine with him, and He went in, and sat down to meat. 38. And when the Pharisee saw it, he marvelled that He had not first washed before dinner. 39. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inwrard part is full of ravening and wickedness. 40. Ye fools, did not He that made that which is without make that which is within also ? 41. But rather give alms of such things as ye have; and, behold, all things are clean unto you. 42. But wToe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43. Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44. Woe unto you, Scribes and Pharisees, hypocrites ! for ye are as graves which appear not, and the men that walk over them are not aware of them. Cyril. The Pharisee, while our Lord still continued on speaking, invites Him to his own house. As it is said, And while He was speaking, a certain Pharisee besought Him to dine with him. Bede. Luke expressly says, And as He spake these things, to shew that He had not quite ver. 37—44. ST. LUKE. 417 finished what He had purposed to say, but was somewhat interrupted by the Pharisee asking Him to dine. Aug. Au$r. For in order to relate this, Luke has made a variation from Evan.1 Matthew, at that place where both had mentioned what our lib. ii. c. 40. Lord said concerning the sign of Jonah, and the queen of the south, and the unclean spirit; after which discourse Matthew says, While He yet talked to the people, behold His mother and His brethren stood without desiring to speak to Him; but Luke having also in that discourse of our Lord related some of our Lord's sayings which Matthew omitted, now departs from the order which he had hitherto kept with Matthew. Bede. Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that doeth the will of God, the same is My brother, and sister, and mother, we are given to understand that He by the request of the Pharisee went to the dinner. Cyril. For Christ, knowing the wickedness of those Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physicians, who bring remedies of their own making to those who are dangerously ill. Hence it follows, And He went in and sat down to meat. But what gave occasion for the words of Christ was, that the ignorant Pharisees were offended, that while men thought Him to be a great man and a prophet, He conformed not to their unreasonable customs. Therefore it is added, But the Pharisee began to think and say within himself, Why had He not first washed before dinner ? Aug. For every day before dinner the Pharisees washed Aug. themselves with water, as if a daily washing could be a iqq^' cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word; nevertheless, He heard who perceived the secrets of the heart. Hence it follows, And the Lord said unto him, JVow do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Cyril. Now our Lord might also have used other words to admonish the foolish Pharisee, but He seizes the opportunity and framed His reproof from the things that were ready before Him. At the hour, namely, of meals He takes vol. in. 2 e 418 GOSPEL ACCORDING TO CHAP. XI. for His example the cup and the platter, pointing out that it became the sincere servants of God to be washed and clean, not only from bodily impurity, but also from that which lies concealed within the power of the soul, just as any of the vessels which are used for the table ought to be free from all inward defilement. Ambrose. Now mark that our bodies are signified by the mention of earthly and fragile things, which when let fall a short distance are broken to pieces, and those things which the mind meditates within, it easily expresses through the senses and actions of the body, just as those things which the cup contains within make a glitter without. Hence also hereafter, by the word cup doubtless the passion ot the body is spoken of. You perceive then, that not the outside of the cup and platter defiles us, but the inner parts. For He said, But your inward part is full of ravening and wickedness. Aug. Aug. But how was it that He spared not the man by whom 10e6.m' He was invited? Yea rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shews us that baptism also which is once given cleanses by faith ; but faith is something within, not without. The Pharisees despised faith, and used washings which were without; while within they remained full of pollution. The Lord condemns this, saying, Ye fools, did not He that made that which is without make that which is within also ? Bede. As if He says, He who made both natures of man, will have each to be cleansed. This is against the Mani-cheans, who think the soul only was created by God, but the flesh by the devil. It is also against those who abominate the sins of the flesh, such as fornication, theft, and the like; while those of the spirit, which are no less condemned by the Apostle, they disregard as trifling. Ambrose. Now our Lord as a good Master taught us how we ought to purify our bodies from defilement, saying, But rather give alms of such things as ye have over: and, behold, all things are clean unto you. You see what the remedies are; almsgiving cleanseth us, the word of God cleanseth us, John 15, according to that which is written, Now ye are clean through the word which I have spoken unto you. Cypr. de Cyprian. The Merciful bids us to shew mercy : and be- Op. et * Eleem. ver. 37—4J. ST. LUKE. 419 cause He seeks to save those whom He has redeemed at a great price, He teaches that they who have been defiled after the grace of baptism may again be made clean. Chrys. Now He says, give alms, not injury. For alms- Chrys. giving is that which is free from all injury. It makes all 72m^ things clean, and is more excellent than fasting; which Joan° though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful. He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound. Bede. He speaks of " what is over and above" our ne- quod cessary food and clothing. For you are not commanded sest to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the utmost of your power. Or it must be taken in this way. Do that which remains within your power, that is, which is the only remedy remaining to those who have been hitherto engaged in so much wickedness; give alms. Which word applies to every thing which is done with profitable compassion. For not he alone gives alms who gives food to the hungry and things of that kind, but he also who gives pardon to the sinner, and prays for him, and reproves him, visiting him with some correcting punishment. Theophyl. Or He means, " That which is uppermost." For wealth rules the covetous man's heart. Ambrose. The whole then of this beautiful discourse is directed to this end, that while it invites us to the study of simplicity, it should condemn the luxury and worldliness of the Jews. And yet even they are promised the abolition of their sins if they will follow mercy. Aug. But if they cannot be cleansed except they believe Aug. on Him who cleanses the heart by faith, what is this which XQgm* He says, Give alms, and behold all things are clean to you ? Let us give heed, and perhaps He Himself explains it to us. 2e2 420 GOSPEL ACCORDING TO CHAP. XI. Tor the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. Therefore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe unto you, Pharisees ! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. This then is not giving alms. For to give alms is to shew mercy. If thou art wise, begin with thyself: for how art thou merciful to another, if cruel to thyself? Hear the Scripture, Eoclns. which says unto thee, Have mercy on thy own soult and °' 23' please God. Return unto thy conscience, thou that livest in evil or unbelief, and then thou findest thy soul begging, or perhaps struck dumb with want. In judgment and love give alms to thy soul. What is judgment ? Do what is displeasing to thyself. What is charity? Love God, love thy neighbour. If thou neglectest this alms, love as much as you like, thou doest nothing, since thou doest it not to thyself. Cyril. Or He says it by way of censure upon the Pharisees, who ordered those precepts only to be strictly observed by their people, which were the cause of fruitful returns to themselves. Hence they omitted not even the smallest herbs, but despised the work of inspiring love to God, and the just awarding of judgment. Theophyl. For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbour. For when a man judges his neighbour justly, it proceeds from his love to him. Ambrose. Or judgment, because they do not bring to examination every thing that they do ; charity, because they love not God with their heart. But that He might not make us zealous of the faith, to the neglect of good works, He sums up the perfection of a good man in a few words, these ought ye to have done, and not to leave the other undone. Chrys. Chrys. Where indeed the subject treated was the Jewish 7301in cleansing, He altogether passed it by, but as the tithe is Matt. a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought ye to have done. Ambrose. He reproves also the arrogance of the boasting Jews in seeking the pre-eminence : for it follows, Woe unto vkr. 45—54. ST. LUKE. 421 you, Pharisees, for ye love the uppermost seats in the synagogues, fyc. Cyril. By means of those things for which He blames us He makes us better. For He would have us he free from ambition, and not desire after vain show rather than the reality, which the Pharisees were then doing. For the greetings of men, and the rule over them, do not move us to be really useful, for these things fall to men though they be not good men. Therefore he adds, Woe unto you, who are as graves which appear not. For in wishing to receive greetings from men and to exercise authority over them, that they might be accounted great, they differ not from hidden graves, which glitter indeed with outward ornaments, but within are full of all uncleanness. Ambrose. And like graves which appear not, they deceive by their outside beauty, and by their look impose upon the passers by; as it follows, and the men that walk over them are not aware of them; so much that in truth, though they give outward promise of what is beautiful, inwardly they enclose all maimer of pollution. Chrys. But that the Pharisees were so, cannot be won- ciirys. dered at. But if we who are counted worthy to be the 5j0m' temples of God suddenly become graves full only of corruption, this is indeed the lowest wretchedness. Cyril. Now here the apostate Julian says, that we must Cyril, avoid graves which Christ says are unclean; but he knew ju};an> not the force of our Saviour's words, for He did not com- lib- io. mand us to depart from the graves, but likened to them the hypocritical people of the Pharisees. 45. Then answered one of the Lawyers, and said unto Him, Master, thus saying Thou reproachest us also. 46. And He said, Woe unto you also, ye Lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47. Woe unto you ! for ye build the sepulchres of the prophets, and your fathers killed them. 422 GOSPEL ACCORDING TO CHAP. XI. 48. Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. 49. Therefore also said the wisdom of God, I will send them prophets and apostles, and some or them they shall slay and persecute: 50. That the blood of all the prophets, which was shed from the foundation of the wrorld, may be required of this generation; 51. From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52. Woe unto you, Lawyers! for ye have taken away the key of knowledge: ye enter not in yourselves, and them that were entering in ye hindered. 53. And as He said these things unto them, the Scribes and Pharisees began to urge Him vehemently, and to provoke Him to speak of many things : 54. Laying wait for Him, and seeking to catch something out of His mouth, that they might accuse Him. Cyril. A reproof which exalts the meek is generally hateful to the proud man. When therefore our Saviour was blaming the Pharisees for transgressing from the right path, the body of Lawyers were struck with consternation. Hence it is said, Then answered one of the Lawyers, and said unto Him, Master, thus saying Thou reproachest us also. Bede. In what a grievous state is that conscience, which hearing the word of God thinks it a reproach against itself, and in the account of the punishment of the wicked perceives its own condemnation. Tiieophyl. Now the Lawyers were different from the Pharisees. For the Pharisees being separated from the rest had the appearance of a religious sect; but those skilled in the Law were the Scribes and Doctors who solved legal ver. 45—54. ST. LUKE. 423 questions. Cyril. But Christ brings a severe charge against the Lawyers, and subdues their foolish pride, as it follows, And lie said, Woe unto you also, ye Lawyers, for ye lade men, fyc. He brings forward an obvious example for their direction. The Law was burdensome to the Jews as the disciples of Christ confess, but these Lawyers binding together legal burdens which could not be borne, placed them upon those under them, taking care themselves to have no toil whatever. Theophyl. As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear. Bede. Now they are rightly told that they would not touch the burdens of the Law even with one of their fingers, that is, they fulfil not in the slightest point that law which they pretend to keep, and transmit to the keeping of others, contrary to the practice of their fathers, without faith and the grace of Christ. Greg. Nyss. So also are there now many severe judges of sinners, yet weak combatants; burdensome imposers of laws, yet weak bearers of burdens ; who wish neither to approach nor to touch strictness of life, though they sternly exact it from their subjects. Cyril. Having then condemned the burdensome dealing of the Lawyer, He brings a general charge against all the chief men of the Jews, saying, Woe to you who build the tombs of the prophets, and your fathers killed them. Ambrose. This is a good answer to the foolish superstition of the Jews, who in building the tombs of the prophets condemned the deeds of their fathers, but by rivalling their fathers' wickedness, throw back the sentence upon themselves. For not the building but tho imitation of their deeds is looked upon as a crime. Therefore He adds, Truly ye bear witness that ye allow, fyc. Bede. They pretended indeed, in order to win the favour of the multitude, that they were shocked at the unbelief of their fathers, since by splendidly honouring the memories of the prophets who were slain by them they condemned their deeds. 424 GOSPEL ACCORDING TO CHAP. XI. But m their very actions they testify how much they coincide with their fathers' wickedness, by treating with insult that Lord whom the prophets foretold. Hence it is added, There-fore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute. Ambrose. The wisdom of God is Christ. The words indeed in Matthew are, Behold I send unto you prophets and wise men. Bede. But if the same Wisdom of God sent prophets and Apostles, let heretics cease to assign to Christ a beginning from the Virgin; let them no longer declare one God of the Law and Prophets, another of the New Testament. For although the Apostolic Scripture often calls by the name of prophets not only those who foretell the coming Incarnation of Christ, but those also who foretell the future joys of the kingdom of heaven, yet I should never suppose that these were to be placed before the Apostles in the order of enumeration. Athan. Athan. Now if they kill, the death of the slain will cry det'*1' ou* tne l°uder against them ; if they pursue, they send forth sua. memorials of their iniquity, for flight makes the pursuit of the sufferers to redound to the great disgrace of the pursuers. For no one flees from the merciful and gentle, but rather from the cruel and evil-minded man. And therefore it follows, That the blood of all the prophets who have been slain from the foundation of the world may be required of this generation. Bede. It is asked, How comes it that the blood of all the prophets and just men is required of the single generation of the Jews ; whereas many of the saints, both before the Incarnation and after, have been slain by other nations ? But it is the manner of the Scriptures frequently to reckon two generations of men, one of the good, and the other of the evil. Cyril. Although then He says pointedly of this generation, He expresses not merely those who were then standing by Him and listening, but every manslayer. For Chrys. like is attributed to like. Chrys. But if He means that in°Mdtt. tne ^ews are about to suffer worse things, this will not be undeserved, for they have dared to do worse than all. And they have been corrected by none of their past calamities, but when they saw others sin, and punished, they were not made better, but did likewise; yet it will not be that one shall suffer punishment for the sins of others. ver. 45—54. ST. LUKE. 425 Theophyl. But our Lord shews that the Jews have inherited the malice of Cain, since He adds, From the blood of Abel to the blood of Zacharias, fyc. Abel, inasmuch as he was slain by Cain; but Zacharias, whom they slew between the temple and the altar, some say was the Zacharias of old time, the son of Jehoiadah the Priest. Bede. Why He begins from the blood of Abel, who was the first martyr, we need not wonder; but why, to the blood of Zacharias, is a question, since many were slain after him even up to our Lord's birth, and soon after His birth the Innocents, unless perhaps it was because Abel was a shepherd, Zacharias a Priest. And the one was killed in the field, the other in the cout of the temple, martyrs of each class, that is, under their names are shadowed both laymen, and those engaged in the office of the altar. Greg. Nyss. But some say that Zacharias, the father of Gre^. John, by the spirit of prophecy forecasting the mystery of rjlem1" the immaculate virginity of the mother of God, in no wise Nat. separated her from the part of the temple set apart for virgins, wishing to shew that it was in the power of the Creator of all things to manifest a new birth, while He did not deprive the mother of the glory of her virginity. Now this part was between the altar and the temple, in which was placed the brazen altar, where for this reason they slew him. It is said also, that when they heard the King of the world was about to come, from fear of subjection they designedly attacked him who bore witness to His coming, and slew the priest in the temple. Greek Ex. But Geome-others give another reason for the destruction of Zacharias. For at the murder of the children the blessed John was to be slain with the rest of the same age, but Elisabeth, snatching up her son from the midst of the slaughter, sought the desert. And so when Herod's soldiers could not find Elisabeth and the child, they turn their wrath against Zacharias, killing him as he was ministering in the temple. It follows, Woe to you, Lawyers, for ye have taken away the key of knowledge. Basil. This word woe, which is uttered Basil, in with pain intolerable, is suited to those who were shortly after to be cast out into grievous punishment. Cyril. Now we say, the law itself is the key of knowledge. For it was 426 GOSPEL ACCORDING TO CHAP. XI. both a shadow and a figure of the righteousness of Christ, therefore it became the Lawyers, as instructors of the Law of Moses and the words of the Prophets, to reveal in a certain measure to the Jewish people the knowledge of Christ. This they did not, but on the contrary detracted from the divine miracles, and spoke against His teaching, Why hear ye Him ? So then they took away the key of knowledge. Hence it follows, Ye entered not in yourselves, and them that were entered in ye hindered. But faith also is the key of knowledge. For by faith comes also the knowledge of isa. 7, 9. truth, according to that of Isaiah, Unless ye have believed, ye will not understand. The Lawyers then have taken away the key of knowledge, not permitting men to believe in Aug. de Christ. Aug. But the key of knowledge is also the humi-1. ii. q. 23. lity of Christ, which they would neither themselves understand, nor let be understood by others. Ambrose. Those also are even now condemned under the name of Jews, and made subject to future punishment, who, while usurping to themselves the teaching of divine knowledge, both hinder others, and do not themselves acknowledge that which they profess. Aug. de Aug. Now all these things Matthew records to have been lib" iiEv# sa^ after our Lord had come into Jerusalem. But Luke re-c 75. lates them here, when our Lord was yet on His journey to Jerusalem. From which they appear to me to be similar discourses, of which Matthew has given one, Luke the other. Bede. But how true were the charges of unbelief, hypocrisy, and impiety, brought against the Pharisees and Lawyers they themselves testify, striving not to repent, but to entrap the Teacher of truth; for it follows, And as He said these things to them, the Pharisees and Lawyers began to urge Him vehemently, Cyril. Now this urging is taken to mean pressing upon Him, or threatening Him, or waxing furious against Him. But they began to interrupt His words in many ways, as it follows, And to force Him to speak of many things. Theophyl. For when several are questioning a man on different subjects, since he cannot reply to all at once, foolish people think he is doubting. This also was part of their wicked design against Him; ver. 45—51. ST. LUKE. 427 but they sought also in another way to control His power of speech, namely, by provoking Him to say something by which He might be condemned; whence it follows, Laying in wait for Him, and seeking to catch something out of His mouthy that they might accuse Him. Having first spoken of " forcing," Luke now says to catch or seize something from His mouth; at one time indeed they asked Him concerning the Law, that they might convict as a blasphemer Him who accused Moses; but at another time concerning Caesar, that they might accuse Him as a traitor and rebel against the majesty of Csesar. CHAP. XII. 1. In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, He began to say unto His disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2. For there is nothing covered, that shall not be revealed ; neither hid, that shall not be known. 3. Therefore whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. Theophyl. The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more unto Him gathered together by thousands, and so desirous to attach themselves to Christ, that they pressed one upon another. So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were gathered together a great multitude, insomuch that they trode upon one another. He began to say unto His disciples, Beware ye of the leaven of the Pharisees, which is hypocrisy. Cyril. For they were false accusers; therefore Christ warned His disciples against them. Greg. Naz. When leaven is praised it is as composing the bread of life, but when blamed it signifies a lasting and bitter maliciousness. Theophyl. He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the cha-l Cor.5,6. racters of men as hypocrisy. Bede. For as a little leaven leaveneth a whole lump of meal, so hypocrisy will rob the mind of all the purity and integrity of its virtues. Ambrose. Our Lord has introduced a most forcible argument VER. 1—8. GOSPEL ACCORDING TO ST. LUKE. 429 for preserving simplicity, and being zealous for the faith, that we should not after the manner of faithless Jews put one thing in practice, while in words we pretend another, namely, that at the last day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secrets of our mind. Whence it is added, There is nothing hid which shall not be revealed. Origen. He either then says this concerning that time when God shall judge the secrets of men, or He says it because however much a man may endeavour to hide the good deeds of another by discredit, good of its own nature cannot be concealed. Chrys. Chrys. As if He says to His disciples, Although now some call you ?°^t1 deceivers and wizards, time shall reveal all things and convict them of calumny, while it makes known your virtue. Therefore whatsoever things I have spoken to you in the small corner of Palestine, these boldly and with open brow, casting away all fear, proclaim to the whole world. And therefore He adds, Whatsoever ye have spoken in darkness shall be heard in light. Bede. Or He says this, because all the things which the Apostles of old spoke and suffered amid the darkness of oppression and the gloom of the prison, are now that the Church is made known through the world and their acts are read, publicly proclaimed. The words, shall be proclaimed on the housetops, are spoken according to the manner of the country of Palestine, where they are accustomed to live on the housetops. For their roofs were not after our way raised to a point, but flat shaped, and level at the top. Therefore He says, proclaimed on the housetops; that is, spoken openly in the hearing of all men. Theophyl. Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavours to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another's ears, shall be proclaimed on the housetops, that is, was as audible to Me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. 430 GOSPEL ACCORDING TO CHAP. XII. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles. 4. And I say unto you My friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5. But I will forewarn you whom ye shall fear: Fear Him, which after He hath killed hath power to cast into hell; yea, I say unto you, Fear Him. 6. Are not five sparrows sold for two farthings, and not one of them is forgotten before God ? 7. But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. Ambrose. Since unbelief springs from two causes, either from a deeply-seated malice or a sudden fear; lest any one from terror should be compelled to deny the God whom he acknowledges in his heart, He well adds, And I say unto you My friends, Be not afraid of them that kill the body, fyc. Cyril. For it is not absolutely to every one that this discourse seems to apply, but to those who love God with their whole heart to whom it belongs to say, Who shall separate us from the love of Christ ? But they who are not such, are tottering, and ready to fall down. Moreover our Lord says, Greater love hath no man than this, that a man lay down his life for his friends. How then is it not most ungrateful to Christ not to repay Him what we receive? Ambrose. He tells us also, that that death is not terrible for which at a far more costly rate of interest immortality is to be purchased. Cyril. We must then consider that crowns and honours are prepared for the labours of those upon whom men are continually venting forth their indignation, and to them the death of the body is the end of their persecutions. Whence He adds, And after this have nothing more that they can do. Bede. Their rage then is but useless raving, who cast the VER. 4—7. ST. LUKE. 431 lifeless limbs of martyrs to be torn in pieces by wild beasts and birds, seeing that they can in no wise prevent the omnipotence of God from quickening and bringing them to life again. Chrys. Observe how our Lord makes His disciples Chrys. superior to all, by exhorting them to despise that very death 22°7n which is terrible to all. At the same time also He brings Matt. them proofs of the immortality of the soul: adding, / will forewarn you whom ye shall fear: fear Him, which after He hath killed hath power to cast into hell. Ambrose. For our natural death is not the end of punishment: and therefore He concludes that death is the cessation of bodily punishment, but the punishment of the soul is everlasting. And God alone is to be feared, to whose power nature prescribes not, but is herself subject; adding, Yea, I say unto you, Fear Him. Theophyl. Here observe, that upon sinners death is sent as a punishment, since they are here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will understand something farther. For He says not, "Who casts into hell," but has power to cast. For not every one dying in sin is forthwith thrust down into hell, but there is sometimes pardon given for the sake of the offerings and prayers which are made for the dead a. Ambrose. Our Lord then had instilled the virtue of simplicity, had awakened a courageous spirit. Their faith alone was wavering, and well did He strengthen it by adding with respect to things of less value, Are not five sparrows sold for two farthings ? and not one of them is forgotten before God. As if He said, If God forgets not the sparrows, how can He man? Bede. The dipondius is a coin of the lightest weight, and equal to two asses. Gloss. Now that Gloss. which in number is one is in weight an ass, but that which is two is a dipondius. Ambrose. But perhaps some one will say, How is it that the Apostle says, Does the Lord care l Cor. 9* for oxen ? whereas an ox is of more value than a sparrow; * but to care for is one thing, to have knowledge another. a This opinion of Theophylact's is ii. c. 1 ; Coccius, lib. x. art. 4; Chry- different from the declared doctrines sost. Phil. i. 24. Trans, p. 38, note e;. both of the Roman and Greek Churches, Horn, de Stat. Tr. p. 130. note cj and the general language of the Fa- and Tracts for the Times, No. lxxii. thers. See Bellarmine de Purg. lib. p. 32. 432 GOSPEL ACCORDING TO CHAP. XII. Origen. Literally, hereby is signified the quickness of the Divine foresight, which reaches even to the least things. But mystically, the five sparrows justly represent the spiritual senses, which have perception of high and heavenly things: beholding God, hearing the Divine voice, tasting of the bread of life, smelling the perfume of Christ's anointing, handling the Word of Life. And these being sold for two farthings, that is, being lightly esteemed by those who count as perishing whatever is of the Spirit, are not forgotten before God. But God is said to be forgetful of some because of their iniquities. Theophyl. Or these five senses are sold for two farthings, that is, the New and Old Testament, and are therefore not forgotten by God. Of those whose senses are given up to the word of life that they may be fit for the spiritual food, the Lord is ever mindful. Ambrose. Or else; A good sparrow is one which nature has furnished with the power of flying; for nature has given us the grace of flying, pleasure has taken it away, which loads with meats the soul of the wicked, and moulds it towards the nature of a fleshly mass. The five senses of the body then, if they seek the food of earthly alloy, cannot fly back to the fruits of higher actions. A bad sparrow therefore is one which has lost its habit of flying through the fault of earthly grovelling; such are those sparrows which are sold for two farthings, namely, at the price of worldly luxury. For the enemy sets up his, as it were, captive slaves, at the very lowest price. But the Lord, being the fit judge of His own work, has redeemed at a great price us, His noble servants, whom He hath made in His own image. Cyril. It is His care then diligently to know the life of the saints. Whence it follows, But the hairs of your heads are all numbered; by which He means, that of all things which relate to them He has most accurate knowledge, for the numbering manifests the minuteness of the care exercised. Ambrose. Lastly, the numbering of the hairs is not to be taken with reference to the act of reckoning, but to the capability of knowing. Yet they are well said to be numbered, because those things which we wish to preserve we number. Cyril. Now mystically, indeed, the head of a man is his understanding, but his hairs the thoughts, which are open to VBR. 8—12. ST. LUKE. 433 the eye of God. Theophyl. Or, by the head of each of the faithful, you must understand a conversation meet for Christ, but by his hair, the works of bodily mortification which are numbered by God, and are worthy of the Divine regard. Ambrose. If then such is the majesty of God, that a single sparrow or the number of our hair is not beside His knowledge, how unworthy is it to suppose that the Lord is either ignorant of the hearts of the faithful, or despises them so as to account them of less value. Hence He proceeds to conclude, Fear not then, ye are of more value than many sparrows. Bede. We must not read, Ye are more, which relates to the comparison of number, but ye are of more value, pluris that is, of greater estimation in the sight of God. Athan. Now I ask the Arians, if God, as if disdaining to make all other things, made only His Son, but deputed all things to His Son; how is it that He extends His providence even to such trifling things as our hair, and the sparrows ? For upon whatever things He exercises His providence, of these is He the Creator by His own word. 8. Also I say unto you, Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God: 9. But he that denieth Me before men shall be denied before the angels of God. 10. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11. And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12. For the Holy Ghost shall teach you in the same hour what ye ought to say. Bede. It was said above, that every hidden work and word is to be revealed, but He now declares that this reve- VOL. III. 2 F 43 h GOSPEL ACCORDING TO CHAP. XII. lation is to take place in the presence of the heavenly city and the eternal Judge and King; saying, But I say unto you, Whosoever shall confess Me} fyc. Ambrose. He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as faith is the incentive to fortitude, so is fortitude the strong Chrys. support of faith. Chrys. The Lord is not then content with in°Matt. * an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess Me, $c. Rom. Cyril. Now Paul says, If thou wilt confess with thy mouth °' ' the Lord Jesus, and believe in thy heart that God raised Him from the dead, thou shalt be saved. The whole mystery of Christ is conveyed in these words. For we must first confess that the Word born of God the Father, that is, the only-begotten Son of His substance, is Lord of all, not as one who had gained His Lordship from without and by stealth, but who is in truth by His nature Lord, as well as the Father. Next we must confess that God raised Him from the dead, who was Himself truly made man, and suffered in the flesh for us; for such He rose from the dead. Whoever then will so confess Christ before men, namely, as God and the Lord, Christ will confess him before the angels of God at that time when He shall descend with the holy angels in the glory of His Father at the end of the world. Euseb. But what will be more glorious than to have the only-begotten Word of God Himself to bear witness in our behalf at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to whom He bears witness. For not as abiding without him to whom He bears witness, but as dwelling in him and filling him with light, He will give His testimony. But having confirmed them with good hope by so great promises, He again rouses them by more alarming threats, saying, But he that denieth Me before men, shall be denied before the Angels Chrys. of God. Chrys. Both in condemnation a greater punishment u l sup* is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come. VER. 8—12. ST. LUKE. 435 Euseb. He rightly declares this threatening, in order that none should refuse to confess Him by reason of the punishment, which is to be denied by the Son of God, to be disowned by Wisdom, to fall away from life, to be deprived of light, and to lose every blessing; but all these things to suffer before God the Father who is in heaven, and the Angels of God. Cyril. Now they who deny are first indeed those who in time of persecution renounce the faith. Besides these, there are heretical teachers also, and their disciples. Chrys. There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works Tit. 1,16. they deny Rim. And again, If any provide not for his own, l Tim. and specially for those of his own house, he hath denied the ' faith, and is worse than an infidel. Also, Flee from covetous- Col. 5, 3. ness, which is idolatry. Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, shewing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not " in Me," but Me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault. Bede. But lest from what He says, that those who have denied Him are to be denied, it should be supposed that the condition of all was alike, that is, both of those who deny deliberately, and those who deny from infirmity or ignorance, He immediately added, And whosoever shall speak a word against the Son of Man, it shall be forgiven him, Cyril. But if our Saviour means to imply, that if any injurious word is spoken by us against a common man, we shall obtain pardon if we repent, there is no difficulty in the passage, for since God is by nature merciful, He restores those who are willing to repent. But if the words are referred to Christ how is he not to be condemned who speaks a word against Him ? Ambrose. Truly by the Son of Man we understand Christ, Who by the Holy Spirit was born of a virgin, seeing that His only parent on earth is the Virgin. What then, is the Holy 2 f 2 436 GOSPEL ACCORDING TO CHAP. XII. Spirit greater than Christ, that they who sin against Christ should obtain pardon, while they who offend against the Holy Spirit are not thought worthy to obtain it ? But where there is unity of power there is no question of comparison. Athan. Athan. The ancients indeed, the learned Origen and the g p a4'ad great Theognostus, describe this to be the blasphemy against the Holy Ghost, when they who have been counted worthy of the gift of the Holy Spirit in Baptism, fall back into sin. For they say that for this reason they cannot obtain pardon; Heb. 6, 4. as Paul says, It is impossible for those who have been made partakers of the Holy Ghost to renew them again, fyc. But each adds his own explanation. For Origen gives this as his reason; God the Father indeed penetrates and contains all things, but the power of the Son extends to rational things only; the Holy Spirit is only in those who • partake of Him in the gift of Baptism. When then catechumens and heathens sin, they sin against the Son who abideth in them, yet they may obtain pardon when they become worthy of the gift of regeneration. But when the baptized commit sin, he says that their offence touches the Spirit, after coming to whom they have sinned, and therefore their condemnation must be irrevocable. But Theognostus says, that he who has gone beyond both the first and second threshold deserves less punishment, but he who has also passed the third, shall no more receive pardon. By the first and second threshold, he speaks of the doctrine of the Father and the Son, but by the third the partaking John 16, of the Holy Spirit. According to St. John, When the Spirit of truth is come, He will lead you into all truth. Not as though the doctrine of the Spirit was above that of the Son, but because the Son condescends to those who are imperfect, but the Spirit is the seal of those who are perfect. If then not because the Spirit is above the Son, blasphemy against the Spirit is unpardonable ; but because remission of sin is indeed to the imperfect, but no excuse remains to the perfect, therefore since the Son is in the Father, He is in those in whom the Father and the Spirit are not absent, for the Holy Trinity cannot be divided. Besides this, if all things were made by the Son, and all things consist in Him, He will Himself be truly in all; so that it must needs be, that he who sinneth against the VER. 8—12. ST. LUKE. 437 Son, sinneth against the Father also, and against the Holy Spirit. But holy Baptism is given in the name of the Father, and the Son, and the Holy Spirit. And so they that sin after baptism commit blasphemy against the Holy Trinity. But if the Pharisees had not received baptism, how did He condemn them as if they had spoken blasphemy against the Holy Spirit, of which they were not yet partakers, especially since He did not accuse them simply of sin, but of blasphemy ? But these differ, for he who sins transgresses the Law, but he who blasphemes offends against the Deity Himself. But again, if to those who sin after baptism there is no remission of the punishment of their offences, how does the Apostle pardon the penitent at Corinth? but 2 Cor. 11, he travails iu birth of the backsliding Galatians until Christ 4 {9. a * be formed again in them. And why also do we oppose Novatus, who does away with repentance after baptism ? The Apostle to the Hebrews does not thus reject the repentance of sinners, but lest they should suppose that as according to the rites of the Law, under the veil of repentance there could be many and daily baptisms, he therefore warns them indeed to repent, but tells them that there could be only one renewal, namely, by Baptism. But with such considerations I return to the dispensation which is oUovofiiav in Christ, who being God was made man; as very God raised the dead; as clothed with the flesh, thirsted, laboured, suffered. When any then, looking to human things, see the Lord athirst or in suffering, and speak against the Saviour as if against a man, they sin indeed, yet may speedily on repentance receive pardon, alleging as excuse the weakness of His body. And again when any, beholding the works of Deity, doubt concerning the nature of our Lord's body, they also sin grievously. But these too if they repent may be quickly pardoned, seeing that they have an excuse in the greatness of the works. But when they refer the works of God to the Devil, justly do they undergo the irrevocable sentence, because they have judged God to be the Devil, and the true God to have nothing more in His works than the evil spirits. To this unbelief then the Pharisees had come. For when the Saviour manifested the works of the Father, raising the dead, giving sight to the blind, and such like deeds, they 438 GOSPEL ACCORDING TO CHAP. XII. said that these were the works of Beelzebub. As well might they say, looking at the order of the world and the providence exercised over it, that the world was created by Beelzebub. As long then as regarding human things they erred in knowledge, saying, Is not this the carpenter's son, and how knoiveth this man things which He never learnt ? He suffered them, as sinning against the Son of man; but when they wax more furious, saying that the works of God are the works of Beelzebub, He no longer endured them. For thus also He endured their fathers so long as their murmurings were for bread and water; but when having found a calf, they impute to it the divine mercies they had received, they were punished. At first indeed multitudes of them were , slain, afterwards He said indeed, Nevertheless, in the day when I visit I will visit their sin upon them. Such then is the sentence passed upon the Pharisees, that in the flame prepared for the devil they shall be together with him everlastingly consumed. Not then to make comparison between a blasphemy spoken against Himself and the Holy Spirit said He these things, as if the Spirit were the greater, but each blasphemy being uttered against Him, He shews the one to be greater, the other less. For looking at Him as man they reviled Him, and said that His works were those of Beelzebub. Ambrose. Thus it is thought by some that we should believe both the Son and the Holy Spirit to be the same Christ, preserving the distinction of Persons with the unity of the substance, since Christ both God and man is one Spirit, as it is written, The Spirit before our face, Christ the Lord; the same Spirit is holy, for both the Father is holy, and the Son holy, and the Spirit holy. If then Christ is each, what difference is there except we know that it is not lawful for us to deny the divinity of Christ ? Bede. Or else; Whoso saith that the works of the Holy Spirit are those of Beelzebub, it shall not be forgiven him either in the present world, or in that which is to come. Not that we deny that if he could come to repentance he could be forgiven by God, but that we believe that such a blasphemer as by the necessity of his deserts he would never come to forgiveness, so neither to the fruits themselves of a worthy repentance; VER. 8—12. ST. LUKE. 439 according to that, He hath blinded their eyes, so that they Isa. 6,10. should not be converted, and I should heal them. Cyril. But if the Holy Spirit were a creature, and not of the divine substance of the Father and the Son, how does an injury committed against Him entail upon it so great a punishment as is denounced against those that blaspheme against God? Bede. Nor however are all they who say that the Spirit is not holy, or is not God, but is inferior to the Father and the Son, involved in the crime of unpardonable blasphemy, because they are led to do it through human ignorance, not a demoniacal hatred, as the rulers of the Jews were. Aug. Aug. Or if it were here said, "Who hath spoken any blasphemy Serm* 71* whatever against the Holy Spirit," we ought then to understand thereby " all blasphemy;" but because it was said, who blasphemeth against the Holy Spirit, let it be understood of him that blasphemed not in any way, but in such a manner that it can never be pardoned him. For so when it was said, The Lord tempteth no m,an, that is not spoken of every, but only James of a certain kind of temptation. Now what that kind of ' blasphemy against the Holy Spirit is, let us see. The first blessing of believers is forgiveness of sins in the Holy Spirit. Against this free gift the impenitent heart speaks. Impenitence itself therefore is blasphemy against the Spirit, which is neither forgiven in this world, nor in that which is to come; for repentance gains that forgiveness in this world which is to avail in the world to come. Cyril. But the Lord after having inspired such great fear, and prepared men to resist those who depart from a right confession, commanded them for the rest to take no care what they should answer, because for those who are faithfully disposed, the Holy Spirit frames fit words, as their teacher, and dwelling within them. Whence it follows, And when they shall bring you into synagogues, take no thought how or what ye shall answer. Gloss. Now Gloss. He says, how, with respect to the manner of speaking, ivhat, with respect to the manner of intention. How ye shall answer to those who ask, or what ye shall say to those who wish to learn. Bede. For when we are led for Christ's sake before judges, we ought to offer only our will for Christ, but in answering, the Holy Spirit will supply His grace, as it is added, For the Holy Spirit will teach you, fyc. Chrys. But Homfss. in Matt. 440 GOSPEL ACCORDING TO CHAP, XII. elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, hut when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay. Theo-phyl. Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and cannot give a reason of our faith, He has excluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of ignorance, when He said, Take no thought how or what ye shall answer, 8fc. 13. And one of the company said unto Him, Master, speak to my brother, that he divide the inheritance with me. 14. And He said unto him, Man, who made Me a judge or a divider over you ? 15. And He said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. Ambrose. The whole of the former passage is given to prepare us for undergoing suffering for confessing the Lord, or for contempt of death, or for the hope of reward, or for denunciation of the punishment that will await him to whom pardon will never be granted. And since covetousness is generally wont to try virtue, for destroying this also, a precept and example is added, as it is said, And one of the company said to Him, Speak to my brother, that he divide the inheritance with me. Theophyl. As these two brothers were contending concerning the division of their paternal inheritance, it follows, that one meant to defraud the other; but our Lord teaches us that we ought not to be set on earthly things, and rebukes him that called Him to the division of inheritance; as it follows, And He said unto him, Man, who made Me a judge or a divider over you ? Bede. He who wills to impose the trouble of division of lands upon the Master who is commending the joys of heavenly peace, is rightly called man, according to VER. 13—15. ST. LUKF. 441 that, whereas there is envying, strife, and divisions among 1 Cor. 3,3. you, are ye not men ? Cyril. Now the Son of God, when He was made like unto us, was appointed by God the Father to be King and Prince upon His holy Mount of Sion, to make known the Divine command. Ambrose. Well then does He avoid earthly things who had descended for the sake of divine things, and deigns not to be a judge of strifes and arbiter of laws, having the judgment of the quick and dead and the recompensing of works. You should consider then, not what you seek, but from whom you ask it; and you should not eagerly suppose that the greater are to be disturbed by the less. Therefore is this brother deservedly disappointed who desired to occupy the steward of heavenly things with corruptible, seeing that between brothers no judge should intervene, but natural affection should be the umpire to divide the patrimony, although immortality not riches should be the patrimony which men should wait for. Bede. He takes occasion from this foolish petitioner to fortify both the multitudes and His disciples alike by precept and example against the plague of covetousness. Whence it follows, He said to them, Take heed, and beware of all covetousness; and He says, of all, because some things seem to be honestly done, but the internal judge decides with what intention they are done. Cyril. Or He says, of all covetousness, that is, great and little. For covetousness is unprofitable, as the Lord says, Ye shall build houses of hewn stone, Amos 5, and shall not dwell in them. And elsewhere, Yea ten acres V" . 1A 3 Isa. 5,10. of vineyards shall yield one bath, and the seed of an homer shall yield an ephah. But also in another way it is unprofitable, as He shews, adding, For a man's life consisteth not in the abundance, fyc. Theophyl. This our Lord says to rebuke the motives of the covetous, who seem to heap up riches as if they were going to live for a long time. But will wealth ever make thee long-lived ? Why then dost thou manifestly undergo evils for the sake of an uncertain rest ? For it is doubtful whether thou oughtest to attain to an old age, for the sake of which thou art collecting treasures. 16. And He spake a parable unto them, saying, 412 GOSPEL ACCORDING TO CHAP. XII. The ground of a certain rich man brought forth plentifully: 17. And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits ? 18. And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. 19. And I wTill say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided ? 21. So is he that layeth up treasure for himself, and is not rich toward God. Theophyl. Having said that the life of man is not extended by abundance of wealth, He adds a parable to induce belief in this, as it follows, And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully. Basil. Basil. Not indeed about to reap any good from his plenty in Hom. 0£ fruits^ bU£ that the mercy of God might the more appear, which extends its goodness even to the bad; sending down His rain upon the just and the unjust. But what are the things wherewith this man repays his Benefactor? He remembered not his fellow-creatures, nor deemed that he ought to give of his superfluities to the needy. His barns indeed bursting from the abundance of his stores, yet was his greedy mind by no means satisfied. He was unwilling to put up with his old ones because of his covetousness, and not able to undertake new ones because of the number, for his counsels were imperfect, and his care barren. Hence it follows, And he thought. His complaint is like that of the poor. Does not the man oppressed with want say, What shall I do, whence can I get food, whence clothing ? Such things also the rich man utters. For his mind is distressed on account of his fruits pouring out from his storehouse, lest VER. 16—21. ST. LUKE* 443 perchance when they have come forth they should profit the poor; like the glutton who had rather burst from eating, than give any thing of what remains to the starving. Greg. O Greg, adversity, the child of plenty. For saying, What shall I do, c °g. he surely betokens, that, oppressed by the success of his wishes, he labours as it were under a load of goods. Basil. Basil. It was easy for him to say, I will open my barn, I will call together the needy, but he has no thought of want, only of amassing; for it follows, And he said, This will I do, I will pull down my barns. Thou doest well, for the storehouses of iniquity are worthy of destruction. Pull down thy barns, from which no one receives comfort. He adds, I will build greater. But if thou shalt complete these, wilt thou again destroy them ? What more foolish than labouring on for ever. Thy barns, if thou wilt, are the home of the poor. But thou wilt say, Whom do I wrong by keeping what is my own ? For it follows also, And there will I bestow all my fruits and my goods. Tell me what is thine, from whence didst thou get it and bring it into life ? As he who anticipates the public games, injures those who are coming by appropriating to himself what is appointed for the common use, so likewise the rich who regard as their own the common things which they have forestalled. For if every one receiving what is sufficient for his own necessity would leave what remains to the needy, there would be no rich or poor. Cyril. Observe also in another respect the folly of his words, when he says, / vrill gather all my fruits, as if he thought that he had not obtained them from God, but that they were the fruits of his own labours. Basil. But if thou Basil. confessest that those things have come to thee from God, is u God then unjust in distributing to us unequally ? Why dost thou abound while another begs ? unless that thou shouldest gain the rewards of a good stewardship, and be honoured with the meed of patience. Art not thou then a robber, for counting as thine own what thou hast received to distribute ? It is the bread of the famished which thou receivest, the garment of the naked which thou hoardest in thy chest, the shoe of the barefooted which rots in thy possession, the money of the pennyless which thou hast buried in the earth. Wherefore then dost thou injure so many to whom thou 444 GOSPEL ACCORDING TO CHAP. XII. Chrys. mightest be a benefactor ? Chrys. But in this he errs, that in°2ad" ^e thinks those things good which are indifferent. For there Tim. are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user. Cyril. The rich man then builds barns which last not, but decay, and what is still more foolish, reckons for himself upon a long life; for it follows, And I will say unto my soul, Soul, thou hast much goods laid up for many years. But, 0 rich man, thou hast indeed fruits in thy barns, but as for many years Athan. whence canst thou obtain them ? Athan. Now if any one non occ jives g0 as to ^Q ^j]^ seeing that our life is naturally uncertain, he will not sin, for the greater fear destroys very much pleasure, but the rich man on the contrary, promising to himself length of life, seeks after pleasures, for he says, Rest, that is, from toil, eat, drink, and be merry, that is, with Basil. great luxury. Basil. Thou art so careless with respect to u i sup. ^e goods of the soul, that thou ascribest the meats of the body to the soul. If indeed it has virtue, if it is fruitful in good works, if it clings to God, it possesses many goods, and rejoices with a worthy joy. But because thou art altogether carnal and subject to the passions, thou speakest from thy Chrys. belly, not from thy soul. Chrys. Now it behoves us not to 8* h? lTd in^ulge in delights which fattening the body make lean the Cor. soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, but to the body itself, because from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being-beautiful unshapely, and from youthful old. veu. 16—21. ST. LUKE. 445 Basil. But he was permitted to deliberate in every thing, Basil, and to manifest his purpose, that he might receive a sentence p^™" m such as his inclinations deserved. But while he speaks in secret, his words are weighed in heaven, from whence the answers come to him. For it follows, But God said unto hi?n> Thou fool, this night thy soul shall they require of thee. Hear the name of folly, which most properly belongs to thee, which not man has imposed, but God Himself. Greg. The Greg. 22. same night he was taken away, who had expected many years, Mor* c* 2* that he indeed who had in gathering stores for himself looked a long time forward, should not see even the next day. Ch*ys. chrys. They shall require of thee, for perhaps certain dread powers 9or£10' 2' were sent to require it, since if when going from city to city we want a guide, much more will the soul when released from the body, and passing to a future life, need direction. On this account many times the soul rises and sinks into the deep again, when it ought to depart from the body. For the consciousness of our sins is ever pricking us, but most of all when we are going to be dragged before the awful tribunal. For when the whole accumulation of crimes is brought up again, and placed before the eyes, it astounds the mind. And as prisoners are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge; so also the soul at this time is greatly tormented by sin and afflicted, but much more after it has been removed. Greg. But in Greg, the night the soul was taken away which had gone forth in ubl sup* the darkness of its heart, being unwilling to have the light of consideration, so as to foresee what it might suffer. But He adds, Then whose shall those things be which thou hast provided? Chrys. For here shalt thou leave those things, and Chrys. not only reap no advantage from them, but carry a load of in°Qgn ' sins upon thy own shoulders. And these things which thou hast laid up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that layeth up treasure for himself and is not rich toward God. Bede. For such a one is a fool, and will be taken off in the night. He then who wishes to be rich toward God, will not lay up treasures for himself, but distribute his possessions to the poor. Ambrose. For in vain 44 G GOSPEL ACCORDING TO CHAP. XII. he amasses wealth who knows not how to use it. Neither are these things ours which we cannot take away with us. Virtue alone is the companion of the dead, mercy alone follows us, which gains for the dead an everlasting habitation. 22. And He said unto His disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat: neither for the body, what ye shall put on. 23. The life is more than meat, and the body is more than raiment. Theophyl. The Lord carries us onward by degrees to a more perfect teaching. For He taught us above to beware of covetousness, and He added the parable of the rich man, intimating thereby that the fool is he who desires more than is enough. Then as His discourse goes on, He forbids us to be anxious even about necessary things, plucking out the very root of covetousness; whence He says, Therefore I say unto you, Take no thought. As if He said, Since he is a fool, who awards to himself a longer measure of life, and is thereby rendered more covetous; be not ye careful for your soul, what ye shall eat, not that the intellectual soul eats, but because there seems no other way for the soul to dwell united to the body except by being nourished. Or because it is a part of the animate body to receive nourishment, He fitly ascribes nourishment to the soul. For the soul is called also a nutritive power, as it is so understood. Be not then anxious for the nourishing part of the soul, what ye shall eat. But a dead body may also be clothed, therefore He adds, Nor for chrys. your body, what ye shall put on. Chrys. Now the words, in Matt." Take no thought, are not the same as do no work, but, "Have not your minds fixed on earthly things." For it so happens, that the man who is working takes no thought. Cyril. Now the soul is more excellent than food, and the body than clothing. Therefore He adds, The life is more than meat, fyc. As if He said, " God who has implanted that which is greater, how will He not give that which is less?" Let not our VEK. 22 — 26. ST. LUKE. 447 attention then be stayed upon trifling things, nor our understanding serve to seek for food and raiment, but rather think on whatever saves the soul, and raises it to the kingdom of heaven. Ambrose. Now nothing is more likely to produce conviction in believers that God can give us all things, than the fact, that the ethereal spirit perpetuates the vital union of the soul and body in close fellowship, without our exertion, and the healthgiving use of food does not fail until the last day of death has arrived. Since then the soul is clothed with the body as with a garment, and the body is kept alive by the vigour of the soul, it is absurd to suppose that a supply of food will be wanting to us, who are in possession of the everlasting substance of life. 24. Consider the ravens : for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them : how much more are ye better than the fowls ? 25. And which of you with taking thought can add to his stature one cubit? 26. If ye then be not able to do that thing which is least, why take ye thought for the rest ? Cyril. As before in raising our minds to spiritual boldness, He assured us by the example of the birds, which are counted of little worth, saying, Ye are of more value than many sparrows; so now also from the instance of birds, He conveys to us a firm and undoubting trust, saying, Consider the ravens, for they neither sow nor reap, which neither have storehouse nor barn, and God feedeth them; how much more are ye better than fowls ? Bede. That is, ye are more precious, because a rational animal like man is of a higher order in the nature of things than irrational things, as the birds are. Ambrose. But it is a great thing to follow up this example in faith. For to the birds of the air who have no labour of tilling, no produce from the fruitfulness of crops, Divine Providence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For they 448 GOSPEL ACCORDING TO CHAP. XII. have for this reason a toilless and abundant use of food, because they think not of claiming to themselves by any special right fruits given for common food. We have lost what things were common by claiming them as our own. For neither is any thing a man's own, where nothing is perpetual, nor is supply certain when the end is uncertain. Cyril. Now whereas our Lord might have taken an example from the men who have cared least about earthly things, such as Elias, Moses, and John, and the like, He made mention of the birds, following the Old Testament, which sends us to the bee and the ant, and others of the same kind, in whom the Creator has implanted certain natural dispositions. Theophyl. Now the reason that he omits mention of the other birds, and speaks only of the ravens, is, that the young of the ravens are by an especial providence fed by God. For the ravens produce indeed, but do not feed, but neglect their young, to whom in a marvellous manner from the air their food comes, brought as it were by the wind, which they receive having their mouths open, and so are nourished. Perhaps also such things were spoken by synecdoche, Matt. 6, i. e. the whole signified by a part. Hence in Matthew our b' Lord refers to the birds of the air, but here more particularly to the ravens, as being more greedy and ravenous than others. Euseb. By the ravens also He signifies something else, for the birds which pick up seeds have a ready source of food, but those that feed on flesh as the ravens do have more difficulty in getting it. Yet birds of this kind suffer from no lack of food, because the providence of God extends every where; but He brings to the same purpose also a third argument, saying, And which of you by taking thought can add to his stature ? Chrys, Chrys. Observe, that when God has once given a soul, it h^Matt*" aDm"es the same, but the body is taking growth daily. Passing over then the soul as not receiving increase, He makes mention only of the body, giving us to understand that it is not increased by food alone, but by the Divine Providence, from the fact that no one by receiving nourishment can add any thing to his stature. It is therefore concluded, If ye then be not able to do that thing which is least, take no thought for the rest. Euseb. If no one has by his own skill con- veil 27—31. ST. LUKE. 449 trived a bodily stature for himself, but cannot add even the shortest delay to the prefixed limit of his time of life, why should we be vainly anxious about the necessaries of life? Bede. To Him then leave the care of directing the body, by whose aid you see it to come to pass that you have a body of such a stature. Aug. But in speaking concerning increasing the stature Aug. de of the body, He refers to that which is least, that is, tolt»" ^' God, to make bodies. 27. Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will He clothe you, O ye of little faith ? 29. And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31. But rather seek ye the kingdom of God; and all these things shall be added unto you. Chrys. As our Lord had before given instruction about Chrys. food, so now also about raiment, saying, Consider the lilies in j^tt. of the field how they grow ; they toil not, neither do they spin, that is, to make themselves clothing. Now as above when our Lord said, the birds sow not, He did not reprove sowing, but all superfluous trouble; so when He said, They toil not, neither do they spin, He does not put an end to work, but to all anxiety about it. Euseb. But if a man wishes to be adorned with precious raiment, let him observe closely how even down to the flowers which spring from the earth God extends His manifold VOL. III. 2 G 450 GOSPEL ACCORDING TO CHAP. XII. wisdom, adorning them with divers colours, so adapting to the delicate membranes of the flowers dyes far superior to gold and purple, that under no luxurious king, not even Solomon himself, who was renowned among the ancients for his riches as for his wisdom and pleasures, has so exquisite a work been devised; and hence it follows, But I say unto you, that Solomon in all his glory was not arrayed like one of these. Chrys. Chrys. He does not here employ the example of the birds, in Matt. * making mention of a swan or a peacock, but the lilies, for he wishes to give force to the argument on both sides, that is to say, both from the meanness of the things which have obtained such honour, and from the excellence of the honour conferred upon them; and hence a little after He does not call them lilies, but grass, as it is added, If then God so clothe the grass, which to-day is, He says not, which to-morrow is not, but to-morrou) is cast into the oven; nor does He say simply, God clothe, but He says, God so clothe, which has much meaning, and adds, how much more you, which expresses His estimation and care of the human race. Lastly, when it behoves Him to find fault, He deals here also with mildness, reproving them not for unbelief, but for littleness of faith, adding, 0 ye of little faith, that He may so the more rouse us up to believe in His words, that we should not only take no thought about our apparel, but not even admire elegance in dress. Cyril. For it is sufficient to the prudent for the sake of necessity only, to have a suitable garment, and moderate food, not exceeding what is enough. To the saints it is sufficient even to have those spiritual delights which are in Christ, and the glory that comes after. Ambrose. Nor does it seem of light moment, that a flower is either compared to man, or even almost more than to man is preferred to Solomon, to make us conceive the glory expressed, from the brightness of the colour to be that of the heavenly angels; who are truly the flowers of the other world, since by their brightness the world is adorned, and they breathe forth the pure odour of sanctification, who shackled by no cares, employed in no toilsome task, cherish the grace of the Divine bounty towards them, and the gifts of their heavenly nature. Therefore well also is Solomon here described to be clothed in his own glory, and in another VEK. 27—31. ST. LUKE. 451 place to be veiled, because the frailty of his bodily nature he clothed as it were by the powers of his mind to the glory of his works. But the Angels, whose diviner nature remains free from bodily injury, are rightly preferred, although he be the greatest man. We should not however despair of God's mercy to us, to whom by the grace of His resurrection He promises the likeness of angels. Cyril. Now it were strange for the disciples, who ought to set before others the rule and pattern of life, to fall into those things, which it was their duty to advise men to renounce; and therefore our Lord adds, And seek not what ye shall eat, tyc. Herein also our Lord strongly recommends the study of holy preaching, bidding His disciples to cast away all human cares. Bede. It must however be observed, that He says not, Do not seek or take thought about meat, or drink, or raiment, but what ye shall eat or drink, in which He seems to me to reprove those who, despising the common food and clothing, seek for themselves either more delicate or coarser food and clothing than theirs with whom they live. Greg. Nyss. Some have obtained dominion and honours Greg. in Orat. and riches by praying for them, how then dost Thou forbid Dom. us to seek such things in prayer? And indeed that all these Serm'1# things belong to the Divine counsel is plain to every one, yet are they conferred by God upon those that seek them, in order that by learning that God listens to our lower petitions, we may be raised to the desire of higher things; just as we see in children, who as soon as they are born cling to their mother's breasts, but when the child grows up it despises the milk, and seeks after a necklace or some such thing with which the eye is delighted; and again when the mind has advanced together with the body, giving up all childish desires, he seeks from his parents those things which are adapted to a perfect life. Aug. Now having forbidden all thought about food, He Au£- de next goes on to warn men not to be puffed up, saying, ]. ii. qu] Neither be ye lifted up, for man first seeks these things to ?^lite in satisfy his wants, but when he is filled, he begins to be puffed sublime up concerning them. This is just as if a wounded man should *°x £6. boast that he had many plasters in his house, whereas it reaplfr- 2 g 2 ¦*• 452 GOSPEL ACCORDING TO CHAP. XII. were well for him that he had no wounds, and needed not even one plaster. Theophyl. Or by being lifted up He means nothing else but an unsteady motion of the mind, meditating first one thing, then another, and jumping from this to that, and imagining lofty things. Basil. And that you may understand an elation of this kind, remember the vanity of your own youth; if at any time while by yourself you have thought about life and promotions, passing rapidly from one dignity to another, have grasped riches, have built palaces, benefited friends, been revenged upon enemies. Now such abstraction is sin, for to have our delights fixed upon useless things, leads away from the truth. Hence he goes on to add, For all these things do the nations of the Greer, world seek after, fyc. Greg. Nyss. For to be careful about ubisup. 7jsi0ie things is the part of those who possess no hope of a future life, no fear of judgment to come. Basil. But with respect to the necessaries of life, He adds, And your Father Chrys. knoweth that ye have need of these things, Chrys. He said in°Mciu. not " Grod," but your Father, to incite them to greater confidence. For who is a father, and would not allow the want of his children to be supplied? But He adds another thing also; for you could not say that He is indeed a father, yet knoweth not that we are in need of these things. For He who has created our nature, knoweth its wants. Ambrose. But He goes on to shew, that neither at the present time, nor hereafter, will grace be lacking to the faithful, if only they who desire heavenly things seek not earthly; for it is unworthy for men to care for meats, who fight for a kingdom. The king knoweth wherewithal he shall support and clothe his own family. Therefore it follows, But seek ye first the kingdom of God, and all these things Chrys. shall be added unto you, Chrys. Now Christ promises not u lsup' only a kingdom, but also riches with it; for if we rescue from cares those who neglecting their own concerns are diligent about ours, much more will God. Bede. For He declares that there is one thing which is primarily given, another which is superadded; that we ought to make eter-nity our aim, the present life our business. ver. 32—34. ST. LUKE. 453 32. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. 33. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. 34. For where your treasure is, there will your heart be also. Gloss. Our Lord having removed the care of temporal Gloss. things from the hearts of His disciples, now banishes fear non occ from them, from which superfluous cares proceed, saying, Fear not, fyc. Theophyl. By the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility. Cyril. But why they ought not to fear, He shews, adding, for it is your Father's good pleasure; as if He says, How shall He who gives such precious things be wearied in shewing mercy towards you ? For although His flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world's wealth. Hence it is added, Sell that ye have, fyc. Bede. As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life. But sell that ye have for alms' sake, which then is done worthily, when a man having once for his Lord's sake forsaken all that he hath, nevertheless afterwards labours with his hands that he may be able both to gain his living, and give alms. Chrys. Chrys. For there is no sin which almsgiving does not avail to blot j^0]^.' out. It is a salve adapted to every wound. But almsgiving has to do not only with money, but with all matters also 454 GOSPEL ACCORDING TO CHAP. XIT. wherein man succours man, as when the physician, heals, Greg. and the wise man gives counsel. Greg. Naz. Now I fear lest Orat. 14. yQU ghoujd think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did Chrys. not minister unto Christ among the poor. Chrys. For with-sup* out alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession. Basil, reg. Basil. But some one will ask, upon what grounds ought hnJ'92 we ^° seu tnat wnicn we have ? Is it that these things are by nature hurtful, or because of the temptation to our souls ? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation l Tim. of God, for every creation of God is good. And next, that ' ' our Lord's command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms. Cyril. Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, fyc. Bede. That is, by doing alms, the reward of which abideth for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the Matt. 4, poor, since we read that our Lord Himself, to whom the John 12 6 ange^s ministered, had a bag in which He kept the offerings of the faithful; but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty. Greg. Nyss. But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that faileth not, fyc. Theophyl. As if He said, " Here the moth corrupts, but there is no corruption in heaven." Then because there are some things which the moth does not corrupt, He goes on to speak of the thief. For gold the moth corrupts not, but the thief takes away. Bede. Whether then should it be simply understood, that money kept faileth, but given away to our neighbour bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is ver. 35—40. ST. LUKE. 455 soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favour of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled. Gloss. Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity. Theophyl. Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also ; as if He says, " Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves." Euseb. For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be ; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion. Bede. Now this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover. 35. Let your loins be girded about, and your lights burning; 36. And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. 37. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 456 GOSPEL ACCORDING TO CHAP. XII. 38. And if he shall come in the second watch, or in the third watch, and find them so, blessed are those servants. 39. And this know, that if the gooclman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40. Be ye therefore ready also : for the Son of man cometh at an hour when ye think not. Theophyl. Our Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, shewing you wrhat to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others. Maxim. Or, He teaches us to keep our lamps burning, by prayer and contemplation and spiritual love. Cyril. Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies tha we should not suffer any to live in the darkness of ignorance. Greg. Greg. Or else, we gird our loins when by continence we !3??n control the lusts of the flesh. For the lust of men is in Evang. their loins, and of women in their womb; by the name of VETt. 35----40. ST. LUKE. 457 loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labour in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we shew forth bright examples to our neighbours. Aug. Or, He teaches us also to gird Aug. de our loins for the sake of keeping ourselves from the love of lib"\:i^y* the things of this world, and to have our lamps burning, q- 25. that this thing may be done with, a true end and right intention. Greg. But if a man has both of these, whosoever Greg. he be, nothing remains for him but that he should place his ublsuP-whole expectation on the coming of the Redeemer. Therefore it is added, And be ye like to men that wait for their lord, when he will return from the wedding, fyc. For our Lord went to the wedding, when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels. Theophyl. Daily also in the heavens He betroths the souls of the Saints, whom Paul or another offers 2 Cor. to Him, as a chaste virgin. But He returns from the cele- n' 2" bration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual. Cyril. Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature. Greg. Nyss. Or else, when Greg. the wedding was celebrated and the Church received into .Horr" l1' o m Cant. the secret bridal chamber, the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord's return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he cometh and knocketh, they may open to him immediately. Greg. For He comes when He hastens to judgment, but Greg. He knocks, when already by the pain of sickness He denotes u l sup* that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and 453 GOSPEL ACCORDING TO CHAP. XII. dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the lord when he cometh shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness Greg. of sloth and carelessness. Greg. Nyss. For the sake then ubisup. 0£ keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful. Cyril. When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say unto you, that he shall gird himself; from which we perceive that He will recompense us in like manner, seeing that He will gird Isa. ll, 5. Himself with those that are girded. Origen. For He will Greg. be girded about His loins with righteousness. Greg. By Hom. 13. wnicn Jje girds Himself, that is, prepares for judgment. Theophyl. Or, He will gird Himself, in that He imparts not the whole fulness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest. Cyril. He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts. Dion, in Dionysius Ar. The " sitting down" is taken to be the re-Ep. ad pose from many labours, a life without annoyance, the divine ver. 35—40. ST. LUKE. 459 conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over transient and serve them. Theophyl. That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them. Greg. But He is said to be pass- Greg. ing over, when He returns from the judgment to His king- ^e^13* dom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity. Cyril. Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He does not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, fyc. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches. Greg. The first watch Greg. then is the earliest time of our life, that is, childhood, the u l sup' second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself. Cyrtl. Of the first watch, however, He makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will. Greek Ex. Or, to the Severus. first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts. Theophyl. Or since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our 460 GOSPEL ACCORDING TO CHAP. XIL life certain hours which make us happy if we are found awake. Does any one seize your goods ? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls. Greg. Greg. But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this knoiv, that if the goodman of the house had known what hour the thief would come. Theophyl. Some understand this thief to be the devil; the house, the soul; the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord's coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord 5' ' so cometh as a thief in the night. And hence also it is here added, Be ye also ready, for the Son of man cometh at an Oreo;. hour when ye think not. Greg. Or else; unknown to the in Ev. ' master the thief breaks into the house, because while the spirit sleeps instead of guarding itself, death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent. But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it. 41. Then Peter said unto Him, Lord, speakest Thou this parable unto us, or even to all? 42. And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season ? 43. Blessed is that servant, whom his lord when he cometh shall find so doing. 44. Of a truth I say unto you, that he will make him ruler over all that he hath. 45. But and if that servant say in his heart, My ver. 41—43. ST. LUKE. 461 lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken ; 46. The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not awTare, and will cut him in sunder, and will appoint him his portion with the unbelievers. Theophyl. Peter, to whom the Church had already been committed, as having the care of all things, inquires whether our Lord put forth this parable to all. As it follows, Then Peter said unto Him, Lord, speakest Thou this parable nuto us, or even unto all? Eede. Our Lord had taught two things in the preceding parable unto all, even that He would come suddenly, and that they ought to be ready and waiting for Him. But it is not very plain concerning which of these, or whether both, Peter asked the question, or whom he compared to himself and his companions, when he said, Speakest Thou to us, or to all ? Yet in truth by these words, us and all, he must be supposed to mean none other than the Apostles, and those like to the Apostles, and all other faithful men; or Christians, and unbelievers; or those who dying separately, that is, singly, both unwillingly indeed and willingly, receive the coming of their Judge, and those who when the universal judgment comes are to be found alive in the flesh. Now it is marvellous if Peter doubted that all must live soberly, piously, and justly, who wait for a blessed hope, or that the judgment will to each and all be unexpected. It therefore remains to be supposed, that knowing these two things, he asked about that which he might not know, namely, whether those sublime commands of a heavenly life in which He bade us sell what we have and provide bags which wax not old, and watch with our loins girded, and lamps burning, belonged to the Apostles only, and those like unto them, or to all who were to be saved. Cyril. Now to the courageous rightly belong the great and difficult of God's holy commandments, but to those who have not yet attained to such virtue, belong those things from which all difficulty is excluded. Our Lord therefore 46:2 GOSPEL ACCORDING TO CHAP. XIT. uses a very obvious example, to shew that the above-mentioned command is suited to those who have been admitted into the rank of disciples, for it follows, And the Lord saidy Who then is that faithful steward ? Ambrose. Or else, the form of the first command is a general one adapted to all, but the following example seems to be proposed to the stewards, that is, the priests; and therefore it follows, And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season ? Theophyl. The above-mentioned parable relates to all the faithful in common, but now hear what suits the Apostles and teachers. For I ask, where will be found the steward, that possesses in himself faithfulness and wisdom ? for as in the management of goods, whether a man be careless yet faithful to his master, or else wise yet unfaithful, the things of the master perish; so also in the things of God there is need of faithfulness and wisdom. For I have known many servants of God, and faithful men, who because they were unable to manage ecclesiastical affairs, have destroyed not only possessions, but souls, exercising towards sinners indiscreet virtue by extravagant rules of penance or unseasonable indulgence. chrys. Chrys. But our Lord here asks the question not as igno- in Matt, rant, who was a faithful and wise steward, but wishing to imply the rareness of such, and the greatness of this kind of chief government. Theophyl. Whosoever then has been found a faithful and wise steward, let him bear rule over the Lord's household, that he may give them their portion of meat in due season, either the word of doctrine by which their souls are fed, or Aug. de the example of works by which their life is fashioned. Aug. 1. ii. c. 26. Now He says portion, because of suiting His measure to the capacity of His several hearers. Isid. l. 3. Isidore. It was added also in their due season, because a p' ' benefit not conferred at its proper time is rendered vain, and loses the name of a benefit. The same bread is not equally coveted by the hungry man, and him that is satisfied. But with respect to this servant's reward for his stewardship, He adds, Blessed is that servant whom his lord when he cometh ver. 41—46. ST. LUKE. 463 shall find so doing. Basil. He says not, ' doing/ as if by Basil, in chance, but so doing. For not only conquest is honourable, r ™°^g] but to contend lawfully, which is to perform each thing as we have been commanded. Cyril. Thus the faithful and wise servant prudently giving out in due season the servants' food, that is, their spiritual meat, will be blessed accordiug to the Saviour's word, in that he will obtain still greater things, and will be thought worthy of the rewards which are due to friends. Hence it follows, Of a truth I say unto you, that he will make him ruler over all that he hath. Bede. For whatever difference there is in the merits of good hearers and good teachers, such also there is in their rewards; for the one whom when He cometh He finds watching, He will make to sit down ; but the others whom He finds faithful and wise stewards, He will place over all that He hath, that is, over all the joys of the kingdom of heaven, not certainly that they alone shall have power over them, but that they shall more abundantly than the other saints enjoy eternal possession of them. Theophyl. Or, He will make him ruler over all that he hath, not only over his own household, but that earthly things as well as heavenly shall obey him. As it was with Joshua the son of Nun, and Elias, the one commanding the sun, the other the clouds; and all the Saints as God's friends use the things of God. Whosoever also passes his life virtuously, and has kept in due submission his servants, that is, anger and desire, supplies to them their portion of food in due season : to anger indeed that he may feel it against those who hate God, but to desire that he may exercise the necessary provision for the flesh, ordering it unto God. Such an one, I say, will be set over all things which the Lord hath, being thought worthy to look into all things by the light of contemplation. Chrys. But our Lord not only by the honours kept in Chr^_. store for the good, but by threats of punishment upon the in°^att bad, leads the hearer to correction, as it follows, But if that servant shall say in his heart, My lord delayeth his coming. Bede. Observe that it is counted among the vices of a bad servant that he thought the coming of his lord slow, yet 464 GOSPEL ACCORDING TO CHAP. XII. it is not numbered among the virtues of the good that he hoped it would come quickly, but only that he ministered faithfully. There is nothing then better than to submit patiently to be ignorant of that which cannot be known, but to strive only that we be found worthy. Theophyl. Now from not considering the time of our departure, there proceed many evils. For surely if we thought that our Lord was coming, and that the end of our life was at hand, we should sin the less. Hence it follows, And shall begin to strike the menservants and maidens, and to eat and drink and be drunken. Bede. In this servant is declared the condemnation of all evil rulers, who, forsaking the fear of the Lord, not only give themselves up to pleasures, but also provoke with injuries those who are put under them. Although these words may be also understood figuratively, meaning to corrupt the hearts of the weak by an evil example; and to eat, drink, and be drunken, to be absorbed in the vices and allurements of the world, which overthrow the mind of man. But concerning his punishment it is added, The lord of that servant will come in a day when he looketh not for him, that is, the day of his judgment or death, and will Basil, in cut him in sunder. Basil. The body indeed is not divided, San. c. io\ so ^na^ one Par^ indeed should be exposed to torments, the other escape. For this is a fable, nor is it a part of just judgment when the whole has offended that half only should suffer punishment; nor is the soul cut in sunder, seeing that the whole possesses a guilty consciousness, and co-operates with the body to work evil; but its division is the eternal severing of the soul from the Spirit. For now although the grace of the Spirit is not in the unworthy, yet it seems ever to be at hand expecting their turning to salvation, but at that time it will be altogether cut off from the soul. The Holy Spirit then is the prize of the just, and the chief condemnation of sinners, since they who are unworthy will lose Him. Bede. Or He will cut him in sunder, by separating him from the communion of the faithful, and dismissing him to those who have i Tim. never attained unto the faith. Hence it follows, And wilt 5 ^' appoint him his portion with the unbelievers; for fie who has no care for his own, and those of his own house, has denied the ver. 47, 48. ST. LUKE. 465 faith, and is worse than an infidel. Theophyl. Rightly also shall the unbelieving steward receive his portion with the unbelievers, because he was without true faith. 47. And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. 48. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. Theophyl. Our Lord here points to something still greater and more terrible, for the unfaithful steward shall not only be deprived of the grace he had, so that it should profit him nothing in escaping punishment, but the greatness 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. Chrys. Chrys. For all things are not judged alike in all, but greater know- .Hojj?#t?6, ledge is an occasion of greater punishment. Therefore shall the Priest, committing the same sin with the people, suffer a far heavier penalty. Cyril. For the man of understanding who has given up his will to baser things will shamelessly implore pardon, because he has committed an inexcusable sin, departing as it were maliciously from the 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. Theophyl. Here some object, saying, He is deservedly punished who, knowing the will of his Lord, 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. Basil. But you will say, If the one indeed received many Basil, in stripes, and the other few, how do some say He assigns no *% brev end to punishments ? But we must know, that what is here vol. hi. 2 h 466 GOSPEL ACCORDING TO CHAP. XII. said assigns neither measure nor end of punishments, but their differences. For a man may deserve unquenchable fire, to either a slight or more intense degree of heat, and the worm that dieth not with greater or more violent gnaw-ings. Theophyl. But He goes on to shew why teachers and learned men deserve a severer punishment, as it is said, For unto whomsoever much is given, of him shall be much required. Teachers indeed are given the grace to perform miracles, but entrusted the grace of speech and learning. But not in that which is given, He says, is any thing more to be sought, but in 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. Bede. Or else, much is often given also to certain individuals, upon whom is bestowed the knowledge of God's will, and the means of performing what they know; much also is given to him to whom, together with his own salvation, is committed the care also of feeding our Lord's flock. Upon those then who are gifted with more abundant grace a heavier penalty falls; 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. 49. I am come to send fire on the earth; and what will I, if it be already kindled ? 50. But I have a baptism to be baptized with ; and how am I straitened till it be accomplished! 51. Suppose ye that I am come to give peace on earth ? I tell you, Nay; but rather division : 52. For from henceforth there shall be five in one house divided, three against two, and two against three. 53. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother ; the mother in law against her daughter in law, and the daughter in law against her mother in law. ver. 49—53. ST. LUKE. 467 Ambrose. To stewards, that is, to Priests, the preceding words seem to have been addressed, that they may thereby know that hereafter a heavier punishment awaits them, if, intent upon the world's pleasures, they have neglected the charge of their Lord's household, and the people entrusted to their care. But as it profiteth little to be recalled from error by the fear of punishment, and far greater is the privilege of charity and love, our Lord therefore kindles in men the desire of acquiring the divine nature, saying, / came to send fire on earth, not indeed that He is the Consumer of good men, but the Author of good will, who purifies the golden vessels of the Lord's house, but burns up the straw and stubble. Cyril. Now it is the way of Holy Scripture to use sometimes the term fire, of holy and divine words. For as they wrho know how to purify gold and silver, destroy the dross by fire, so the Saviour by the teaching of the Gospel in the power of the Spirit cleanses the minds of those who believe in Him. This then is that wholesome and useful fire by which the inhabitants of earth, in a manner cold and dead through sin, revive to a life of piety. Chrys. For by the earth He now means not that which we tread under our feet, but that which was fashioned by His hands, namely, man, upon whom the Lord pours out fire for the consuming of sins, and the renewing of souls. Tit. Bost. And we must here believe that Christ came down from heaven. For if He had come from earth to earth, He would not say, / came to send fire vpon the earth. Cyril. But our Lord was hastening the kindling of the fire, and hence it follows, And what nisi ut ac-will I, save that it be kindled*? For already some of the c atur Jews believed, of whom the first were the holy Apostles, but the fire once lighted in Judsaa was about to take possession of the whole world, yet not till after the dispensation of His Passion had been accomplished. Hence it follows, But I have a baptism to be baptized with. For before the holy cross and His resurrection from the dead, in Judsea only was the news told of His preaching and miracles; but after that the Jews in their rage had slain the Prince of life, then commanded He His Apostles, saying, Go and teach all Matt. 28, 19. a Nisi ut, is the reading of the Vnlg. and Germ, versions, and nisi of several others. See Schjlz in loc. 9 u 9 ^ 11 & 468 GOSPEL ACCORDING TO CHAP. XII. Greg, in nations. Greg. Or else, fire is sent upon the earth, when lib.6?. ' by the fiery breath of the Holy Spirit, the earthly mind has Horn. 2. all its carnal desires burnt up, but inflamed with spiritual love, bewails the evil it has done; and so the earth is burnt, when the conscience accusing itself, the heart of the sinner is consumed in the sorrow of repentance. Bede. But He adds, / have a baptism to be baptized with, that is, I have first to be sprinkled with the drops of My own Blood, and then to inflame the hearts of believers by the fire of the Spirit. Ambrose. But so great was our Lord's condescension, that He tells us He has a desire of inspiring us with devotion, of accomplishing perfection in us, and of hastening His passion for us; as it follows, And how am I straitened till it be accomplished ? Bede. Some manuscripts have, " And how am coangor I anguished," that is, grieved. For though He had in Himself nothing to grieve Him, yet was He afflicted by our woes, and at the time of death He betrayed the anguish which He underwent not from the fear of His death, but from the delay of our redemption. For he who is troubled until he reaches perfection, is secure of perfection, for the condition of bodily affections not the dread of death offends him. For he who has put on the body must suffer all things which are of the body, hunger, thirst, vexation, sorrow; but the Divine nature knows no change from such feelings. At the same time He also shews, that in the conflict of suffering consists the death of the body, peace of mind has no struggle with grief. Bede. But the manner in which after the baptism of His passion and the coming of the spiritual fire the earth will be burnt, He declares as follows, Suppose ye that I am to Eph.2, u. give peace, fyc. Cyril. What say est Thou, O Lord? Didst Col. l, 20. Thou not come to give peace, who art made peace for us ? making peace by Thy cross with things in earth and things John 14, in heaven; who saidst, My peace I give unto you. But it is plain that peace is indeed a good, but sometimes hurtful, and separating us from the love of God, that is, when by it we unite with those who keep away from God. And for this reason we teach the faithful to avoid earthly bonds. Hence it follows, For from henceforth there shall be five in one house divided, three against two, fyc. Ambrose. Though the ver. 49—53. ST. LUKE. 469 connexion would seem to be of six persons, father and son, mother and daughter, mother in law and daughter in law, yet are they five, for the mother and the mother in law may be taken as the same, since she who is the mother of the son, is the mother in law of his wife. Chrys. Now hereby He Chrys. declared a future event, for it so happened in the same house that there have been believers whose fathers wished to bring them to unbelief; but the power of Christ's doctrines has so prevailed, that fathers were left by sons, mothers by daughters, and children by parents. For the faithful in Christ were content not only to despise their own, but at the same time also to suffer all things as long as they were not without the worship of their faith. But if He were mere man, how would it have occurred to Him to conceive it possible that He should be more loved by fathers than their children were, by children than their fathers, by husbands than their wives, and they too not in one house or a hundred, but throughout the world ? And not only did he predict this, but accomplish it in deed. Ambrose. Now in a mystical sense the one house is one man, but by two we often mean the soul and the body. But if two things meet together, each one has its part; there is one which obeys, another which rules. But there are three conditions of the soul, one concerned with reason, another with desire, the third with anger. Two then are divided against three, and three against two. For by the coming of Christ, man who was material became rational. We were carnal and earthly, God sent His Spirit into our hearts, Gal. 4,6. and we became spiritual children. We may also say, that in the house there are five others, that is, smell, touch, taste, sight and hearing. If then with respect to those things which we hear or see, separating the sense of sight and hearing, we shut out the worthless pleasures of the body which we take in by our taste, touch, and smell, we divide two against three, because the mind is not carried away by the allurements of vice. Or if we understand the five bodily senses, already are the vices and sins of the body divided among themselves. The flesh and the soul may also seem separated from the smell, touch, and taste of pleasure, for while the stronger sex of reason is impelled, as it were, to manly affections, the flesh strives to keep the reason more effeminate. Out of these then there 470 GOSPEL ACCORDING TO CHAP. XIT. spring up the motions of different desires, but when the soul returns to itself it renounces the degenerate offspring. The flesh also bewails that it is fastened down by its desires (which it has borne to itself,) as by the thorns of the world. But pleasure is a kind of daughter in law of the body and soul, and is wedded to the motions of foul desire. As long then as there remained in one house the vices conspiring together with one consent, there seemed to be no division; but when Christ sent fire upon the earth which should burn out the offences of the heart, or the sword which should pierce the very secrets of the heart, then the flesh and the soul renewed by the mysteries of regeneration cast off the bond of connection with their offspring. So that parents are divided against their children, while the intemperate man gets rid of his intemperate desires, and the soul has no more fellowship with crime. Children also are divided against parents when men having become regenerate renounce their old vices, and younger pleasure flies from the rule of piety, as from the discipline of a strict house. Bede. Or in another way. By three are signified those who have faith in the Trinity, by two the unbelievers who depart from the unity of the faith. But the father is the devil, whose children we were by following him, but when that heavenly fire came down, it separated us from one another, and shewed us another Father who is in heaven. The mother is the Synagogue, the daughter is the Primitive Church, who had to bear the persecution of that same synagogue, from whom she derived her birth, and whom she did herself in the truth of the faith contradict. The mother in law is the Synagogue, the daughter in law the Gentile Church, for Christ the husband of the Church is the son of the Synagogue, according to the flesh. The Synagogue then was divided both against its daughter in law and its daughter, persecuting believers of each people. But they also were divided against their mother in law and mother, because they wished to abolish the circumcision of the flesh. 54. And He said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. ver. 54—57. ST. LUKE. 471 55. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time ? 57. Yea, and why even of yourselves judge ye not what is right ? Theophyl. When He spoke about preaching, and called it a sword, His hearers may have been troubled, not knowing what He meant. And therefore our Lord adds, that as men determine the state of the weather by certain signs, so ought they to know His coming. And this is what He means by saying, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower. And when ye see the south wind bloiving, ye say, There will be heat, fyc. As if He says, Your words and works shew Me to be opposed to you. Ye may therefore suppose that I came not to give peace, but the storm and whirlwind. For I am a cloud, and I come out of the west, that is, from human nature; which has been long since clothed with the thick darkness of sin. I came also to send fire, that is, to stir up heat. For I am the strong south wind, opposed to the northern coldness. Bede. Or, they who from the change of the elements can easily when they like predetermine the state of the weather, might if they wished also understand the time of our Lord's coming from the words of the Prophets. Cyril. For the prophets have in many ways foretold the mystery of Christ; it became them therefore, if they were wise, to stretch their prospect beyond to the future, nor will ignorance of the time to come avail them after the present life. For there will be wind and rain, and a future punishment by fire; and this is signified when it is said, A shower cometh. It became them also not to be ignorant of the time of salvation, that is, the coming of the Saviour, through whom perfect piety entered into the world. And this is meant when it is said, Ye say that there will be heat. Whence it follows in censure of them, Ye hypocrites, ye can discern the face of the sky and the earth, but how is it that ye do not discern this time ? 472 GOSPEL ACCORDING TO CHAP. XII. Basil, in Basil. Now we must observe, that conjectures concerning Horn"" 4. ^ne s^ars are necessary to the life 'of man, as long as we do not push our searches into their signs beyond due limits. For it is possible to discover some things with respect to coming rain, still more concerning heat and the force of the winds, whether partial or universal, stormy or gentle. But the great advantage that is rendered to life by these conjectures is known to every one. For it is of importance to the sailor to prognosticate the dangers of storms, to the traveller the changes of the weather, to the husbandman the abundant supply of his fruits. Bede. But lest any of the people should allege their ignorance of the prophetical books as a reason why they could not discern the courses of the times, He carefully adds, And why even of yourselves judge ye not what is right ? shewing them that although unlearned they might still by their natural ability discern Him, who did works such as none other man did, to be above man, and to be God, and that therefore after the injustice of this world, the just judgment of the creation would come. Origen. But had it not been implanted in our nature to judge what is right, our Lord would never have said this. 58. When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite. Theophyl. Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him, §c. As if He says, When thine adversary is bringing thee to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although thou hast nothing, borrow in order that thou ver. 58, 59. ST. LUKE. 473 may be released from him, lest he summon thee before the judge, as it follows, Lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. Cyril. "Where thou wilt suffer want until thou payest the last farthing; and this is what He adds, / say unto you} Thou shalt not depart hence. Chrys. It seems to me that He is speaking of the present Chrys. judges, and of the way to the present judgment, and of the in0Matt>* prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers. Ambrose. Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life's course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and Matt. 22, foot, and cast him into outer darkness. And He shews that12# His officers are the angels, of whom He says, The angels shall Matt. 13, come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; but it is added, / tell thee, thou shalt not depart thence till thou hast paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest 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 cancelled. Origen. Or else, He here introduces four characters, the adversary, the magis- 474 . GOSPEL ACCORDING TO CHAP. XII. trate, the officer, and the judge. But with Matthew the character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one has written a farthing, the other a mite, but each has called it the last. Now we say that all men have present with them two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the former, our adversary whenever we sin rejoices, knowing that he has an occasion for exultations and boasting with the prince of the world, who sent him. But in the Greek, " the adversary" is written with the article, to signify that he is one out of many, seeing that each individual is under the ruler of his nation. Give diligence then that you may be delivered from your adversary, or from the ruler to whom the adversary drags you, by having wisdom, justice, fortitude, and temperance. But John i% if you have given diligence, let it be in Him who says, I am the life, otherwise the adversary will hale thee to the judge. Now he says, hale, to point out that they are forced unwillingly to condemnation. But I know no other judge but our Lord Jesus Christ who delivers to the officer. Each of us have our own officers; the officers exercise rule over us, if we owe any thing. If I paid every man every thing, I come to the officers and answer with a fearless heart, " I owe them nothing." But if I am a debtor, the officer will cast me into prison, nor will he suffer me to go out from thence until I have paid every debt. For the officer has no power to let me off even a farthing. He who forgave one debtor Luke 7, five hundred pence and another fifty, was the Lord, but the exactor is not the master, but one appointed by the master to demand the debts. But the last mite He calls slight and small, for our sins are either heavy or slight. Happy then is he who sinneth not, and next in happiness he who has sinned slightly. Even among slight sins there is diversity, otherwise He would not say until he has paid the last mite. For if he owes a little, he shall not come out till he pays the last mite. But he who has been guilty of a great debt, will have endless ages for his payment. Bede. Or else, our adversary in the way is the word of God; which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else ver. 58, 59. ST. LUKE. 475 he will be delivered to the judge, for of contempt of God's word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit, for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment. CHAP. XIII. 1. There were present at that season some that told Him of the Galilseans, whose blood Pilate had mingled with their sacrifices. 2. And Jesus answering said unto them, Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things ? 3. I tell you, Nay: but, except ye repent, ye shall all likewise perish. 4. Or tliose eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem ? 5. I tell you, Nay: but, except ye repent, ye shall all likewise perish. Gloss. As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told Him of the Galilceans, whose blood Pilate had mingled with their sacrifices. Cyril. For these were followers of the opinions of Judas Acts 5, 7. of Galilee, of whom Luke makes mention in the Acts of the Apostles, who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Caesar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the VER. 1—5. GOSPEL ACCORDING TO ST. LUKE. 477 Emperor and the Roman people. Pilate then, being enraged against the Galilseans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galilseans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Saviour, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And He answered and said unto them, Suppose ye that these Galilceans were sinners above all the Galilceans, fyc. ? Chrys. For God punishes some sinners by cutting off Chrys. their iniquities, and appointing to them hereafter a lighter c^nc!^' punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, He does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment. Tit. Bost. And He here plainly shews, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment. Cyril. To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless ye repent, and unless ye cease to conspire against your rulers, for which ye have no divine guidance, ye shall all likewise perish, and your blood shall be united to that of your sacrifices. Chrys. And herein He shews that chrys. He permitted them to suffer such things, that the heirs 0fubisup' the kingdom yet living might be dismayed by the dangers of others. " What then," you will say, " is this man punished, that I might become better?" Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation 478 GOSPEL ACCORDING TO CHAP. XIII. to those who see it. Bede. But because they repented not in the fortieth year of our Lord's Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord's preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifices, but also the inner parts of the doors, (where there was no entrance to the Galileans.) Chrys. Chkys. Again, there had been eighteen others crushed to ubi sup. . , death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem ? I tell you, Nay. For He does not punish all in this life, giving them a time meet for repentance. Nor however does He reserve all for future punishment, lest men should deny His providence. Tit. Bost. Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except ye repent, ye shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence. Ambrose. In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the devil offer not a pure sacrifice, whose prayer is for a sin, as it was written Ps. 109,7. of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord's blood. Bede. For Pilate, who is interpreted, "The mouth of the hammerer," signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galikeans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of I and H, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, VEK. G — 9. ST. LUKE. 479 because they would not receive the name of the Saviour. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, " sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls. 6. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none; cut it down: why cum-bereth it the ground ? 8. And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dang it; 9. And if it bear fruit, well: and if not, then after that thou sbalt cut it down. Tit. Bost. The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spake also this parable ; A certain man had a fig tree planted in his vineyard. Ambrose. There was a vineyard of the Lord of Hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of 480 GOSPEL ACCORDING TO CHAP. XIII. the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surp; ssed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; yet these differ in nothing from what has gone before, except that they choose the genus instead of the species. Bede. The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none. AmbPv,ose. But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might shew in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, ?vhy cumbereth it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people VER. 6—9. ST. LUKE. 481 also might be saved through the Church. Hence it follows, And he answering said unto him, Lord, let it alone this year also. He soon perceived hardness of heart and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles' spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that thou shalt cut it down. Bede. Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise. Aug. Or, in another sense, the fig tree is the race of man- Aug. kind. For the first man after he had sinned concealed with u l sup' fig leaves his nakedness, that is, the members from which we derive our birth. Theophyl. But each one of us also is a fig tree planted in the. vineyard of God, that is, in the Church, or in the world. Greg. But our Lord came three times to the fig tree, Greg, because He sought after man's nature before the law, under jn Eyan~# the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years He found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation. Theophyl. Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time when they made the molten calf under the law; thirdly, when they rejected the Saviour. But that three years' time must be understood to mean also the three ages of life, boyhood, manhood, and old age. Greg. But with great fear and trembling should we hear Greg. the word which follows, Cut it down: why cumbereth it the ubl sup* ground? For every one according to his measure, in whatsoever station of life he is, except he shew forth the fruits of good works, like an unfruitful tree cumbereth the ground; VOL. III. 2 I 482 GOSPEL ACCORDING TO CHAP. XIII. for wherever he is himself placed, he there denies to another the opportunity of working. De Poenit. Pseudo-Basil. For it is the part of God's mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the Grep:. barren soil to bring forth the proper fruits. Greg. Naz. Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skilful dresser will restore. Hence it is also here added, And he answering said unto Him, Lord, let it alone, fyc. Greg. 3). Greg. By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord's vineyard. Theophyl. Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience. Aug. Aug. Or, the husbandman who intercedes is every holy u l s p" man who within the Church prays for them that are without the Church, saying, 0 Lord, 0 Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments. Greg. Greg. Or, the sins of the flesh are called the dung. From ubi sup. tnjs tjien foe tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well. Aug. Aug. That is, it will be well, but if not, then after that ubi sup. tfwu ^it cuf jj. down. namely, when Thou shalt come to VER. 10—17. ST. LUKE. 483 judge the quick and the dead. In the mean time it is now spared. Greg. But he who will not by correction grow rich Greg, unto fruitfulness, falls to that place from whence he is no u * su more able to rise again by repentance. 10. And He was teaching in one of the synagogues on the sabbath. 11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12. And when Jesus saw her, He called her to Him, and said unto her, Woman, thou art loosed from thine infirmity. 13. And He laid His hands on her: and immediately she was made straight, and glorified God. 14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering ? 16. And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day ? 17. And when He had said these things, all His adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by Him. Ambrose. He soon explained that He had been speaking of the synagogue, shewing, that He truly came to it, who preached in it, as it is said, And He was teaching in one of the synagogues. Chrys. He teaches indeed not separately, 2i2 484 GOSPEL ACCORDING TO CHAP. XIII. but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law. Cyril. Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, fyc. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed Basil. together, and could in no wise lift up herself Basil. Because in°Hex.' ^ie neaa* of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things. Cyril. But our Lord, to shew that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, He called her to Him, and said unto her, Woman, thou art loosed from thine infirmity, A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease. He also laid His hands upon her, for it follows, He laid His hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ's single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath. VER. 10—17. ST. LUKE. 485 As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord's miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth ? Cease then both to eat and drink and speak and sing. And if thou readest not the law, how is it a Sabbath to thee? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word ? Ambrose. Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father worketh until John 5,17 now, and I work; that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, Thou hypocrite, doth not each one of you on the sabbath-day loose his ox or his ass ?