Exposition of the Gospel of Luke

THEOPHYLACT OF BULGARIA ENARRATION ON THE GOSPEL ACCORDING TO LUKE

LIFE OF SAINT LUKE According to Sophronius

^A Luke, a physician of Antioch, not inexperienced in the Greek idiom, a student of the Apostle Paul, and a constant companion of all his travels, wrote the Gospel. Concerning whom Paul says: "We have sent with him the brother, whose praise is in the Gospel throughout all the churches." And in the Epistle to the Colossians: "Luke the beloved physician greets you." And to Timothy: "Luke is alone with me." He also left us another excellent book under the title of the Acts of the Apostles, the history of which extends up to the two years during which Paul was in Rome, that is, to the fourth year of the reign of Nero; whence we easily conclude that the book was written by him in the same city. As for the rest, everything regarding the period of Paul and Thecla, and the entire fable of the baptized lion, is to be classified among the apocryphal scriptures. For it could not be that he who was the constant spectator and companion of all Paul’s occupations should have been ignorant of these things. At the same time, Tertullian reports that there was a certain presbyter in Asia, a great student of the Apostle Paul, who, being rebuked by John as the author of this book, confessed that he had done it out of love for Paul, and for that reason, some suppose, he was ejected. For as often as Paul says in his own Epistles, "according to my Gospel," it is clear that this is understood to refer to the book of Luke, and that he received the Gospel not only from the Apostle Paul—since he was not in the body with the Lord when He lived [on earth]—but also from the other apostles, which he himself also clearly says at the beginning of his own composition: "As they delivered unto us who from the beginning were eyewitnesses." Therefore, he wrote the Gospel as he had heard it. But the Acts of the Apostles, as the events and order allowed, he committed to history. His relics were brought to Constantinople, and there, in the twentieth year of the Emperor Constantine, his body was transferred with the relics of the Apostle Andrew.

ENARRATION ON THE GOSPEL ACCORDING TO LUKE

LIFE OF LUKE THE EVANGELIST

Luke the Evangelist was a native of Antioch, a physician by profession. He wrote the Gospel by the mandate of the apostle Peter, and the Acts of the Apostles by the command of the apostle Paul. For he accompanied the apostles on all their travels, and was in particular a companion of Paul, of whom Paul also makes mention, writing in an Epistle: "Luke the beloved physician greets you in the Lord." He died at Ephesus and was buried there. Later, he was translated to Constantinople along with the relics of the apostles Andrew and Timothy, around the times of the emperor Constantius, son of Constantine the Great.

ARGUMENT ON THE GOSPEL ACCORDING TO LUKE

^BDivine Luke was an Antiochene by homeland, skilled in the medical art, and great in external philosophy. He was also well-versed in the disciplines of the Hebrews at Jerusalem, having frequented it just when our Lord was teaching; so much so, that some say he became one of the seventy apostles, and that when Christ had risen from the dead, he encountered Him along with Cleopas. ^CWhen the Lord was taken up to heaven, and Paul had converted to the faith, Luke became his companion and follower—Paul, I mean—and he wrote the Gospel with every diligence, as his prologue itself declares, fifteen years after Christ’s ascension. He writes to Theophilus, a man of senatorial rank and perhaps a magistrate. For the title "Most Excellent" (Kratistos) was applied to magistrates and governors, just as Paul says to the governor Festus: "Most Excellent Festus." Every person who is a lover of God, and who has received strength against the passions, is a "Theophilus"—a lover of God—and is "most excellent," and is one who is truly worthy to hear the Gospel.

THE SUMMA OF THE CHAPTERS OF THE GOSPEL ACCORDING TO LUKE

^D1. Concerning the parents of John the Baptist, and his birth. Concerning the salutation of the angel to Mary. Concerning the salutation of Mary to Elizabeth. 2. Concerning the census. Concerning Mary’s delivery. Concerning the shepherds. Concerning Simeon. Concerning Anna the prophetess. Concerning Jesus found in the midst of the teachers. 3. Concerning the preaching of John. Concerning those who questioned John. Concerning Herod and John. Concerning the baptism of the Saviour. Concerning the genealogy of Christ. 4. Concerning the fast and temptation of the Saviour. Concerning Jesus being led by the Jews to the mountain, and passing through the midst of them. Concerning the man possessing a demonic spirit. Concerning the mother-in-law of Peter. Concerning those healed of various diseases.

5. Concerning the catching of fish. Concerning the leper. Concerning the paralytic. Concerning Levi the publican. Concerning Christ eating with the publicans. Why the disciples of John fast, but those of Christ do not? ^B

6. Concerning the disciples plucking ears of corn on the Sabbath. Concerning him who had the withered hand. Concerning the election of the apostles. Concerning the beatitudes. That one ought to love one’s enemies. Concerning not contending with one’s neighbor. That it is permitted to judge no one.

7. Concerning the centurion. Concerning the widow’s son. Concerning those sent by John.

8. Concerning the woman who anointed the Lord with ointment. Concerning the parable of the sower. Concerning the mother and brothers of Jesus wishing to see him. Concerning the rebuke of the waters. Concerning the legion of demons. Concerning the daughter of the ruler of the synagogue. Concerning the woman with an issue of blood.

9. Concerning the mission of the twelve apostles. Concerning Herod hearing about Christ. Concerning the five loaves and two fish. Concerning the interrogation of the Lord. Concerning the transfiguration of Christ. Concerning the lunatic. Concerning those debating who is the greater. Concerning him who was forbidden by the apostles to cast out demons. That it is not fitting for vengeance to be taken on those who will not provide hospitality. Concerning the one who was not permitted to follow. ^C

10. Concerning the Seventy who were commissioned. Concerning the lawyer who asked a question. Concerning the man who fell among thieves. Concerning Martha and Mary her sister.

11. Concerning prayer. Concerning him who had a mute demon. Concerning the woman who raised her voice from the crowd. Concerning those asking for a sign. Concerning the Pharisee who called Jesus to dine. Concerning the woe pronounced upon the lawyers.

12. Concerning the leaven of the Pharisees. Concerning the man who wanted to divide the inheritance. Concerning the rich man whose land brought forth fruit. Concerning the contempt of earthly things. That avarice must be fled. Concerning the watchful servant. That one ought not to contend with one’s neighbor. ^D

13. Concerning the Galileans and those in Siloam. Concerning the fig tree that did not bear fruit. Concerning the woman with a spirit of infirmity. The parable of the mustard seed and the leaven. Concerning the one who asked if few are to be saved. Concerning those who told Jesus about Herod.

14. Concerning the man with dropsy. That one should not love the chief places at table. That it is more fitting to invite the poor to a banquet than friends. Concerning those invited to the banquet. The parable of the building of a tower.

15. The parable of the hundred sheep. Concerning the one who went away into a far country.

^A 16. Concerning the unjust steward. Concerning the fact that not even a jot of the law may pass away. Concerning not putting away one’s wife. Concerning the rich man and Lazarus. 17. Concerning scandal. Concerning the fact that sins must be forgiven to neighbors. Concerning faith in God. Concerning the ten lepers. Concerning Jesus being asked when the kingdom of God shall come. 18. Concerning the need to pray always. Concerning the unjust judge. Concerning the Pharisee and the publican. Concerning the children, that theirs is the kingdom of God. Concerning him who asked Jesus. ^B Concerning the leper. 19. Concerning Zacchaeus. Concerning him who went to receive a kingdom for himself. Concerning the ten servants who received the minas. Concerning the colt and the ass. Concerning the lamentation of Jesus over Jerusalem. Concerning those who were cast out of the temple, both sellers and buyers. Concerning the chief priests and scribes who asked the Lord by what authority He does these things. 20. Concerning the parable of the vineyard. Concerning those who were accused on account of the tribute. Concerning the Sadducees who deny the resurrection. Concerning the question put by the Lord to the Pharisees. 21. Concerning the widow who cast in two mites. ^C Concerning the inquiry about the consummation. Concerning the capture of Jerusalem, and that the Lord foretold its desolation to the disciples. Concerning the signs. 22. Concerning the Passover. Concerning those who disputed who is the greatest. Concerning the inquiry of Satan. Concerning the arrest of Christ. Concerning the leading away of Jesus to the high priest. 23. Concerning the leading away of the Savior to Pilate. Concerning the rejection by Herod. Concerning the women who were lamenting. ^D Concerning the crucifixion of Christ. Concerning the repentant thief. Concerning the burial of Christ. 24. Concerning the women who looked for the tomb. Concerning Peter running to the tomb. Concerning Cleopas. Concerning the appearance of Jesus. Concerning the ascension into heaven.

COMMENTARY ON THE GOSPEL ACCORDING TO LUKE

^A PREFACE

VERBS. 1-4. *Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; it seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things, wherein thou hast been instructed.* Who were those many who took in hand? The pseudo-apostles. For many then wrote Gospels, such as what they call the Gospel according to the Egyptians, and that which is inscribed the Gospel according to the Twelve. Such ones, therefore, only took in hand, but did not complete. For because they began without divine grace, they therefore did not finish. Well, therefore, did Luke say that "many took in hand"; for the few, such as Matthew and Mark, not only took in hand, but also completed, for they possessed the perfecting Spirit. ^B He said "most surely believed" things; for the things of Christ were not handed down simply and nakedly, but with true and solid faith and with the certainty of many arguments. But tell me, Luke, how were they confirmed by many arguments? "Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word." From this it is manifest that Luke was not a disciple from the beginning, but from later times; for others were those instructed from the beginning, such as those around Peter and the sons of Zebedee, who also delivered to him whatever he himself had not seen, nor had he been an eyewitness. But what is that which he says, "that thou mightest know the certainty of those things, wherein thou hast been instructed"? I have two interpretations for this. One is this: ^C Previously I instructed you without writing, O Theophilus; now, however, by handing over the written Gospel to you, I fortify your mind, so that it might not forget what was handed down without writing. The other is this: We humans are often accustomed, when someone speaks to us without writings, to suspect that person of perhaps lying; but when he also writes what he says, then we believe, as if he would not have written it unless he trusted that he was speaking the truth. Therefore, the evangelist also says: For this reason I wrote the Gospel to you, that you might keep in greater security those things in which you were instructed without writing, having now more faith in me, who so trust in those things taught without writing ^D that I have not feared to set them forth in writing as well. Observe also the word, "that thou mightest know" (*epignōs*). For he did not say "know," but "know fully" (*epignōs*), that is, that you might receive from a second source greater knowledge, and confidence, and security that I do not lie.

NARRATION ON THE GOSPEL ACCORDING TO LUKE — CHAP. I.

CAPUT I.

VER. 5. ‹There was in the days of Herod the king of Judea, a certain priest named Zacharias, of the course of Abia, and his wife of the daughters of Aaron, and her name was Elisabeth.› He makes mention of the reign of Herod, partly that he may follow the form of the prophets in his narrative; for they are accustomed to begin in this way: "In the days of Joachaz and Ezechia," and of such and such a person, "these things came to pass": and partly because, since he is about to speak of Christ, he makes mention of Herod, that he may show that Christ truly came under Herod. For this Herod was present when the princes had failed among the Jews, according to the prophecy of Jacob. Whence it is demonstrated that Christ has come. But he also does this rightly, in that by showing the time, he the more certainly reveals the Gospel. For he provides an opportunity of investigation for those who wish it, and of learning the truth of the Gospel from the time. He begins with Zacharias ^B and the birth of John: and this is reasonable; for since he is about to speak of the birth of Christ, and John is the forerunner of Christ, it is reasonable that he should narrate the birth of John before the birth of Christ. Nor was that event without a miracle. For since a Virgin was to give birth, God preordained that an aged woman should give birth, not according to the law of nature, though indeed by a husband. But what is it to be "of the course of Abia"? Some understand it thus, that there were two priests who performed the ministry by succession: one of whom was Abia, and the other Zacharias. Therefore, because Abia had exercised the priesthood, after his ministry Zacharias ministered. But it does not seem to be so. For Solomon, having completed the temple, established also courses, that is, weeks: and in one he established the sons of Chore, in another Asaph, in another Abia, and in another someone else. Therefore, what he says, that he was of the course of Abia, we must understand as meaning that he was of the week of Abia. Not that he performed the ministry after the week of Abia; for he would have said, "after the course ^C of Abia." But now, since he has said "of the course of Abia," he shows that he was of the order and week of Abia. Wishing, moreover, to show that John was legitimately of the priestly line from both parents, he says, "And his wife of the daughters of Aaron." For it was not permitted to take a wife from another tribe, but only from one's own. Elisabeth is interpreted as "God’s rest," but Zacharias as "remembrance of the Lord."

VER. 6. ‹And they were both just before God.› Some are often just, but not before God, but only in appearance and before men: these, however, were just even before God. ‹Walking in all the commandments and justifications of the Lord, blameless.› Commandments are, for example, "Thou shalt not kill," "Thou shalt not commit adultery"; but justifications are such as, "He that curseth father or mother, let him die the death." For this is a just ordinance. Know, however, that even the commandment can be called a justification, as being something that makes one just.

^A For in that day, as if having a written justification, God holds the commandments and condemns us. "If I had not come," He says, "and spoken to them, they would have no sin." And again, "The word that I have spoken to them, the same shall judge them" (John XII, 48). And why, when He said "walking in all the commandments," did He add "blameless"? Listen: many walk in the law of God, but do everything to be seen by men; therefore, such are not blameless. But Zacharias both did the commandments and did them blamelessly, not performing them to please men.

VERS. 7. "And they had no child, because Elizabeth was barren, and both were now well advanced in years." Often the wives of righteous men, and righteous women themselves, have been barren, so that you may learn that the law does not demand the procreation of bodily children, but spiritual ones. They were both advanced in years, both in body and in soul. For they also progressed in soul, having set ascents in their heart ^B and having day, but not night, in their life, as they walked decently in the light.

VERS. 8-10. "And it came to pass that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense." Before God, only the pure execute the priesthood, but from the impure God turns away His face. And when did the lot fall to him to burn incense? Surely at the time of intercession, when the high priest alone entered into the Holy of Holies; that we might learn that, just as this high priest, having entered into the Holy of Holies, received fruit, ^C so too the Lord Jesus, who alone is the true and great High Priest, having entered into the Holy of Holies—that is, into heaven with His flesh—received the fruit of His incarnate visitation: our adoption and salvation.

VERS. 11. "And there appeared unto him an angel of the Lord standing on the right side of the altar of incense." Not to all does an angel appear, but to the pure in heart, such as Zacharias was. He says "altar of incense," because there was also another altar, that of burnt offerings.

VERS. 12-14. "And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias, for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth." Zacharias is indeed troubled; for an unusual sight disturbs even the saints. But the angel calms the trouble, ^D for everywhere

^A this is the mark of distinction between visions that are from God and those that are from the devil. For if the mind is first troubled, but the fear is suddenly dissolved and it rests again, the vision is truly divine. But if the fear and the trouble increase more and more, the vision is demonic. And why does the angel say, "Thy prayer is heard, and thy wife Elisabeth shall bear thee a son"? For did not Zacharias pray for a child, but rather for the sins of the people? Some say that, since he was praying for the sins of the people, and he was about to beget a son who would cry out, "Behold the Lamb of God, who taketh away the sin of the world," the angel fittingly says to him, "Thy prayer is heard for the remission of the sins of the people." For you will beget a son through whom there will be the remission of sins. Others understand it in this way, that: "Thy prayer is heard, O Zacharias, and God has forgiven the sins to the people." Then, as if he had said to the angel, "Whence is this manifest?" the angel says, "This sign I give you, that Elisabeth shall bear thee a son; so that from the fact that Elisabeth gives birth, it will be credible to you that sins have been forgiven to the people."

"For he shall be great ^B before the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother's womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." The angel predicts that John shall be great, but "before the Lord"—for many are called great before men, but not before God, such as the hypocrites. But John is great in soul, just as everyone who is offended is said to be small in soul. For no one who is great is offended, but the small and the faint-hearted. The Lord therefore says, "Whosoever shall offend one of these little ones." And just as they who begat John were righteous before God, so also their child is great before the Lord. Now "strong drink" is called everything that is able to intoxicate, and is not from the vine. While he was yet in his mother's womb, he was filled with the Holy Spirit; when the Mother of the Lord came to Elisabeth, the infant leaped for joy ^C because of the Lord's presence. "And shall turn the hearts of the fathers to the children"—that is, of the Hebrews to the apostles. For the Jews were the fathers, and the apostles were their children. He turned, therefore, the hearts of the Jews toward the apostles, teaching and testifying concerning Christ. And he who testifies concerning Christ makes His disciples entirely worthy of belief. John did not turn all, but many; but the Lord enlightened all. But he went before in the spirit of Elias, insofar as the grace worked in Elias just as it did in John. For as Elias is the forerunner of the second coming, so is John of the first. And in the power of Elias, because the comings of both have the same power; for both gather to Christ. ^D

And in another sense, John came in the power and spirit of Elias, because he too was a hermit, lived a frugal life, and was—like him—a reprover. He also "turned the disobedient Jews to the wisdom of the just," that is, to the teaching of the apostles; for the wisdom of the apostles is the grace of the Spirit within them, by which they were governed. He "prepared for the Lord," that is, for Christ, a people made ready, meaning, prepared to receive the preaching. What do I mean by this? When some prophet came preaching, not all believed, but those who were "made ready," that is, those who had prepared themselves for it. For just as if someone arrives at a house at night, not everyone receives him, but those who are awake and expecting him and prepared to receive him; so also John prepared a people for the Lord—not the disobedient, but the prepared, that is, those already readied for the reception of Christ. ^A

VERS. 18-20. "And Zacharias said to the angel: Whereby shall I know this? For I am an old man, and my wife is advanced in years. And the angel answering, said to him: I am Gabriel, who stand before God, and am sent to speak to thee, and to bring thee these glad tidings. And behold, thou shalt be dumb, and not able to speak, until the day wherein these things shall come to pass, because thou hast not believed my words, which shall be fulfilled in their time." Although Zacharias was righteous and holy, yet, looking at the miraculous nature of the procreation of a child, he did not easily believe. Therefore, the angel states his own dignity, saying: "I am Gabriel, who stand before God," not a seducing demon, but an angel of God. Since, therefore, you disbelieve, I will make you deaf and unable to speak. And deservedly did he suffer these two things, both that he did not hear and that he did not speak; for since he had not obeyed, he is condemned to be deaf, and since he had contradicted, to be silent. ^B Yet he also prefigured what happened to the Jews. For just as this man, being old and barren and incredulous, begat a son greater than the prophets, so also the congregation and priesthood of the Jews—though it had grown old, and was barren, incredulous, and disobedient—yet brought forth the Word of God in the flesh, the Lord of the prophets; and, He having been born, those who were previously disobedient passed into faith and confession. ^C

VERS. 21-23. "And the people were waiting for Zacharias, and they wondered that he tarried in the temple. And coming out, he could not speak to them, and they understood that he had seen a vision in the temple. And he made signs to them, and remained dumb. And it came to pass, after the days of his office were accomplished, he departed to his own house." Do you see how the Jews were watching and remained until the high priest came out? But we Christians, unless we come out immediately upon entering the church, think that we are being badly treated. Zacharias was making signs to the people, perhaps because they were asking the reason for his silence; for since he could not speak, he indicated it by a nod. See also that he did not go away to his house ^D

and until the days of his ministry were completed, but remained in the temple; for indeed the mountainous region was truly remote and far from Jerusalem. ^A Yet even if the priest had his house in Jerusalem itself, it was not permitted to him to go outside the courtyard of the temple during the time of his service. But we, alas! how we despise divine ministries! ^B Now, the fact that Zacharias could not speak, but indicated to the people by signs, signifies the irrational life of the Jews; for since they killed the Word, they cannot give a reason for the things they do or say, but even if you ask them something prophetic, they are silenced, and they cannot give you a reason or an answer.

VERS. 24, 25. *And after these days his wife Elisabeth conceived, and she hid herself for five months, saying, Thus has the Lord done for me in the days in which He looked upon me to take away my reproach among men.* ^B Elisabeth, being chaste, was ashamed, and for this reason she hid herself, because she had conceived in old age. For five months she hid herself, until Mary also should conceive. But from the time that she too conceived, and the infant leaped in her womb, she no longer hid herself, but even appeared in public, as the mother of such a child, who was honored with prophetic dignity even before he was born.

VERS. 26-30. *And in the sixth month the angel Gabriel was sent from God to a city of Galilee, whose name was Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary. And the angel came in to her and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and considered what manner of salutation this might be. And the angel said to her, Fear not, Mary, for thou hast found favor with God.* ^C He says the "sixth month" from the time of the conception of John. He says she was betrothed to a man of the house of David, in order to show that she herself was also descended from the lineage of David; for it was the law that both parties should be from the same family and the same line of descent. And since the Lord said to Eve, *In sorrow thou shalt bring forth children* (Gen. III, 16), He dissolves this sorrow into the joy which the angel brings to the Virgin, saying, *Hail, highly favored*. And because Eve had been cursed, she is called blessed. ^D She was considering concerning the salutation, what manner of one it might be—lest perhaps it should be something improper or harlot-like, such as from a man to a maiden, or divine; since also the mention of God is present in the salutation, the *The Lord is with thee*. First, he calms her heart from fear, so that having becomes tranquil, she might receive the divine response; for it was not possible for her, being troubled, to hear accurately what was to happen. And that which he said above, "highly favored," he says as if interpreting it: *For thou hast found favor before God*. For this is what it is to be highly favored: to have found favor with God, that is, to be pleasing to God. But this is common;

^A for others also found favor with God, but that which follows does not happen to them.

VERS. 31-33. *Behold, thou shalt conceive in thy womb, and shalt bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest. And the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.* "Behold, thou shalt conceive": this is the singular thing, which was not granted to any other. He said "in thy womb," that he might show that the Lord was incarnate substantially from the womb of the Virgin herself. It is well called Jesus, because He came for the salvation of our race. For this name, translated into the Greek tongue, is called salvation. Jesus, therefore, is interpreted as Savior, because *Iao* also is called salvation. ^B "And he shall be," he says, "great, and shall be called the Son of the Highest." John was also great, but not [in the same way] the Son of the Highest. But the Savior was indeed great, in that He taught—for He taught as one having authority—and because of the working of wondrous miracles. And the Son of the Highest is He who appeared as man. For since there was one hypostasis, the man who was the Son of the Virgin was in truth the Son of the Highest. For the Word was indeed the Son of the Highest before the ages, but He was not called so, nor was He known as such; but after He was incarnate and appeared in the flesh, then He was called the Son of the Highest, He who appeared and performed miracles.

Hearing "the throne of David," do not imagine a sensible kingdom, but a divine one, by which He reigned over all nations through the divine preaching. For ^C the house of Jacob are those who believed from the Hebrews, and indeed those from other nations as well; for these are properly Jacob and Israel. And how is He said to sit upon the throne of David? Listen: David was the least among his brothers; and the Lord also was despised and maligned as a glutton and a wine-bibber, and the son of a carpenter, and despised by His brothers, the sons of Joseph. For "neither did His brothers believe in him." He, while doing good, suffered persecution; and the Lord also, while performing miracles, was accused and stoned. He conquered and reigned through gentleness; and the Lord, by accepting the cross through gentleness, reigned. Do you see how He is said to sit upon the throne of David? ^D For just as David received a sensible kingdom, so the Lord received a spiritual one, of which there shall be no end. For there is no end to the kingdom of Christ, that is, of the knowledge of God and of Christianity. For even when we suffer persecution, we shine by the grace of Christ.

VERS. 34-35. *Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born shall be called the Son of God.* Not as one who disbelieves did the Virgin say, "How shall this be to me?" but as one wise and prudent, desiring to learn the manner of the thing; for there has never occurred

any such thing before, nor shall it occur hereafter. ^A Therefore, the angel sympathizes with her and does not condemn her as he did Zacharias; rather, he explains the manner. For Zacharias was justly condemned; he had many examples, since many barren women had brought forth; but the Virgin had no precedent. "The Holy Spirit," he says, "shall come upon you," making your womb fertile and creating the flesh for the consubstantial Word; "and the power of the Most High"—the Son of God, for Christ is the power of God—"shall overshadow you," that is, shall cover you, it shall encompass you on all sides. For just as a bird overshadows its nestlings, embracing all of its own with its wings, so too did the power of God take hold of the whole Virgin; and this is what it means to overshadow. ^B Another person, perhaps, might say that just as a painter first sketches and applies shadows, and then adds the finished color, so also the Lord, creating flesh for Himself and fashioning the image of man, first sketched it in the womb of the Virgin, having compacted the flesh from the virginal blood of the ever-virgin, and then little by little fashioned it. But this is a matter of debate; for some say that when the Lord overshadowed the womb of the Virgin, the infant was immediately perfect, while others do not accept this. For hear what it says: "Therefore also that which is born shall be holy," that is, that which is growing part by part in your womb, and not having been perfect from the start. ^C And from this, the mouth of Nestorius is silenced; for he said that not the Son of God, having dwelt in the womb of the Virgin, became incarnate, but that a bare man was born from Mary, and later had God as his companion. Let him hear, then, that that which was being born in the womb was the Son of God; and it was not one fetus of the womb, and another the Son of God, but one and the same was the Son of the Virgin and the Son of God. See also how he declared the holy Trinity, naming the Holy Spirit, the power as the Son, and the Most High as the Father.

"And behold, Elisabeth your kinswoman, and she also has conceived a son in her old age: and this is the sixth month with her who was called barren; for with God no word shall be impossible. And Mary said, Behold the handmaid of the Lord; be it done to me according to your word. And the angel departed from her." ^D One might wonder how Elisabeth was a kinswoman of the Virgin; for the Virgin was of the tribe of Judah, while Elisabeth was of the daughters of Aaron; for the law commanded that marriages should be made from the same tribe, so that kinships were found among those of the same tribe. It is possible, therefore, to say that the lineages were mingled after the captivity, but the better explanation is this: Aaron took to wife Elisabeth, who was the daughter of Aminadab, who was of the tribe of Judah. Do you see that from the beginning, and even from Aaron, the Theotokos was a kinswoman of Elisabeth? For since the wife of Aaron descended from the tribe of Judah, from which the Theotokos also came, and Elisabeth was of the daughters of Aaron, Elisabeth is deservedly called a kinswoman of the Theotokos; for her ancestress, that is, the wife of Aaron, was of the tribe of Judah. Consider also the sequence of the kinship. Elisabeth, Aaron

s wife, was Elisabeth, and she was Zechariah’s wife, as being descended from the former. But let us see what the Virgin says: “Behold the handmaid of the Lord, be it done unto me according to thy word.” I am a painting board; let the painter paint what he wills; let God do what He wills. And so, what she had said before, “How shall this be?” was not out of unbelief, but out of a desire to learn the manner of it. For if she had disbelieved, she would not have said, “Behold the handmaid of the Lord, be it done unto me according to thy word.” Learn also that Gabriel is interpreted as “Man-God” [anthropos Theos], and Mariam as “Lady,” and Nazareth as “sanctification.” With good reason, therefore, when God was about to become man, Gabriel is sent, who is interpreted as “Man-God.” But the salutation also takes place in a holy place, that is, in Nazareth; for where God is, there is nothing unclean, nothing not holy. ^B

VERS. 39-42. “And Mary arising in these days went into the hill country with haste, into a city of Judah, and entered into the house of Zechariah, and saluted Elisabeth. And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Spirit, and cried out with a loud voice and said: Blessed art thou among women, and blessed is the fruit of thy womb.” The Virgin, having heard from the angel that Elisabeth had conceived, ran to her, at once rejoicing in the good news of her kinswoman, and also, as one most prudent, desiring to be fully assured whether the one who appeared to her had spoken the truth, so that from this she might not doubt concerning her own case too. For being prudent, she feared lest she might be deceived, and she wished to explore the matter not as one unfaithful, but as one diligent. Now Zechariah dwells in the hill country, and for this reason she ran thither; and John, having received a unique gift beyond other men, leaps in his mother’s womb, ^C whence he is also greater than the prophets. For the others prophesied after they were born, but he, while still in his mother’s womb, was deemed worthy of such a gift. For see: the Virgin saluted Elisabeth, that is, she greeted her. The voice, therefore, of the Virgin was the voice of the God being incarnate in her, and for this reason she also graced the Forerunner in the womb and caused him to prophesy. For whatever Elisabeth said prophetically to Mary, those were not the words of Elisabeth, but of the babe—the mouth of Elisabeth merely served as an instrument, just as the mouth of Mary also served the Son of God who was in her womb. For when the babe leaped in the womb, then Elisabeth was filled with the Spirit. For if the babe had not leaped, she would not have prophesied. Therefore, just as they say that the prophets first go out of their minds and experience something divine, and then finally prophesy, so perhaps John also first leaped, ^D as if experiencing something divine, and then through the mouth of his mother he prophesied. And what did he prophesy? “Blessed art thou among women.” Then, because many holy women brought forth wicked men, as Rebecca did Esau, she says: “And blessed is the fruit of thy womb.” It can also be understood in another way: Blessed art thou among women, then whether

^A one should ask why? She tells the very cause: For blessed is the fruit of thy womb, that ^B is to say, for God is the fruit of thy womb, for God alone is blessed; as also David says: “Blessed is he that cometh.” For it is the custom of Scripture to take the conjunction “and” instead of “for,” as in: “Give us help from trouble, and vain is the help of man,” instead of: “For vain is the help of man”; and again: “Thou wast angry, and we have sinned,” instead of: “For we have sinned.” She called the Lord the fruit of the womb of the Theotokos because the conception was without a man; for other children are the fruits of their fathers, but Christ is the fruit of the womb of the Theotokos alone, for she alone bore Him.

VERS. 43–45. And whence is this to me, that the Mother of my Lord should come to me? For behold, as soon as the voice of thy salutation sounded in mine ears, the infant leaped in my womb for joy. And blessed is she that believed, for there shall be a performance of those things which were told her from the Lord. ^C Just as afterwards, when Christ had come to be baptized, John forbade Him out of reverence, saying: “I am not worthy,” so also now he speaks through his mother: “Whence is this to me, that the Mother of my Lord should come to me?” calling her Mother who bore the Lord in her womb, before she brought Him forth. For in the case of others, we are not accustomed to call them mothers before they bear, for fear of a miscarriage; but in the case of the Virgin, it was not necessary to suspect any such thing. For this reason, even before you bring forth, you are mother and blessed, O Mary, who hast believed that there shall be a performance of those things which were told thee from the Lord.

VERS. 46–50. And Mary said: My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His handmaiden; for behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; and holy is His name. And His mercy is on them that fear Him from generation to generation. ^D The Virgin, being more perfectly assured, glorifies God, attributing the miracle to Him, not to herself. For He, she says, hath regarded me, the humble one; it is not I who looked toward Him; He followed me with mercy, I did not seek Him. “And henceforth all generations shall call me blessed”; not Elisabeth alone, but also the generations of those who have believed. But why will they call me blessed? Is it because of my virtue? No, but because He that is mighty hath done great things with me. She calls Him “mighty” so that no one may disbelieve the things that are said, considering that God is able to do these things. And she says His name is “holy,” declaring that He who is most pure is not defiled when He is conceived in the womb of a woman, but remains holy. His mercy is not toward me alone, but also toward all who fear Him; for those who do not fear Him, but are altogether unworthy, do not attain His mercy. In

^B saying "from generation to generation" is the mercy of God, He shows that they attain mercy also in the present generation—that is, in the present age—and in the future generation—I mean the endless age—for here they receive a hundredfold, and there much more. Note, however, that first the soul magnifies the Lord, and then the spirit exults. What do I mean? He who conducts himself worthily of God magnifies God. You have been called a Christian; do not diminish the dignity and name of Christ by doing what is not proper, but magnify Him by performing great and heavenly works. And then your spirit, too, will exult—that is, the spiritual gift, which you received through great works, will leap up and increase; it will not be constricted, or, so to speak, mortified. Know furthermore that Scripture seems simply to call spirit and soul the same thing, but it properly distinguishes them. For it calls "animal" the man who lives according to nature and is governed by human reasonings—such as when he eats if hungry, hates an enemy, and, in sum, appears as nothing above a man; but it calls "spiritual" the one who has transcended the laws of nature and thinks nothing human. And this is the difference between soul and spirit in Scripture. Physicians perhaps discern these matters otherwise, but for us Scripture is the heart of the matter; the physicians may fare as they will.

VERS. 51-56.

The arm of the Father is the Son. God the Father therefore fashioned strength and power against nature in His Son. For when the Son was incarnate, nature was conquered, the Virgin having brought forth, God having become man, and man having been deified. And the Lord scattered the proud demons, having cast them out from human souls, and sent some into the abyss, and others into the swine. But it can also be understood regarding ^D the Jews, whom He scattered into every land, and they are now scattered. He also put down the mighty from their thrones—I mean the demons, who had prevailed against men and had seats in human breasts, resting in them. There are also the Pharisees who are mighty, insofar as they plundered the things of the poor and had thrones as teachers, from which they were deposed. And He exalted the humble—the men whom sin had humbled, or the nations; for He exalted these, having granted them adoption as sons. Just as, therefore, it is permitted to say that the hungry are these same Gentiles—inasmuch as they did not have Scriptures, or the law, or commandments—whom He filled with the good things of the Scriptures; so too the Jews, who were rich in the law and in the commandments, He sent away outside the earthly and heavenly

Jerusalem empty of every good thing: for the Jews now possess nothing, even if they seem to possess something. He took up Israel His servant, or He speaks of the carnal Israelites. For many thousands of them believed, and the promise made to Abraham was fulfilled, to whom God said: *In your seed shall all the tribes of the earth be blessed* (Gen. xxii, 18). Or He also speaks of the spiritual Israel: for everyone who sees God is called Israel, for ^A so the name interpreted signifies “One seeing God.” He took up, therefore, these people who see God, bringing them into the heavenly inheritance. Now Mary remained with Elizabeth for about three months, and then she returned. For because Elizabeth was about to give birth, the Virgin withdrew because of the multitude of those who were going to assemble for the birth; for it is unseemly for a Virgin to be involved in such things. That the Virgin returned when Elizabeth was about to give birth is manifest from this: in the sixth month of the conception of the Precursor, the angel came to Mary, and she remained with Elizabeth for about three months. Behold, nearly nine months. ^B

VERS. 57-64. *Elizabeth’s time to bear was fulfilled, and she brought forth a son. And the neighbors and her kinsfolk heard that the Lord had magnified His mercy with her, and they rejoiced with her. And it came to pass on the eighth day that they came to circumcise the child, and they were calling him by the name of his father, Zachariah. And his mother answering, said: Not so, but he shall be called John. And they said to her, that there is no one in thy kindred who is called by this name. And they made signs to his father, what he would have him called. And having asked for a writing-tablet, he wrote, saying: John is his name. And all wondered. And his mouth was opened immediately, and his tongue, and he spoke blessing God.*

The Virgin remained for about three months with Elizabeth, perhaps astonished by so great a miracle and having need of the consolation which she had from the experience of Elizabeth; but when the birth approached, she withdrew. And when the time was fulfilled for Elizabeth to give birth, it must be observed that ^C it is not said in the case of sinners, “the time to give birth was fulfilled,” but it is said only where the one being born is righteous; for it seems that the births of sinners are incomplete and unfulfilled, and it would be better for them if they had not been born. But why was the name imposed after the circumcision? Because first one must receive the seal of God, and then the human name. Otherwise, circumcision signifies the casting away of fleshly things. No one, therefore, unless he first casts away and cuts off his fleshly appetites, is worthy to be named a soldier of God, and for his name to be written in the book of the heavens. Elizabeth, indeed, as a prophetess, indicated the name, saying: John is his name. Perhaps, however, John gave the name to himself. ^D

for he imparted the gift of prophecy to his mother. Since Zacharias could not make the name known by a sign, he asked for a tablet. And because he agreed with the opinion of his wife regarding the name of the child, everyone was astonished; for there was no one in their kindred with that name, so that anyone could say that both had planned this beforehand. John is interpreted as "the grace of God"; wherefore his father, straightway graced, prophesies first concerning Christ, and afterwards concerning the child.

^A VERS. 65-75. Et factus est timor super omnes vicinos eorum, et in tota montana regione Judææ divulgabantur omnia verba hæc, et posuerunt omnes qui audierant in corde suo, dicentes: Quisnam puer hic erit? Et manus Domini erat cum illo. Et Zacharias pater ejus repletus est Spiritu sancto, prophetavitque dicens: Benedictus Dominus Deus Israel, quia visitavit et fecit redemptionem populo suo. Et excitavit cornu salutis nobis in domo David pueri sui: sicut locutus est per os sanctorum, qui a sæculo sunt prophetarum suorum. Salutem ex inimicis nostris, et de manu omnium qui oderunt nos. Ut faceret misericordiam cum patribus nostris, et memor esset testamenti sui sancti. Juxta jusjurandum quod juravit ad Abraham patrem nostrum, ut daret nobis. Ut citra timorem, de manu inimicorum nostrorum liberati, serviamus ipsi in sanctitate et justitia coram ipso, cunctis diebus vitæ nostræ.

^B Fear came upon all because of the miracle of Zacharias’s speaking. For just as the people were amazed at his silence, so also were they at his speaking; so that through these two miracles, all might reason concerning the child who was born, that he is above the many. And all these things happened by a providential arrangement, so that he who was to prophesy concerning Christ might be accounted worthy of belief, and all might be fully convinced from the very birth of John that he is above the many. Zacharias blesses God for having visited the Israelites; for in truth He did come to the sheep which were lost of the house of Israel, but the greater number of them did not wish to receive the grace, wherefore He visited the true Israelites, who are those who believed. ^C And He "raised up a horn of salvation," that is to say, a saving power and kingdom; for "horn" signifies power, since horned animals have their strength in their horns, or a kingdom, for with a horn were kings anointed. Christ, therefore, is both the power and kingdom of the Father; Christ, therefore, is the horn of salvation raised up for us. For He seemed to sleep, overlooking the many sins, and showing long-suffering toward the insane worship of idols; but in the last times, having become incarnate, He was raised up and crushed all the demons who hate us, no longer being long-suffering and sleeping. Furthermore, it was raised up in the house of David; that is, in Bethlehem, for there He was born. And Bethlehem, indeed, was the city of David, as the prophets spoke. For all

^A spoke of the incarnation. Micah even mentions the house of David—Bethlehem, I say—saying: "And you, Bethlehem, are by no means least. For out of you shall come forth a ruler." He also performed mercy not only with the living, but also with our fathers. For the grace of Christ reaches even to those who died long ago, as, for example: He gave to us the living the hope of resurrection, and we shall rise again. But not only we shall be deemed worthy of this grace, but those also who died before us. For the entire nature [of mankind] partook of the good. And in another way He performed mercy with the fathers, in that He fulfilled their hopes. For all that they expected concerning Christ, they saw fulfilled. But indeed, the fathers, seeing their children enjoyment of such goods, rejoice, and becoming partakers of the gladness, they receive the mercy unto themselves. ^B But of what covenant and what oath made to Abraham was he mindful? Or is it entirely this: "Blessing I will bless you, and multiplying I will multiply you"? Truly, now Abraham is multiplied, since children have been adopted to him from all nations through faith. For just as he believed, so these also through faith have approached him. And He delivered us from our enemies without fear. For many times some deliver, but not without our fear and great struggles and war; but Christ, when we had labored nothing, was crucified for us, and delivered us without fear—that is, without danger. But why did He deliver us? Was it for the sake of food and drink? No, but that we might serve Him, not once, nor for two days, but all our days. We must serve Him, moreover, not only by bodily adoration and ministry, but in holiness and righteousness. ^C And holiness is righteousness toward God; righteousness, however, is toward men. For example, if someone abstains from sacred things and does not approach divine matters impiously, but shows all honor to holy things, such a one is holy. Similarly, he who honors his parents is holy; for they too are "domestic gods." But if someone is not greedy, is not a plunderer, not a thief, not an adulterer, not a fornicator, such a one is called righteous. Thus, therefore, one must serve God in holiness—by which I mean reverence toward divine things—and righteousness—a life praiseworthy in human affairs. And we must serve before Him, not before men, as do those who wish to please men, as hypocrites do.

"And you, child, will be called a prophet of the Most High; for you will go before the face of the Lord to prepare His ways, to give knowledge of salvation to His people, in the forgiveness of their sins. Through the tender mercies of our God, with which the Dayspring from on high has visited us; to give light to those who sit in darkness and the shadow of death, to guide our feet into the way of peace. So the child grew and became strong in spirit, and was in the deserts till the day of his manifestation to Israel." ^D It seems strange that Zacharias speaks to the child, a

young boy still without understanding, of the things he speaks of. One must say, however, that just as the child had an unusual and admirable birth, leaping and prophesying in the womb at the arrival of Mary, so it is not incredible that he should perceive even those things spoken by his father after his birth. ^A *For you shall go before,* he says, *before the Lord,* though I shall be left behind shortly. For Zacharias knew that after a little while he would be deprived of him, since he was going to flee into the deserts. But why shall you go before? *To prepare the ways of the Lord.* The ways are the souls in which the Lord travels, which the Forerunner prepared so that Christ might walk in them. And how did he prepare them? By giving *knowledge of salvation to His people.* The salvation was the Lord Jesus. Therefore, the knowledge of salvation, that is, of Christ, was given to the people by John; for John was testifying about Jesus. And the knowledge was in the remission of sins. For Christ would not have been recognized as God in any other way, unless He had remitted the sins of the people; for it is God's prerogative to remit sins. He remitted these for us *because of the tender mercy of our God,* ^B not because of our works, for we did no good thing, but He who is called the Rising Sun visited us from on high. For He is the Sun of righteousness, and He shone upon us who were sitting in darkness, that is, in ignorance, and in *the shadow of death*, that is, in sins. For two evils had invaded the human race: ignorance of God, which the Gentiles had, and sin, which the Hebrews had, even though they did know God. He appeared, therefore, to human nature, so that He might illuminate those who were sitting in darkness, that is, in ignorance of God, and in the shadow of death, that is, in sin (for sin is the shadow of death). And I believe sin is called the shadow of death for this reason: just as a shadow follows the body, so where there is death, there is also sin. Whence, because Adam died, ^C it is consistent that sin was there too. Nor will you find Christ’s death without sin; for Christ died, but it was for our sins. Thus, sin is deservedly called the shadow of death because it always accompanies death itself. Other things could be said on this, and I believe we have said them in the exposition of Matthew. ^D But is it sufficient just to have shone upon those who were in darkness? No, but it is necessary also to *guide our feet into the way of peace*, that is, of righteousness. For just as sin is enmity toward God, so righteousness is peace. The way of peace, therefore, is the life of righteousness, to which He who rose from on high, Christ, guided the feet of our souls. *So the child grew and became strong in spirit;* for the spiritual gift grew together with the body. And as much as the child grew, so much did the efficacy of the Spirit reveal itself in him, as the vessel was becoming capable of hosting them. But why was he in the deserts? So that he might not become a participant in the malice of the multitude, and so that, revering no one, he might rebuke them with frankness. For if he had been in the world, perhaps he would have been defiled by the familiarity and company of friends; but also so that he might be held worthy of belief, as one preaching Christ, being an anchorite, and in his life

surpassing the many. He hid himself in the deserts until it pleased God to reveal him to the Israelite people.

Chapter II. Concerning the census of the world. Concerning the childbirth of Mary. Concerning the shepherds. Concerning Simeon. Concerning Anna the prophetess. Concerning Jesus found in the midst of the teachers.

^B Verses 1-7. "And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. And this taxing was first made when Cyrenius was governor of Syria. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David,) to be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn."

For this reason, the census takes place: so that when everyone went into their own native places, the Virgin might also go up to Bethlehem, which was her fatherland, and thus the Lord might be born in Bethlehem, and the prophecy might be fulfilled. It was fitting that, as the one God was about to put an end to the worship of many gods, one king, namely Caesar, should rule. Furthermore, Christ is enrolled with everyone; for it was necessary that the Lord also be enrolled with the world, so that He might sanctify those who are enrolled and abolish servitude. For just as by being circumcised He abolished circumcision, so by being enrolled as a servant, He abolished the servitude of our nature. For those who serve the Lord are no longer servants of men, as ^C the Apostle says: "Be not ye the servants of men." But even if we are servants in body, we are free in spirit, and we are not carried away by the impiety of masters.

He called the Son of the Virgin "firstborn," even though she gave birth to no second. And rightly so; for he is called "firstborn" who is born first, even if a second is not born afterward. He is laid in a manger, perhaps teaching us frugality from the very beginning. Perhaps also showing symbolically that He descended into this world, which is a place for us who have been made like unreasoning beasts. For just as the manger is the proper place for unreasoning beasts, so also this world is ours; the manger is therefore the world, and we are the unreasoning beasts. But so that He might redeem us from unreasonableness, for this reason He appeared here. ^D Perhaps also he revealed by a certain symbol that He is a wayfarer in this world—which is our place—we who have been compared to irrational animals. For just as the manger is the natural place of the irrational, so the world is our natural place; the world, therefore, is the manger, and we are the irrational animals: but that He might redeem us from the sense and irrationality of beasts, for that reason He was laid in such a place.

Verses 8-14. "And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid."

^A with a great fear. And the angel said to them: Fear not; for behold, I bring you good tidings of great joy, which shall be for all the people, for there is born to you this day a Savior, who is Christ the Lord, in the city of David. And this shall be a sign unto you: You shall find an infant wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host, praising God and saying: Glory to God in the highest, and on earth peace, to men of good will.

The shepherds were "rusticating," that is, either living a rustic life or dwelling and abiding in the field; and the angel appears to them because of the guilelessness and innocence of their character, and because they seemed to imitate the life of the just. For the ancient patriarchs were shepherds, such as Jacob, Moses, and David. ^B And He did not appear in Jerusalem to the Pharisees or Scribes, who were receptacles of all malice; but those men, being guileless, were thought worthy of divine spectacles. God thus showed that, straight from the beginning, He chose those who were more rustic than others and made them heralds; for they went forth and proclaimed concerning all these things. The angel, indeed, brought them good tidings of great joy, which shall be, he says, to all the people—to the people who are properly the people of God. For not all Jews are the people of God. Yet, the incarnation of God became a joy to the people of all mankind. ^C But what does the hymn of the angels declare? It is altogether a thanksgiving and joy on the part of the heavenly hosts, because we who are on earth have been so greatly benefited. For they say, "Glory to God," because now there is peace on earth; for, whereas human nature was formerly hostile to God, it is now so reconciled that it is even joined to God and united to Him in His incarnation. Do you see, therefore, the peace of God with man? It may also be understood in another way: peace is the Son of God Himself. For He says, "I am the peace." This peace, therefore—I mean the Son of God—has come upon the earth, and there is "good will" among men, that is, the resting of God; for God has now rested and is well pleased in men, whereas previously He was not well pleased, nor did He have a good disposition toward men.

^D VERS. 15-20. *And it came to pass, as the angels departed from them into heaven, the shepherds said to one another: Let us go over as far as Bethlehem, and let us see this word that is come to pass, which the Lord hath showed unto us. And they came with haste; and they found Mary and Joseph, and the infant lying in the manger. And seeing, they understood about the word that had been spoken to them concerning this child. And all that heard wondered at those things that were told them by the shepherds.* These shepherds are a figure of spiritual shepherds, of the chief priests. It behooves the chief priests, therefore, to guard their flock and to "rustic-ize"—that is, to sing spiritual things and to teach the people—and thus they shall become worthy of visions.

and of auditions. Bethlehem is interpreted as "house of bread"; what else is the house of bread, if not the Church, in which the bread is stored? It is the task, therefore, of spiritual ^A pastors to seek the heavenly bread, and when they have seen it, they must preach it to others as well, just as the shepherds, having seen the infant, spoke of him to others.

VERS. 19, 20. "Mary, however, kept all these words, pondering them in her heart. And the shepherds returned, glorifying and praising God for all that they had heard and seen, just as it had been told to them." What "words" did the Virgin keep? Some say that she kept and pondered in her heart—that is, compared and found in all of them one consistent opinion, that her Son is God—the things which the angel had said to her and the things which the shepherds had spoken. But to me it seems that "words" here are used to mean "deeds," so that the meaning is this: Mary kept all the "words"—that is, these deeds—which I now say and perform as "words"; for when a deed is narrated, it is called a word. Moreover, the shepherds returned thanking God for all things; for they were not envious like the Jews.

VERS. 22-24. "And when eight days were completed for his circumcision, his name was called Jesus, which was given by the angel before he was conceived in the womb. And when the days of their purification according to the law of Moses were completed, they brought him to Jerusalem, to present him to the Lord, as it is written in the law of the Lord: Every male that opens the womb shall be called holy to the Lord; and to offer a sacrifice ^C according to that which is said in the law of the Lord, a pair of turtledoves, or two young pigeons." Those who broke the commandments of the law were under a curse. The Lord, therefore, is circumcised so that, by fulfilling the law even in this, and by leaving nothing undone that it commanded, he might deliver us from the curse. Those, therefore, who say that Christ was incarnate only in appearance are put to shame; for how would he have been circumcised if he had been incarnate only in appearance? It is useless to enquire where that removed particle is, for it is not right to enquire into things about which the Scripture has remained ^D silent, especially where there is no utility. It could, however, be said that when it was removed and touched the ground, it sanctified that ground too, just as the blood and water which flowed from his side also did. And it seems that he kept the particle unharmed, and at the resurrection took it up again, so that in this respect also he might be found wanting nothing; since we, too, are to receive back our perfect body in the resurrection. Note that it was not immediately upon the angel saying, "Behold, you shall conceive a son," that the Lord was conceived, but afterwards, when he willed it. For see what it says here: "which was called by the angel before he was conceived in the womb." And by this word it is shown: for he did not say, "Behold, you are conceiving," but, "Behold, you shall conceive." And from these things it is permitted to conclude that at that very hour, the

^A Lord was conceived: not at that moment when the angel spoke, but perhaps after He had completed the words. But we do not say these things definitively. "And the days of their purification were fulfilled according to the law of Moses." He said well, "according to the law of Moses," for in truth, the Virgin was under no necessity to wait for the days of purification, which are forty, for a male child born. For it is said in the law: "A woman who, having received seed, shall conceive and bring forth a male child." But the Virgin was not seeded, but brought forth from the Holy Spirit; hence no necessity compelled her. But wishing to fulfill the law, she came into the temple. ^B Why, then, are there seven days for a male, but twice as many for a female? For the law says, "If a woman, having received seed, shall bring forth a male, she shall be unclean for seven days; but if a female, for twice seven." Because she who brought forth the male introduced a second Adam into the world; but she who brought forth the female, brought forth a second Eve—the putrid vessel, the weak vessel, the broken pottery, the staff of deception, the introducer of disobedience. Now, what it says, "Every one that opens the womb shall be called holy to the Lord," pertains properly to Christ alone. For He Himself opened the womb of the Virgin, whereas in all other wombs, a man opens them. ^C And the law commanded a pair of turtledoves to be offered, showing that birth is from a chaste union. For they say the turtledove is a chaste animal, and when she loses her mate, she does not pair a second time. But if they did not have turtledoves, they offered two young pigeons, so that the life of that Child might be one of great fruitfulness; for the pigeon is a prolific animal.

Vers. 25-32. "And behold, there was a man in Jerusalem whose name was Simeon; and this man was just and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. And he came in the Spirit into the temple. And when the parents brought in the Child ^D Jesus, to do for Him according to the custom of the law, he also took Him into his arms and blessed God, and said: Now You dismiss Your servant, O Master, according to Your word, in peace; because my eyes have seen Your salvation, which You have prepared before the face of all peoples: a light for the revelation of the Gentiles, and the glory of Your people Israel." Simeon was not a priest, but a man who loved God, and was waiting for when Christ would come to console the Hebrews, and to free them from the servitude of sin, and perhaps also from that under the Romans and Herod. For whoever believes in Christ is free in reality, and is honored by kings and all men. Look at the apostles: were they not servants of the Romans? But now the kings of the Romans honor and worship them. Behold, therefore, Christ has become a consolation to these, being Israelites; this

^A Simeon, moved by the Holy Spirit, went up into the Temple when his mother brought in the Lord. And receiving Him, he confesses Him to be God; for to say "Now you dismiss thy servant, O Lord," is the confession of one who knows that He himself is Lord of life and death. Observe also how the saints consider the body a bond; wherefore he also says, "Now you dismiss," as if from a bond. And he said "according to thy word," because of the oracle he had received, that he should not die until he had seen Christ. But "in peace" means in rest; for as long as a man lives he is troubled, as David also says, but when he dies he is at peace. Or, you may understand "in peace" otherwise, namely, in the attainment of hope. For before I saw the Lord, he says, I was not at peace in my thoughts, expecting Him and always anxious as to when He would come; but now, having seen Him and being at peace and freed from anxiety, so to speak, I am dismissed. And by "salvation" he meant the incarnation of the Only-Begotten, which God prepared before all ages; and he prepared this salvation before the face of all peoples, for in order to save the world, and that His incarnation might be made manifest to all, for this reason He became incarnate. And this salvation is a light for the revelation of the Gentiles, that is, for the illumination of the darkened Gentiles, and the glory of the Israelites; for Christ is the glory of the people who are truly Israel, in that He has sprung from them; and those who are truly grateful are adorned by Him. These are the words of Simeon. And it seems to me that the words of David also apply to this Simeon: "I will fill him with length of days, and I will show him my salvation."

VERSES 33-35. And his father and mother were marveling at those things which were spoken concerning him. And Simeon blessed them, and said to Mary his mother: Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against. Yea, a sword shall pierce through thine own soul also, that the thoughts of many hearts may be revealed.

^C Simeon blessed them both, yet leaving aside the putative father, he spoke to the true mother: "Behold," he says, "this child is set for the fall and rising again of many in Israel." As for "fall," he means of those who have not believed; but "rising again," of those who have believed. Or also in another way: the Lord is set for the fall of the evils in our souls, and for the rising again of the good. Fornication falls, temperance rises. It may also be understood in another way: for the Lord is set for a fall, that is to say, He Himself is about to suffer, and to fall into death, and many are about to rise when He has fallen. Place a point, therefore, at "for a fall," then begin "and for the rising again of many." ^D As for "a sign," this is the cross, which even until now is spoken against, that is, it is not accepted by the unbelievers. The incarnation of the Lord is also called a sign, and a wondrous sign. For God became man and a virgin was mother; but this sign, I mean the incarnation of Christ, is spoken against. For some say the flesh is from heaven, others say it is by appearance, and others babble something else. And your own soul,

^A you, Virgin, a sword shall pierce. By this he suggests the grief she bore during the passion, and perhaps "sword" refers to the scandal by which she was offended when she saw the Lord crucified. For perhaps she pondered, How is it that he who was born without seed, who performed miracles, who raised the dead, was crucified, spat upon, and died? The phrase, "that the thoughts of many hearts may be revealed," signifies that the thoughts of those who are scandalized shall be uncovered and made manifest, and once rebuked, they will find a swift remedy. As it is with you, O Virgin, ^B you will be revealed and made manifest as to what you think about Christ; then you will be confirmed in your faith in him. Similarly, Peter was revealed when he denied him, but the power of God was demonstrated—God who took him back through repentance. And in another way, the thoughts of many hearts were revealed when the traitor appeared, and when those who loved him appeared—such as Joseph who approached Pilate, and such as the women who remained by the cross.

VERS. 36-40. And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser. She had advanced to a great age, and had lived with a husband seven years from her virginity. And she was a widow of about ^C eighty-four years, who did not depart from the temple, serving with fasts and prayers night and day. And this same person, coming up at that hour, gave thanks to the Lord, and spoke concerning him to all those who were awaiting the redemption of Jerusalem. And when they had accomplished all things according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. And the child grew and became strong in spirit, being filled with wisdom, and the grace of God was upon him. ^D The evangelist continues his narrative concerning Anna, enumerating her father and tribe, so that we may know that he speaks the truth, calling upon many witnesses, as it were—those who knew both her father and her tribe. This woman, then, gave thanks to the Lord—that is, she offered praise and taught everyone concerning the Lord, that he himself was the Savior and the consolation of us who wait for the redemption. But after they had performed all these things, they returned into Galilee to their own city, Nazareth; for indeed Bethlehem was their city, but as a birthplace, while Nazareth was their place of habitation. Jesus, however, grew in body, although he could have proceeded from his mother’s womb in the stature of a perfect man; but that would have looked like a phantom, and for that reason he grew little by little. And as he grew, the wisdom of the Word of God shone forth. For he did not become wise by making progress—far from it—but he revealed his innate wisdom little by little, and according to the stature of his body, he is said to progress and to be strengthened in spirit. For if, while he was small in stature, he had displayed all his wisdom, he would have appeared to be a prodigy. But now, in proportion to his age, showing himself as was fitting, he fulfilled the dispensation, not acquiring wisdom (for what could be more perfect than him who was perfect from the beginning?) but gradually revealing it.

^A

ENARRATION ON THE GOSPEL ACCORDING TO LUKE — CHAPTER II. VERSES 41-50.

"And his parents went every year to Jerusalem at the feast of the Passover; and when he was twelve years old, they went up to Jerusalem according to the custom of the feast, and having fulfilled the days, as they were returning, the child Jesus remained in Jerusalem, and Joseph and his mother knew not of it. But supposing him to be in the company, they went a day's journey; and they sought him among their kinsfolk and acquaintances; and not finding him, they returned to Jerusalem, seeking him. And it happened after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all who heard him were amazed at his understanding and his answers; and seeing him, they were astonished. And his mother said to him: Son, why have you done so to us? Behold, your father and I, sorrowing, sought you. And he said to them: Why is it that you sought me? Did you not know that I must be in the things of my Father? And they did not understand the word which he spoke to them." ^B He goes up with his parents to Jerusalem, that he might show through all things that he is not an adversary to God, nor does he set himself against those things which have been ordained by the law. And when they had fulfilled the days, seven in number, that is, of the Passover, he remained in Jerusalem. He was discussing with the Scribes, asking them about the law; and all were amazed. Do you see how he progressed in wisdom, by being known to many and being an object of wonder? For the shining forth of his wisdom, this is his progress. The Theotokos calls Joseph his father, knowing indeed that he is not his father; but for the sake of the Jews, so that he might not be thought to have been born of fornication, she calls Joseph his father. In another way, and because he showed the care of a father, and ministered to him in his upbringing, she deservedly named him father, as if the Holy Spirit were honoring him with the title of father. But why were they seeking him? Were they supposing that he had perished or had gone astray as a child? Far be it! For this would not be the thought of the all-wise Mary, who had received countless revelations about him, nor of Joseph, to whom it had also been revealed that he was of the Holy Spirit. But they were seeking him, lest by any means he had departed from them, lest perchance he had left them. And when they found him, see how he answers them. For when the Virgin had called Joseph his father, he says: "He is not my true Father, for otherwise I would have remained in his house; but God is my Father, and for this reason I am in his house, that is, in his temple." But they did not understand what he had spoken ^C to them; for it was a mystery.

"And he went down with them, and came to Nazareth; and he was subject to them; and his mother kept all these words in her heart. And Jesus increased in wisdom and in age, and in grace with God and men." He was subject to his parents, giving an example also to us, that we should be obedient to our fathers; and the Virgin kept all these things. For divine were the things that were being said and done by the child, not as if

as of twelve years, but as one who is perfect. Observe, moreover, how the evangelist interprets here ^A what it is to "advance in wisdom," for he adds, "and in stature." In fact, he calls this advancement in stature an advancement in wisdom. He was "in favor both with God and with men," that is, he was doing those things which were well-pleasing to God and commendable to men. First, with God, and then with men; for it is necessary first to please God, and then men.

CAPUT III

Concerning the preaching of John. Concerning those who questioned John. Concerning Herod and John. Concerning the baptism of the Savior. Concerning the genealogy of Christ.

^B VERS. 1-5. "Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and Philip his brother being tetrarch of Ituraea and the region of Trachonitis, and Lysanias the tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came unto John the son of Zachary in the desert. And he came into all the region round about Jordan, preaching the baptism of repentance for the remission of sins." He rightly mentions both the time and those rulers, so that he might demonstrate that in the time of Christ the succession of Jewish rulers had failed, with Pilate, a man of another nation, presiding, and the sons of Herod the Ascalonite holding the tetrarchy; and that Christ ^C should therefore be believed to be present, according to the prophecy of Jacob. "Now it came to pass, he says, the word of God came unto John," so that you may learn that he did not rush forward to testify concerning Christ rashly, nor without a calling, but was moved by the divine Spirit. By the word, understand the Holy Spirit, or the command of God. "And the word of God came in the desert unto John"; since, indeed, he was about to multiply the children of the desert—I mean the Church from the Gentiles—more than of her who has a husband, that is, the Jewish Synagogue, it is fitting that the word and command of God came to John in the desert. He preached the baptism of repentance to the people, that is, of confession. Furthermore, this baptism cooperated with them for the remission of sins, which is given ^D through the baptism of Christ. For indeed, the baptism of John did not have the remission of sins, but contributed to the remission—that is, it prepared men so that they might receive the baptism of Christ, which does have the remission of sins.

VERS. 5, 6. "As it is written in the book of the words of Isaiah the prophet, saying: The voice of one crying in the desert: Prepare ye the way of the Lord, make straight his paths. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight and the rough ways plain, and all flesh shall see the salv...

salvation of God. ^B The "way" is the Christian life, which he commands to be prepared. For the Lord was about to preach, and that shortly. By "paths," he means the commandments of the law, as being already trodden; these he orders to be made straight, for the Pharisees were twisting the commandments. But the "way" can also be understood as the soul, and the "paths" as thoughts and deeds. We must, therefore, prepare both our soul and make our deeds and thoughts straight. Then, as if someone were asking, "And how shall we accomplish this? For virtue is arduous and difficult, and has many ravines and obstacles, both from the opposing powers and from the passions that dwell within us," he says that it will not be laborious, but altogether easy. For the ravines, he says, shall be filled—that is, our natural powers, which have become weak and cast down toward what is good, shall be replenished; ^C and every mountain and hill—by which I mean the opposing powers that exalt themselves because of pride—shall be brought low. For those opposing powers, as well as the desires that seem to us to be naturally ingrained, have indeed been weakened. And all things have become smooth, and the crooked have been turned into the straight. For Christ has brought to naught the opposing powers, which are here called mountains and hills, and has brought to life again our natural inclinations toward the good, which the evangelist called ravines that are filled. For on this account He was incarnate, that He might restore our nature to its proper state. And "all flesh," he says, "shall see the salvation of God"—no longer the Jews only and the proselytes, but all flesh; for the Gospel has reached every land. Many other things could be said, but let these suffice for being more manifest.

VERS. 7-9

off from life. For the axe, as we have said, is understood as life, but it may also be understood as the kinship of Abraham, from which kinship those who are not worthy to be his branches are cut off, according to the Apostle. The punishment, moreover, is twofold; for the sinner who is barren is not only cut off from the kinship of the righteous, but is also cast into the fire. ^A

Vers. 10-18. "And the crowds asked him, saying, 'What then shall we do?' And he answering, says to them, 'He that has two coats, let him impart to him that has none; and he that has food, let him do likewise.' There came also publicans to be baptized, and said to him, 'Master, what shall we do?' But he said to them, 'Do nothing more than that which is appointed you.' And soldiers also asked him, saying, 'And we, what shall we do?' And he said to them, 'Do violence to no one, neither calumniate any one, and be content with your pay.' And as the people were in expectation, and all were reasoning in their hearts concerning John, whether perhaps he might be the Christ, John answered all, saying, 'I indeed baptize you with water; but there comes one stronger than I, the latch of whose shoes I am not worthy to unloose; he shall baptize you with the Holy Spirit and with fire; whose fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his barn, but the chaff he will burn with unquenchable fire.' And with many other things exhorting, he preached to the people."

John admonishes and exhorts those three classes of men that had come to him: the crowds, the publicans, and the soldiers. He exhorts the crowds to occupy themselves with almsgiving, ^B commanding him who has two garments to share with him who has none. To the publicans, he says not to extort, that is, demand, more than what is appointed for them. To the soldiers, not to rob, but to be content with their pay—that is, with the things which are distributed by the king according to established liberality. See, moreover, how he addresses the crowds as innocent, exhorting them to do some good thing, that is, to share; but the publicans and soldiers, to abstain from evil. For they were not capable of that, nor could they do anything good; but it was sufficient for them not to do evil.

Some ^D admit an anagogy here, and understand that those who have two garments ought to share with him who has none, saying that the two garments are the spirit of Scripture and the letter; and he exhorts him who has both, that he should share with him who is entirely naked. So that if there is anyone who understands Scripture in two ways, both according to the spirit and according to the letter, let him share with him who does not have this—that is, let him teach the ignorant one, and give him even the letter. So great, moreover, was the virtue of John, that all were reasoning among themselves whether he were the Christ. Repelling such a suspicion, therefore, he says, "There is such a difference between me and Christ, that I indeed baptize in water, but he in the Spirit and fire; and I am not even worthy to unloose the strap of his shoes." What, moreover,

do these words signify? "He shall baptize you with the Holy Spirit and with fire," is altogether clear; for he sent the Spirit to the apostles, and fiery tongues appeared, distributed among them. That he is not worthy to unloosen the strap of his shoes, according to the obvious meaning, indicates that he is not worthy to be ranked even as his lowliest servant. But in a more hidden sense, the two shoes of the Lord are his two departures: one from heaven to earth, and the other from earth to the underworld. Now, no one can loosen—that is, explain—the manner of these two departures, not even if he were like John. For who could explain either how he was incarnate, or how he descended into the underworld? ^A And "his winnowing fan is in his hand" signifies that, although he baptizes you, do not think that you are already innocent; but unless hereafter you lead an immaculate life, he will burn you with unquenchable fire. For he is "chaff" who possesses an unfruitful mind, and carries with him nothing but a great heap of worldly concerns. "And with many other exhortations he preached the gospel to the people." For good teaching is truly a consolation and an exhortation, and it can rightly be called an evangel.

Verses 19-22

^A VERSE 23. "And Jesus himself was beginning to be about thirty years of age, being, as was supposed, the son of Joseph," who was the son of Heli, son of Mathat, son of Levi, son of Melchi, son of Janne, son of Joseph, son of Mattathias, son of Amos, son of Naum, son of Hesli, son of Naggae, son of Maath, son of Mattathias, son of Semei, son of Josech, son of Judah, son of Joanna, son of Rhesa, son of Zorobabel, son of Salathiel, son of Neri, son of Melchi, son of Addi, son of Cosam, son of Elmadam, son of Ir, son of Jesus, son of Eliezer, son of Jorem, son of Matthat, son of Levi, son of Simeon, son of Judah, son of Joseph, son of Jonam, son of Eliakim, son of Melea, son of Mainan, son of Mattatha, son of Nathan, son of David, son of Jesse, son of Obed, son of Booz, son of Salmōn, son of Naassōn, son of Aminadab, son of Aram, son of Esrom, son of Phares, son of Judah, son of Jacob, son of Isaac, son of Abraham, son of Thara, son of Nachor, son of Saruch, son of Ragau, son of Phalec, son of Heber, son of Sale, son of Cainan, son of Arphaxad, son of Sem, son of Noe, son of Lamech, son of Mathusala, son of Enoch, son of Jared, son of Maleleel, son of Cainan, son of Enos, son of Seth, son of Adam, son of God.

The Lord was baptized being thirty years of age, because this age is most perfect, and at this age a man is known as either approved or disapproved. ^B Luke recounts his genealogy in the reverse order of Matthew, in order to show that he who is now born in the flesh is from God. For see how, in recounting the catalogue, he returns to God, so that we may learn that he became incarnate for this purpose, that he might lead all the fathers in between back to God and make them sons.

But I have another way of speaking: The birth of Christ was hard to believe because it was without seed. The evangelist, therefore, wishing to show that in another instance a man was also created without seed, ascends from the lower generations to Adam and to God, as if saying to us: If you do not believe how the second Adam was made without seed, ascend in your mind, I pray, to the first Adam, and you will find him also made by God without seed, and henceforward do not be incredulous.

Some inquire how Matthew says that Joseph was the son of Jacob, while Luke says he was the son of Heli, for it is impossible, they say, for the same person to have two fathers. They answer this by saying that Jacob and Heli were uterine brothers, but from different fathers. ^C When Heli died without children, Jacob took his wife to raise up seed from her; and thus Joseph is called the son of Jacob by nature, and the son of Heli according to the law. For Jacob begot him by nature and truly, and is therefore his natural father, but he was Heli’s son only according to the law. For the law commanded that if anyone dies without children, his wife should be joined to his brother, and that which is born from this shall be considered to be the child of the deceased, even if by nature it is the child of the living man. Thus the evangelists speak well and are not in conflict; for Matthew recorded the natural father of Joseph, while Luke recorded the father he was reckoned to be according to the law—that is, Heli—in order to show, both of them, that he was born so that the Lord might sanctify both nature and the law.

the Lord was born in order that He might sanctify both nature and the law. For Matthew wrote of the natural father, Joseph, ^A but Luke of the legal and putative father, that is, Heli, in order that both might show why the Lord was born, so that He might sanctify both nature and the law.

CAPUT IV.

Concerning the fast and temptation of the Savior. Concerning Jesus led by the Jews onto a mountain, and passing through the midst of them. Concerning the one who had an unclean spirit. Concerning Peter’s mother-in-law. Concerning those cured of various diseases.

^A VERS. 1-12. Jesus, however, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the desert, being tempted for forty days by the devil; and he ate nothing in those days. And when they were completed, he afterward hungered. And the devil said to him, "If you are the Son of God, command this stone to become bread." And Jesus answered him, saying, "It is written, that man shall not live by bread alone, but by every word of God." And the devil led him up into a high mountain, and showed him all the kingdoms of the inhabited world in a moment of time, and the devil said to him, "To you I will give this authority, ^B and their glory, for it has been delivered to me, and to whom I wish I give it. You, therefore, if you will worship before me, all shall be yours." And Jesus answering said to him, "Get behind me, Satan; for it is written: You shall worship the Lord your God, and him only shall you serve." And he led him into Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, throw yourself down from here; for it is written that He shall command His angels concerning you, to guard you, and on their hands they shall lift you up, lest you strike your foot against a stone." And Jesus answering said to him, ^C "It is said, You shall not tempt the Lord your God."

The Lord was baptized, that He might sanctify the waters for our sake, who were about to enjoy the grace; but after being baptized, He is led by the Spirit into the desert mountain. For the Holy Spirit was driving Him toward the struggle against the devil. He departs into the desert, so that He might give the devil an opportunity to attack Him; for it is especially when we are alone that he is accustomed to lie in wait. He fasts for forty days and does not exceed the measure of the fast of Moses and Elias, so that He might not give Satan in this instance a suspicion that He is greater than they, but ^D that He might provide an approach to Himself, for the one who thinks that He is also a man. And furthermore, so that He might not appear to have been incarnate only in appearance. But He is tempted after baptism, showing us that after baptism temptations will await us. He fasts, because fasting is a great weapon in temptations, and because after baptism we ought not give ourselves over to delicacies, but to fasting. The enemy approaches Him, therefore, and tries Him first with gluttony, the same way by which he had also tempted Adam, then by love of money, having shown Him all the kingdoms. But how did He show them? Truly, some say that he set them before His mind; but I do not think that he offered them only to His mind, but that he made them clear to Him by demonstrating them sensibly. But thirdly, he attacks, tempting Him with vainglory; for he says: "If you are the Son of God, throw yourself down." While flattering Him, he spoke nonsense thus, if perhaps

^A he might be deceived by the flattery and, wishing to show Himself as the Son of God, cast Himself down, and thus it be known to him who He is. But the Lord, oh how He repels him by Scripture: "You shall not," He says, "test the Lord your God." For one must not throw oneself into obvious dangers, testing whether God will assist him. Mark this also, that it is a great benefit to know the Scriptures; for the Lord Himself repelled Satan by the Scriptures. For both the saying, "Man shall not live by bread alone," is Mosaic, spoken concerning the Manna, for though the Manna was not bread, nevertheless the people were fed by it; and the saying, "You shall worship the Lord your God," and, "You shall not test," these are also Mosaic. Verses 13-15. And when the devil had ended every temptation, he departed from Him until a season. And Jesus returned in the power of the Spirit into Galilee, and a report went out concerning Him through all the surrounding region. And He Himself was teaching in their synagogues, being glorified by all. Luke says that the Lord finished "every temptation," although He was tempted by only three temptations, because these three are the heads of all temptations: the temptation of avarice, that of gluttony, and that of vainglory. ^B He repelled, then, the temptation of gluttony by saying that "Man shall not live by bread alone"; for he first brought this temptation upon Him, just as he did to Adam. For Adam could not be tripped up by avarice—for he could not desire more, which is what belongs to avarice, being alone—nor by anger, for against whom would he have been angry? Nor by envy; therefore, he tripped him up by the belly. But the temptation of avarice He repelled by not falling down, nor worshipping him. For when he had shown Him all the kingdoms sensibly to His imagination, He did not look upon them, although some have understood this not of sensible kingdoms, but of conceptual ones: for instance, that he showed Him the kingdom of incontinence, the kingdom of envy, and in sum, the kingdoms of all sins; and as if he were saying to Him such ^C things as: If you wish to reign over those passions, and have come for this, that you might snatch away those who are held by me, fall down and worship me, and take all who are governed by me. But the Lord indeed wishes to reign, and for this He has come, but not to reign with sin, nor without a struggle, but by struggling and conquering. Some have understood it thus; and whoever pleases may receive this meaning. Furthermore, He also repelled vainglory by speaking the scriptural utterance. Deliver us, therefore, O Lord, also from those three heads of the dragon. "And Jesus returned in the power of the Spirit." It seems to me that He returned inspired by a divine breath; for this is what it means "in the power of the Spirit." Attend also to the Scripture, that after He conquered the tempter and showed His power, then it is written that He was "in the power of the ^D Spirit." "And he departed from Him until a season" has this meaning: The devil approached the Lord with two affections, namely of pleasure and of sadness; and he approached the Lord tempting Him regarding pleasure on the mountain, retreat-

- ^A ed from Him until a season, that is, until the season of the Cross; for then he intended to attack Him through sadness.

VERSES 16-21

And He came to Nazareth, where He had been reared, and He entered according to His custom on the day of the Sabbath into the synagogue, and stood up to read. And there was delivered to Him the book of the prophet Isaiah; and having unrolled the book, He found the place where it was written: The Spirit of the Lord is upon me, for which cause He anointed me, to preach the gospel ^B to the poor He has sent me; to heal the brokenhearted; to preach deliverance to the captives, and recovering of sight to the blind; to send away the crushed in remission; to preach the acceptable year of the Lord. And having rolled up the book, and given it back to the minister, He sat down. And the eyes of all in the synagogue were fixed upon Him. And He began to say unto them, Today this Scripture is fulfilled in your ears.

The Lord indeed wished to make Himself manifest to the Israelites, and that He was anointed by God and the Father to save those under heaven. And He manages this wonderfully. By manifesting Himself before others to those in Nazareth, with whom He had been brought up, He teaches us also to show kindness first to our own kin and to instruct them, and then to pour out benevolence upon others as well. And having had the book delivered to Him, He unrolled it, and found—not what happened to occur, but what He Himself willed. For do not imagine that it was by chance that, upon His opening the book, that place was found where the things concerning Him were written; but it happened because He Himself willed it. ^C And what was written? That the Spirit of the Lord anointed me, that is, consecrated me. He appointed me to preach the gospel to the poor, that is, to the nations, which, possessing neither the Law nor the prophets, were in truth in great poverty. But the brokenhearted were perhaps those from Israel, whose heart was formerly great and sublime, and a house of God. But later, when they began to devote themselves to idols and sinned in various ways, their heart was crushed and destroyed, and instead of being the house of God, it became a den of thieves. The Lord came, therefore, in order to heal them also, and to give deliverance to the captives and sight to the blind—both the Gentiles and those from Israel. For both of these parties were captive under Satan and blind. But these things can also be understood regarding ^D the dead; for they too, being captive and broken, were released from the power of Hades through the resurrection. And He also preached an acceptable year. And what was the acceptable year? Perhaps the age to come, concerning which the Lord preached, saying, "In that day you shall ask me nothing." And again, "The hour comes when the dead shall arise." Now that year is acceptable, that is, desirable and lovable to the righteous; which all who work here await. And the time of the Lord's advent in the flesh is also an acceptable year, concerning which Paul says, "Now is the acceptable time, now is the day of salvation." Furthermore, when He read these things, He said, "Today is fulfilled"

this Scripture in your ears," ^A clearly showing Himself to those listening that He is the one concerning whom these things had been written.

VERS. 22-30. And all gave testimony to Him, and wondered at the words of grace that proceeded from His mouth, and said, "Is not this the son of Joseph?" And He said to them, "You will surely say to me this proverb, 'Physician, heal thyself; whatever we have heard done in Capernaum, do also here in thy country.'" But He said, "Amen I say to you, that no prophet is acceptable in his own country. In truth I say to you, there were many widows in the days of Elias in Israel, when the heaven was shut up for three years and six months, when there was a great famine over all the land, and to none of them was Elias sent, but to Sareptha of Sidon, to a widow woman. ^B And there were many lepers in Israel under Eliseus the prophet, and none of them was cleansed but Naaman the Syrian." And all in the synagogue, hearing these things, were filled with anger. And rising up, they thrust Him out of the city; and they led Him to the brow of the hill, whereon their city was built, that they might cast Him down headlong. But He passing through the midst of them, went His way.

When the crowds heard the things said by Christ, ^C they wondered at the words of grace. But while wondering, they mocked Him, saying, "Is not this the son of the carpenter?" And yet, what prevented Him from being wonderful and adorable? Do you not see how much He does? Do you not hear what He says? Then do you mock His Father? In truth, it is fitting to say of them: "Behold a foolish people, and without heart; their eyes see not, and their ears hear not." What, then, does the Lord say to them? "You will surely say to Me, 'Do also in thy country the wonders which thou didst in Capernaum.'" For this is what it means: "Physician, heal thyself." For this was a common proverb ^D among the Jews, said to physicians when they were sick. But I say to you that I would have done many signs also among you, my countrymen; but I know the common passion that happens to all, that even the most excellent things are despised when they are not rare, but common and usual, and all may enjoy them abundantly. For humans are always accustomed to care for and admire the rare and the strange, but to despise the common and the familiar. And therefore, no prophet is prized in his own country; but if he comes from elsewhere, they admire him. Thus, indeed, the widows of the Jews did not receive Elias, but the woman of Sareptha did receive him. And Eliseus cleansed the foreign leper, who showed faith in him; for his own familiar acquaintances and countrymen did not believe in him, and therefore they were not cleansed. Similarly, therefore, I also do not seem admirable to you, my countrymen, but despised; and therefore I do not perform signs. To those, however, who are in Capernaum, I seem admirable, and I perform signs, and I am acceptable to them. Those who were in the synagogue, hearing these things,

^A were filled with fury, when they ought to have marveled, and they attempted to cast him down headlong. But he, passing through the midst of them, went his way; not fleeing from suffering, but awaiting the time. For he had come to suffer for our sake; but now, at the beginning of his preaching, he ought not to have exposed himself to death, but rather to have been perfected after having taught sufficiently. Thus it is evident from this, that not even when he was crucified was he crucified against his will, but he willingly gave himself up to death. Know also that the fatherland of the prophets is the Synagogue of the Jews, in which the prophets are dishonored; for they are not acceptable. We, however, the strangers, have received them. For the widow, I mean the Church gathered from among the Gentiles, received Elijah, that is, the prophetic word, when a spiritual famine had occurred in Judea—a famine, I say, of hearing the word of God. Concerning this widow, the prophet says that the children of the desolate one are more than those of her who has a husband. And again, that the barren has borne seven, while she who had many children has become weak. ^B

* And he came down to Capernaum, a city of Galilee; and he was teaching them on the Sabbaths. And they were astonished at his teaching, for his word was with authority. And in the synagogue there was a man having a spirit of an unclean demon, and he cried out with a loud voice, saying: “Ha! What have we to do with thee, Jesus of Nazareth? Have you come to destroy us? I know you who you are: The Holy One of God.” And Jesus rebuked him, saying: “Be silent and come out of him.” And when the demon had thrown him down into the midst, it came out of him, having done him no harm. And amazement came upon all, ^C and they spoke to one another, saying: “What is this word, that with authority and power he commands the unclean spirits, and they come out?” And a report about him was going out into every place of the surrounding region.

* Since neither teaching nor doctrine draws the unbelieving to faith, for this reason the Lord brings forward miraculous powers, like a most potent medicine. He performs miracles, therefore, in Capernaum, for they were most unbelieving and in need of much for the sake of faith. Since, therefore, he had taught sufficiently, and this as one having authority (for he did not say, “Thus says the Lord,” but, “I say to you,” since he was not one of the prophets, but the true Son of God), after this he adds also the miracle, and heals the one possessed by a demon. But the demon first confesses his enmity, so that his testimony might be trustworthy; then he adds the testimony: “I know you who you are, the Holy One of God.” First, therefore, he reproaches him: “Why did you come here to destroy us?” Then he flatters him, thinking that the Lord, broken by the flattery, would leave him alone; so foolish a thing is malice. But the Lord, teaching us that we should not use the testimonies and suggestions of demons, says: “Be silent, and come out of him.” He permits the demon, however, to throw down the man, that those standing by might learn that he truly had a demon. That one’s were the words, even if the tongue of the man was serving it; and indeed they were all speaking to one another, ^D wondering at such deeds and saying: “What is..."

this word,” that is, what is this command which he commands, saying: “Come out of him, and be muzzled”? Know, moreover, that even now many have demons, as many as carry out the desires of the demons; for instance, there is someone who is irascible; this person has a demon of anger. But if Jesus comes into the synagogue, that is, when the mind is gathered together and not wandering, then he will say to the demon of anger, which could not be restrained: “Be muzzled!” and immediately, having cast the man into the midst, it will go out from him. And learn what it is to be cast into the midst. A man must not be entirely irascible and bitter—for this is a savage and brutal beast—nor entirely without anger, for that is the sign of someone senseless, but rather to walk the middle path and to hold anger against wickedness. When, therefore, the evil spirit casts someone into the midst, it is abandoned by him. ^B

Verses 38-44. And when Jesus had risen from the synagogue, he entered into the house of Simon. And the mother-in-law of Simon was gripped by a high fever; and they asked him about her. And standing over her, he rebuked the fever, and the fever left her; and immediately rising, she served them. And when the sun was setting, all those who had infirmities with various diseases brought them to him; and he, laying his hands upon each one of them, healed them. And demons also went out from many, crying out and saying: “You are the Christ, the Son of God.” And rebuking them, he did not allow them to speak, because they knew him to be the Christ. And when it was day, he went out and departed into a desert place, and the crowds were searching for him, and they came to him and held him so that he would not depart from them; but he said to them: “I must also proclaim the kingdom of God to the other cities, because for this I have been sent.” And he was preaching in the synagogues of Galilee. ^C

The Lord of all was being entertained and hosted by his disciples; just as now, too, he is hosted by Peter and heals his mother-in-law, so that he may also instruct you not to reject the kindness of the poor. He does not simply cure her of the disease, but he also provides her with good health and strength for ministering. If, therefore, we also receive Him, He will extinguish our fever—both that of anger and that of desire—and He will raise us up and strengthen us, so that we may be able to serve Him, that is, to do the things that please Him. And see also, I beg you, the faith of the crowd, how even with the sun now setting they were bringing the sick and were not hindered by the time. He does not allow the demons to speak, partly because he did not need praise from the unclean—for fair is not praise in the mouth of a sinner—and partly because he did not wish to ignite the envy of the Hebrews, who saw him being celebrated by everyone. The crowds also search for him even when he goes off to a desert place, and they detain him; ^D but he is not confined to one place. “But,” he says, “I must also preach the kingdom of God to the other cities.” Whence it behooves us also not to be sluggish, nor to be content with being confined to one place, but to go around everywhere, if by any means we might benefit someone.

ENARRATIO IN EVANGELIUM LUCE. - CAP. V. ^A

CHAPTER V. Concerning the catch of fish. Concerning the leper. Concerning the paralytic. Concerning Levi the publican. Concerning Christ eating with the publicans. Why do the disciples of John fast, but those of Christ do not?

VERS. 1-11. “And it came to pass, as the crowd pressed upon him to hear the word of God, that he was standing by the lake of Gennesaret. And he saw two boats standing by the lake; but the fishermen, having descended from them, were washing their nets. And entering into one of the boats, which was Simon's, he asked him to put off a little from the land; and sitting down, he taught the crowds from the boat. And when he had ceased speaking, he said to Simon: Launch out into the deep, and let down your nets for a draught. And Simon answering said to him: Master, we have toiled all the night, and have taken nothing, but at thy word I will let down the net. And having done this, they enclosed a great multitude of fishes. And their net was breaking. And they beckoned to their partners who were in the other boat, that they should come and help them. And they came, and filled both the boats, so that they were sinking. Which when Simon Peter saw, he fell down at Jesus’ knees, saying: Depart from me, for I am a sinful man, O Lord. For amazement had seized him and all who were with him, at the draught of fishes which they had taken. And similarly also James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon: Fear not, from henceforth thou shalt catch men. And having brought their boats to land, leaving all things, they followed him.” ^A The Lord flees from glory, which for this reason pursued Him the more. Therefore, as the crowd was pressing upon Him, He enters into a boat, that He might teach from the boat those standing on the shore, so that all were opposite Him, and no one came from behind. Now after He had taught the crowd from the boat, He did not leave the owner of the boat unrewarded, but benefited him twofold: in that He granted a multitude of fish to him, and in that He made him His disciple. Admire the dispensation of the Lord, how He draws each to Himself by means of things familiar and of their own calling: just as He did the magi by the star, so also the fishermen by the fish. ^B Observe also the gentleness of Christ, how He entreats Peter to put off from the land; for He "asked" is to be understood as "entreated." But also consider how Peter was obedient, so that he received a man whom he did not know into his boat, and obeyed Him in all things. For when He told him to put off into the deep, he did not hesitate, nor did he say: "Having toiled all night and gained nothing, am I now to obey Thee and devote myself to further labors?" He said none of these things, but rather: "At Thy word I will let down the net." So fervent was he in faith even before his faith [was fully ripened]; whence also he caught so many fish that, being unable to draw them in, he beckons to his partners—that is, to the companions ^C who were in the

^A other boat; and by a sign he calls them to him, because, due to his astonishment at the catch, he could not even speak. And out of great reverence, Peter begs Jesus that He not be in the boat, calling himself a sinner and unworthy to be with Him.

Consider these things also in an allegorical sense, if you will. The boat is the Synagogue of the Jews; Peter takes the place of the teachers of the Law. Therefore, the teachers who lived before Christ labored through the whole night—for "night" is the time preceding the coming of Christ—and they took nothing. But when Christ had come, and it had become day, the apostles were set in the place of the teachers of the Law; and at His word, that is, at His command, they cast the net of the Gospel, and they hunt a multitude of men. Yet the apostles alone are not able to draw the net of fish, and they beckon to their partners and associates, and they labor together with them. These are the shepherds and teachers of the Churches in every age, who interpret the apostolic [doctrines] and teach, laboring together with the apostles to hunt men. Observe also the expression, "they cast the net." For the Gospel is the net, which has an expression that is lowly and pedestrian, and accommodating itself to the infirmity of the hearers; and for this reason it is said to be cast. But if anyone should say that the depth of the mysteries is also signified by the casting of the net, this is not at all unseemly. At any rate, that which the prophet said has been fulfilled: "Behold, I will send many fishers, saith the Lord; and after that I will send many hunters, and they shall hunt them." By the "fishers," he means the holy apostles; but by the "hunters," the chief shepherds and teachers of the Churches in each age. ^B

Vers. 12-16. And it came to pass, when He was in a certain city, and behold a man full of leprosy, and seeing Jesus, fell on his face and besought Him, saying: Lord, if Thou wilt, Thou canst make me clean. And stretching out His hand, He touched him, saying: I will, be thou made clean. And immediately the leprosy departed from him. And He charged him to tell no man: but go, shew thyself to the priest, and offer for thy cleansing, as Moses commanded, for a testimony unto them. But the talk concerning Him spread the more, and great multitudes came together to hear, and to be healed of their infirmities. But He Himself was withdrawing into the deserts and praying.

The leper is worthy of admiration, because he held an opinion concerning the Lord that was worthy of God, saying, "If Thou wilt, Thou canst make me clean." For this shows that he was thinking of Christ as God. For he did not approach Him as a physician—for leprosy is beyond the reach of the hands of physicians—but as God; for it is His alone to heal such kinds of diseases. But the Lord touches him, not without cause, but because, according to the Law, he who touched a leper was thought to be unclean; He wished to show that He is not under any obligation to keep such trivialities of the Law, but that He Himself is the Lord of the Law, and that the pure is not defiled by what is seen to be unclean, but rather it is the leprosy of souls,

^A which is the source of defilement; for this reason He touches it. At the same time, He also wished to show that His holy flesh possesses divine power, and that, being the flesh of God the Word, it is both purifying and life-giving. He instructs the leper to tell no one, teaching us not to seek praise from those we have benefited. But He says, "Go, show yourself to the priest, and offer the gift as a testimony to them." For it was the Law that the priest should examine those who had been afflicted with leprosy and judge whether they had been purified; and if someone were purified within seven days, the leper remained inside the city; but if not, he was cast out. This, then, is what the Lord is saying: "Go, show yourself to the priest, and offer the gift." And what was the gift? Two birds. And what is meant by "as a testimony to them"? That is to say, as a rebuke and an accusation against them, so that when they accuse Me of being a transgressor of the Law, they may be refuted by this very thing—that I commanded you to offer the gift as Moses commanded. It would not be out of place to explain how those two birds were offered to God: one bird was slaughtered, and they caught its blood in a new earthen vessel; then both wings of the other bird were dipped in the blood, and in this way the living bird was set free. These things were an image of what pertains to Christ; for the two birds are the two natures of Christ, the divine and the human, of which one was slaughtered, namely the human, while the other was set free alive. For the divine nature remained impassible, though anointed with the blood of the passible nature and having taken the passion into itself. As for the blood of the Lord, a new earthen vessel received it: the new people, I mean, from among the Gentiles, who are capable of the New Testament. Observe also ^B that once a person has been purified from leprosy, then finally he is worthy to offer this gift—that is, to sacrifice Christ and perform priestly service; for he who is a leper and unclean in soul would not be considered worthy to offer such gifts—that is, to present the body and blood of the Lord, which has been united to the divine nature. Observe this also: how the Lord possesses an ineffable superiority over Moses. For Moses, although he prayed much for his sister when she suffered from leprosy, could not heal her; but the Lord cleansed the leper by a word alone. Consider also the humility of the Lord: how, when the crowd desired to touch Him, He Himself preferred to remain in the wilderness, ^C living quietly and praying; thus, in all things, He was giving us patterns of how to pray in private and how to shun glory.

17-26. And it came to pass on one of the days, that he was teaching; and there were Pharisees and doctors of the law sitting by, who were come out of every village of Galilee, and Judæa, and Jerusalem: and the power of the Lord was present to heal them. And behold, men bringing in a bed a man who was paralyzed; and they sought to bring him in and to lay him before him. And not finding by what way they might bring him in, because of the multitude, they went up upon the roof, and through the tiles ^D they let him down with the bed

into the midst before Jesus. And seeing their faith, He said to him: "Man, thy sins are forgiven thee." And the Scribes and the Pharisees began to reason, saying: "Who is this that speaketh blasphemies? Who can forgive sins, but God alone?" And Jesus ^B knowing their thoughts, answering said to them: "What do you reason in your hearts? Which is easier to say: Thy sins are forgiven thee; or to say: Arise and walk? But that you may know that the Son of man hath power on earth to forgive sins, He said to the paralytic: I say to thee, Arise, take up thy bed, and go into thy house." And immediately rising up before them, he took up that whereupon he lay; and he went away to his own house, glorifying God. ^C And astonishment seized upon all, and they glorified God; and were filled with fear, saying: "We have seen wonderful things today."

It was fitting that the Lord should perform some rather rare miracle before His enemies, so He heals a man of a most difficult disease, in order that by healing such a malady, He might also heal the incurable madness of the Pharisees. First, therefore, He heals the soul, saying, "Thy sins are forgiven thee," that we may learn that many infirmities are born of sins; then He also heals the body, having seen the faith ^D of those who brought him. For often, through the faith of some, He saves others.

But the Pharisees say: "Why doth this man speak blasphemies? Who can forgive sins, but God alone?" And they say these things, condemning Him to death. For the Law ordered that he who spoke blasphemy against God should suffer death. The Lord, therefore, showing them that He is truly God, and that this was not said by Him out of arrogance, persuades them by another sign. For He was accustomed to know what they were thinking. Wherefore it is absolutely manifest that He is God. For it belongs to God to know hearts. He says, therefore: "Which appears to you easier, to forgive sins, or to heal the body?" In any case, according to your judgment, it appears easier to forgive sins, as it is something invisible and irrefutable, although it is more difficult. But to heal the body appears more difficult, as it is visible, although by nature it is easier. However, I will do both this and that. And by healing the body, which appears to you more difficult, I will confirm for you also the healing of the soul, which, even if it is difficult, appears to you easy because it is invisible.

See also that sins are forgiven upon the earth. For as long as we are upon the earth, we are able to blot out our sins: but after we have departed from the earth, we shall no longer be able to blot out our sins for ourselves through confession: for the door is shut. We have spoken of this clause more fully in the other Evangelists.

VERS. 27-32. "And after these things He went forth, and saw a publican named Levi, sitting at the receipt of custom; and He said to him: Follow Me. And leaving all things, he arose and followed Him. And Levi made a great feast for Him in his own house: and there was a great crowd of publicans..."

^A and of others who were reclining with them. And the Scribes and Pharisees murmured against His disciples, saying: Why do you eat and drink with publicans and sinners? And Jesus answering, said to them: Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners to repentance.

Matthew does not conceal his own name, but openly proclaims it, saying: "Jesus saw Matthew the publican sitting at the tax office." But Luke and Mark, honoring the evangelist, set forth his other name, Levi, for the public. Marvel, however, at the philanthropy of God, how He plunders the vessels of the wicked one. For a publican was a vessel of the wicked one, and an evil beast. Those who have experienced them know how importunate these exactors are. For these publicans are those who purchase public taxes, insofar as they might profit something for their own souls. But the Lord was eager to profit not only Matthew, whom He then won over, but also the other publicans with whom He was feasting. For that very reason He deigns to feast with them, so that He might attract them as well. ^B But see what He says to the Pharisees who were blaming Him: "I have not come," He says, "to call the righteous," that is, you who justify yourselves, "but I came to call sinners," not that they might remain in sin, but that they might repent. Or otherwise: "I have not come to call the righteous." For I find none, seeing that all have sinned. Since if it were possible to find righteous ones, I would not have come.

Moreover, every person who serves the prince of this world and offers tributes to the flesh is a publican. The glutton pays tributes of food to the belly, the fornicator offers shameful indulgence, and another offers something else. When, therefore, the Lord—that is, the evangelical word—sees him sitting at the tax office—that is, not progressing nor moving forward into greater malice, but as it were idle—then He will rouse him from evil, and he will follow Jesus, and will receive the Lord into the house of his soul. But the Pharisees, the arrogant men and, as it were, severed demons—for "Pharisee" means one who is separated from others—murmur because He eats with sinners.

^C And they said to Him: "Why do the disciples of John fast often and offer prayers, likewise also the disciples of the Pharisees, but yours eat and drink?" But He said to them: "Can you make the sons of the bridechamber fast, as long as the bridegroom is with them? But the days will come, and when the bridegroom is taken away from them, then they will fast in those days." And He spoke a parable to them, that "No one puts a piece of a new garment onto an old garment; otherwise he both tears the new, and the piece from the new will not agree with the old. And no one puts new wine into old wineskins; otherwise, the new wine will burst the wineskins, and it will be spilled, and the wineskins will be ruined. But new wine must be put into new wineskins, and both are preserved. And no one who has drunk old wine immediately wants new; for he says: The old is ^D better."

liar. » We have spoken of these things in Matthew, and now we shall speak more succinctly. He calls the apostles the sons of the bridal chamber. ^A For the advent of the Lord is compared to a wedding, because he took the Church as his bride. Therefore, it was not appropriate for the apostles to fast; the disciples of John, however, had to fast, because their master was preparing his virtue through labor. For John came, he says, neither eating nor drinking. But my disciples, as they are with me, the Word of God, do not yet need the benefit of fasting, having been graced and kept by me from the start. But when I am taken up, and they are sent out to preach, then they will also fast and pray, as they will have girded themselves for great struggles. And in another way: now, since they are weak, and have not yet been renewed by the Spirit, they are like old wineskins and an old garment. It is not appropriate, therefore, that they be burdened and weighed down by a more arduous way of life, just as a new patch is not applied to an old garment. You can, indeed, as I said, understand by the old wineskins the apostles, as they were infirm. You can also understand the Pharisees as being assimilated to these things: as if the Lord were saying, "My teaching is new wine; but you, being old wineskins, cannot contain it; but drinking the old wine, that is, the old tradition, you do not want mine, which is new, but you say: 'The old wine, that is, the Old Testament, is better.'" ^B

CHAPTER VI

VERS. 1-5. "And it happened that on the second-first Sabbath he was passing through the grain fields, and his disciples were plucking the ears of grain, and were eating, rubbing them with their hands. And some of the Pharisees said to them: 'Why do you do what is not lawful to do on the Sabbath?' And Jesus answering them said: 'Have you not even read what David did when he was hungry, he and those who were with him? How he went into the house of God and took the bread of the Presence, and ate, and gave also to those who were with him, which it is not lawful for anyone to eat except the priests alone?' And he said to them that 'The Son of man is lord even of the Sabbath.'" ^D The Jews called every feast a Sabbath, for Sabbath is called "rest." Often, therefore, a feast would coincide with the Preparation, and they would call the Preparation a Sabbath on account of the feast; then they would call the Sabbath that was strictly so a "second-first," because it followed a feast and the Sabbath that had preceded it. It happened, therefore, that at that time such a thing occurred, and that Sabbath was called "second-first." And when the Pharisees were blaming the disciples because on the Sabbath they were eating by plucking, that is, pulling off the awns; and rubbing, that is, threshing them with

hands, the Lord brings forward David, who was hungry and ate the loaves of the presence. For when fleeing from Saul, he came to Abiathar the high priest, and he deceived him, saying that the king was sending him on a very necessary task; and thus, being hungry, he received from the priest the loaves of the presence, twelve of which they placed daily on the sacred table, six on the right and six on the left. He also took the sword of Goliath. Having told them this story, the Lord shames them by the deed of David. For if, He says, you honor David, how is it that you condemn My disciples? Otherwise, the Son of Man, that is, I, am Lord of the Sabbath, as Creator and Maker and Lawgiver, having the power to loosen the Sabbath. For the Son of Man would not be called anyone else but Christ, Who, being the Son of God, marvelously deigned to be and to be called the Son of Man for the sake of men. For that I and you are called a son of man is nothing new; but He alone is worthy to be called the Son of Man, who in a marvelous way was made man. ^B

And it came to pass also on another Sabbath that He entered into the synagogue and taught. And there was a man there, and his right hand was withered. The Scribes and Pharisees were watching Him, whether He would heal on the Sabbath, so that they might find an accusation against Him. But He knew their thoughts. And He said to the man who had the withered hand, "Arise, and stand in the middle." And he rose and stood. Jesus then said to them, "I will ask you something: is it lawful on the Sabbath to do good, or to do evil? To save a life, or to destroy it?" And looking around at them all, He said to him, "Stretch out your hand." And he did so, and his hand was restored whole as the other. But they were filled with madness, and discussed with one another what they might do to Jesus. Whatever we have said in [the commentary on] Matthew is clear; but now we say this: that he who does no works of virtue has a withered hand. For the hand is an organ of work, and he whose hand is withered is entirely idle. Whoever, therefore, wishes to have his hand healed, let him sanctify it on the Sabbath. For no one can do the works of virtue unless he first ceases from malice. For, "Turn away first," He says, "from evil, and then do good" (Ps. xxxvi, 27). Therefore, when you observe a Sabbath—that is, when you are idle from the works of malice—then stretch out your hand to the works of virtue, and it will be restored to you. And He rightly said, "it was restored." For there was a time when human nature had the power of working good, and its hand—that is, the effective capacity for action—was sound; but after it was ruined, by the grace of Christ it received it again, and was restored to its former health.

VERSES 12-19. "And it came to pass in those days that He went out into the mountain to pray, and He was spending the night in the prayer of God. And when day came, He called His disciples...

^A and chose from them twelve, whom also He named apostles: Simon, whom He also named Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphaeus, and Simon who is called the Zealot, Judas the son of James, and Judas Iscariot, who also became a traitor. And having descended with them, He stood in a level place, and a crowd of His disciples, and a great multitude of the people from all Judaea and Jerusalem, and from the seacoast of Tyre and Sidon, who had come to hear Him and to be healed of their diseases; and those who were troubled by unclean spirits were being healed. And all the crowd sought to touch Him, because power was going out from Him and He was healing all.

The Lord teaches us to imitate His works, and that as He did, so we should also do. Behold, He was about to pray, and He ascended into the mountain. For it is fitting that we too, being at leisure ^B from business, should pray, and not in the midst of many, but spending the night, so that we might not cease immediately after we have begun. And after prayer He chooses the disciples, so that He may teach us also that when we are about to ordain anyone to a spiritual ministry, we must choose this person with prayers, so that to those taught by God and asking from Him, He may reveal who is worthy.

Having chosen the twelve, He descends from the mountain, so that He might heal those who had come from the cities, and might pursue them with twofold benefits, that is, in soul and in body. For hear what He says: "They came to hear Him," which pertained to the care of the soul; "and to be healed of their diseases," this speaks of the bodies. For power was going out from ^C Him and healing all. For the prophets and other saints did not have power going out from them; for they were not themselves sources of powers. But the Lord had power going out from Him; for He Himself was the source of power. Whereas the prophets and saints received power rather from above.

VERS. 20-26. "And He, lifting up His eyes to His disciples, was saying: Blessed are the poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. Blessed are you when men shall hate you, and when they shall separate you, and shall reproach you, and shall cast out your name as evil, on account of the Son of man. Rejoice in that day ^D and leap for joy; for behold, your reward is great in the heavens. For according to these things their fathers used to do to the prophets. But woe to you, the rich, for you have received your consolation. Woe to you who are full now, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. Woe when all men shall speak well of you. For according to these things their fathers used to do to the false prophets."

After He ordained the disciples, He leads and arranges them into a more spiritual state through the beatitudes and teachings. For He turns to them and makes His discourse. And first, He calls the poor blessed, whether you should wish to understand those who are humble in mind, or those who are free from the desire for the possessions of others. And He summarizes all the beatitudes, simply, of frugality...

^A humility, contempt, and the bearing of reproaches: just as He also directs the "Woe" to the rich of this age, whom He says have their consolation—that is, to receive joy in this present age, and to laugh, and to live in delights and famous for praises. Let us shudder, brothers, because those who are praised by men have "Woe." It is indeed fitting that we be praised by men, but first by God.

VERS. 27-36.

Since the apostles were about to be sent out for preaching, and many persecutors and plotters were expected from that, if the apostles, grieving in their persecution, had turned to avenge themselves on those who had harassed them, and had become silent and not taught, the sun of the Gospel would surely have been extinguished. For this reason, then, the Lord, anticipating this, admonishes the disciples not to proceed to take vengeance on their enemies, but to bear bravely all things that happen, even if some insult them, even if they plot against them in an unholy manner; just as He Himself did on the cross, saying: "Father, forgive them, for they do not know what they do." Then, so that the apostles might not have occasion to say that such a command—to love one's enemies—is impossible, He says: "Whatever you want for yourself, show this also to others. And be to others such as you would want others to be toward yourself." If you wish your enemies to be hard, unsympathetic, and irascible to you, be such yourself; but if, on the contrary, you wish them to be good, sympathetic, and unresentful, do not think it impossible to be such yourself. Do you see the law ^D inscribed in our hearts by nature? Thus also the Lord said: "In those days, giving my laws, I will inscribe them into their mind and upon their hearts." Afterward, He urges us with another necessity, that "If you love those who love you, you are like sinners and Gentiles; but if you love those who do evil to you, you are like God, who is good even to the ungrateful and the evil." Do you wish, therefore, to become like God or like sinners? Do you see the divine teaching? At first, He taught you from natural law. For

what you wish to happen to yourself, that also do you yourself to others. Then He persuades you also from the end and the reward; for He promises you as a reward that you shall become like God.

^B VERS. 37-40. "Judge not, and you shall not be judged. Condemn not, and you shall not be condemned; forgive, and you shall be forgiven. Give, and it will be given to you. Good measure, pressed down, and shaken together, and running over, they will give into your bosom. For with the same measure that you use, it will be measured back to you." He also told them a parable. "Can the blind lead the blind? Will they not both fall into the ditch? A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher."

The Lord removes a very difficult disease from our souls, I mean the root of pride. For he who does not examine himself, but only looks at the affairs of his neighbor, and wishes to find fault with them, it is manifest that, being overtaken by pride, he escapes his own notice. For he thinks altogether about himself that he does not sin. And because of this, he accuses others who do sin. If, therefore, you wish to be uncondemned, do not condemn others. For tell me, I pray, why do you condemn another as a transgressor of divine laws? Do you not yourself also transgress the divine law? To say nothing of other sins, certainly in that very matter in which you judge others, you sin. For the divine law commands you not to judge your brother. ^C And so you also transgress the law. And since you are a transgressor, you ought not to judge another as a transgressor. For the judge must be superior by nature to the one who sins. Forgive, therefore, and it shall be forgiven you; give, and it shall be given to you. For a good measure, pressed down and shaken together and running over, they will give into your bosom. For the Lord does not measure back sparingly, but abundantly. Just as, therefore, if you happen to be measuring flour, you press it and shake it, and make it run over if you wish to measure it without sparing; so also the Lord will give you a great and running-over measure.

But someone more sharp-witted might ask: how is it that after He said, "With whatever measure you measure, it will be measured to you," He says again that they will give a running-over measure into your bosom? For if it runs over, how is it the same? We say, therefore, that He did not say, "With such-and-such a measure it will be measured back to you," but, "With the same." If indeed He had said "with such-and-such a measure," ^D then the statement would have had difficulty and contradiction. But now, by saying "with the same," He resolves the contradiction. For it is possible to give with the same measure, but not with [exactly] the same amount. The Lord, therefore, says this: If you do good, it will be done to you. For this is the same measure. But He says "running over," [to mean] that since you once did good, you will be benefited in countless ways. The same applies also in the case of condemnation. For he who condemns, and is then condemned, receives by the same measure; but inasmuch as he is condemned more because he condemned his equal, in this is the measure "running over." The Lord said these things, forbidding us from condemnation.

^A And he also tells us a parable, that is, an example. For tell me, he says, you who judge another while you yourself commit the same sins, are you not like a blind man leading a blind man? For if you judge another, but you yourself fall into the same things, you are both blind; and you seem to lead him toward the good by judging him, but you do not lead him. For how will he be led to the good by you, when you yourself stumble? For the disciple is not above his teacher. If, therefore, you who seem to be a teacher and a guide stumble, certainly the one who is being taught and led also stumbles. For the well-instructed disciple, that is, the perfected one, will be as his teacher. He said these things regarding the fact that we ought not to condemn those who are our inferiors or who appear to be sinning. He also introduces other things of the same subject.

^B "Why do you look at the speck that is in your brother's eye, but do not consider the plank that is in your own eye? Or how can you say to your brother, 'Brother, let me cast out the speck that is in your eye,' when you yourself do not see the plank that is in your eye? Hypocrite, first cast the plank out of your own eye, and then you will see clearly to cast out the speck that is in your brother's eye. For there is no good tree which produces rotten fruit, nor a rotten tree which produces good fruit. For each tree is known by its own fruit. For people do not gather figs from thorns, nor do they gather grapes from a bramble bush. A good man brings forth good from the good treasury of his heart; and an evil man brings forth evil from the evil treasury of his heart. For out of the abundance of the heart his mouth speaks."

Why, he says, do you look at the speck, that is, the small sin of your brother, but do not consider the plank, your own great sin? This is fitting for everyone, but especially for teachers and rulers, who punish the sins of their subordinates even if they are small, but who allow their own, even though they be great, to go unpunished. Therefore the Lord calls them hypocrites, ^C as they appear to be one thing—for by punishing the sins of others, they appear to be righteous—but are something else, because they themselves commit worse sins. Then he confirms his teaching by an example. For just as he says, there is no good tree producing rotten fruit, nor a rotten tree producing good fruit, so too he who attempts to chasten others, to correct them, and to guide them toward something better should not be evil; for if he were evil, he would not make others better. ^D For each person's heart is a treasury, and if it holds good things, the man is also good and speaks good things; but if the heart is full of evil things, the man is also evil and speaks evil. You may also understand all these things as spoken against the Pharisees. For directing his speech toward them, he says, "Cast out...

^A first the beam out of your own eye, and then you will see the speck in your brother's eye." As he says elsewhere, "You who strain out a gnat and swallow a camel." How then, he says, you, O Pharisees, being rotten trees, will be able to bring forth good fruits? For your speech also, just as your life, is from the abundance of the heart. How then will you correct others and punish the sins of others, while you yourselves are committing greater sins?

Vers. 46-49. "But why do you call me, Lord, Lord, and do not do what I say? Whoever comes to me, and hears my words, and does them, I will show you to whom he is like. He is like a man building a house, who dug down deep, and laid a foundation upon the rock. But when a flood occurred, the river beat against that house, and could not shake it; for it had been founded upon the rock. But he who heard, and did not do, is like a man who built his house upon the ground without a foundation; against which the river beat, and immediately it fell, and the ruin of that house was great." And this is necessarily addressed to us, who with our lips indeed confess him as Lord, but with our works deny him. For if I am Lord, he says, it is altogether your duty to do the things that belong to servants. For it is the work of a servant to do rightly what the master commands. Then he tells us what is the profit of the one who hears, and not only hears, but also does. For he is like a builder who built upon the rock. The rock, therefore, is Christ, as the Apostle testifies. He digs and ^B goes deep, who does not receive the words of Scripture superficially, but searches into the depths of them in the Spirit. Such a person, therefore, also builds upon the rock. Then, when a flood occurs—a persecution, perhaps, or a temptation—the river will beat against that house—that is, the tempter, whether a demon or a man—and it is not able to shake it. And the person who tempts may be compared to a river, and very fittingly; for just as rain falling from above makes the river flood, so also the Satan who fell from on high makes the man who is a tempter to grow. But the house of those who do not do the words of the Lord falls, and the ruin of that house becomes great. For great are the downfalls of those who hear, but do not act. For he who has neither heard nor acted fails more lightly, but he ^C who has heard, yet has not acted, sins more grievously.

CHAPTER VII. Concerning the centurion. Concerning the widow's son. Concerning those sent by John.

Vers. 1-10. Now when he had finished all his words in the hearing of the people, he entered Capernaum. And a certain centurion’s servant, who was ill, was about to die, who was precious to him. And having heard about Jesus, he sent to him elders of the Jews, asking him to come and save his servant. And they, having come to Jesus, entreated him earnestly, saying that ^D

^A first the beam out of your own eye;" and again he strikes at their hypocrisy. But let us return to the text.

Chapter VII

"He is worthy for whom you should do this, for he loves our nation, and he himself built our synagogue for us." And Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying to him, "Lord, do not trouble yourself, for I am not worthy that you should enter under my roof. Therefore I did not even think myself worthy to come to you. But say the word, and my servant shall be healed. For I also am a man set under authority, having soldiers under me, and I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." When Jesus heard these things, he marveled at him. And turning to the crowd that was following him, he said, "I say to you that not even in Israel have I found such great faith." And those who had been sent, returning to the house, found the sick servant healthy. ^B This is the same person as the one in Matthew; for even if Matthew does not say that he sent the Jews to ask and entreat him, what of it? For it is likely that he first sent the Jews and then came himself; what Matthew omitted, Luke mentions. Perhaps, too, the Jews, pining with envy, did not allow the centurion to come to the feet of Jesus, for it would have brought glory to Jesus if he had finally been compelled to come to him himself. But perhaps someone might again ask: How then does Matthew say that he himself in his own voice implored that Jesus should come, while Luke says in this place that his friends implored him not to come? It must be said, therefore, that there is nothing new in both sending others and coming oneself, saying the same things and begging him not to come. The man's faith is worthy of admiration, as he calls himself unworthy of the visit of Jesus. For this reason the Lord says that not even in the Israelite people did he find such faith. For the centurion was a Gentile, perhaps from the Roman cohorts. A centurion is also any mind ^C that rules over many things in malice, having many affairs in life, and it has a sick servant—the irrational part of the soul, I mean anger and desire—for these have been ordered to be servants. And it calls upon Jesus, sending mediators to him—the Jews, that is, the thoughts and words of confession. For Judah is interpreted as confession. For are not these words of confession and humility: "I am not worthy that you should enter under my roof," and what follows? Having believed in Jesus, therefore, this man will quickly receive his servant back to health—I mean his anger and his desire.

"And it came to pass on the next day, he was going to a city called Nain. And his disciples, many in number, were going with him, and a large crowd. And as he drew near to the gate of the city, behold, a dead man was being carried out, the only son of his mother, and she was a widow; and a large crowd of the city was with her. And when the Lord saw her, he had compassion on her, and said to her, 'Do not weep.' And drawing near, he touched the bier. And those who carried it stood still. And he said, 'Young man, I say to you, arise.' And the dead man sat up, and began to speak; and he gave him to his mother. And fear seized all, and they glorified God, saying that ^D

^A “Propheta magnus surrexit in nobis, et Deus visitavit plebem suam.” Since He healed the centurion’s servant while absent, He performs another, rarer miracle. For lest anyone say, “And what is new in what He did for the servant?”—perhaps the servant would not have died anyway—for this reason He raises the one who was being carried out dead. He does not perform the miracle by word alone, but also touches the bier, that we may learn that His body is a life-giving body. For since the flesh of the Word Who gives life to all things became His own, for this reason it is also life-giving, and destructive of death and corruption. Furthermore, the dead man sat up and began to speak, so that he might not seem to some to have been raised only in appearance. For clear signs of a true resurrection are to sit up and speak; since an inanimate body can neither sit up nor speak. By the widow, understand the soul which has lost its husband, the Word of God, who sowed the good seed. Her son is the mind, which is dead and is being carried out of the city, Jerusalem—for that is the region of the living. Therefore, the Lord, moved with compassion, touches the bier. The bier of the mind is the body. For the body is indeed a sepulcher and a monument (σῆμα), as some have said it is a *sēma*, that is, a tomb. Having touched the body, therefore, the Lord awakens the mind, making it youthful and strong. And the young man, that is to say this mind, having sat up and been raised from the tomb of sin, then begins to speak—that is, to teach others. For as long as he is held captive by sin, he cannot teach or speak; for who would believe him?

^B VERS. 17-29. And this report went forth in all Judea concerning Him, and in all the surrounding region. And the disciples of John reported to him concerning all these things. And John, calling to him two of his disciples, sent them to Jesus, saying: Art Thou He that is to come, or look we for another? And when the men were come unto Him, they sat: John the Baptist has sent us unto Thee, saying: Art Thou He that is to come, or look we for another? ^C And in that same hour He cured many of diseases and plagues and evil spirits, and to many that were blind He gave sight. And answering, He said to them: Go, relate to John what you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the Gospel preached to them. And blessed is he whosoever shall not be offended in Me. And when the messengers of John were departed, He began to speak to the multitudes concerning John: What went you out into the desert to see? A reed shaken with the wind? But what went you out to see? A man clothed in soft garments? Behold, they that are in costly apparel and live delicately are in the houses of kings. But what went you out to see? A prophet? Yea, I say to you, and more than a prophet. This is he of whom it is written: Behold, I send My angel before Thy face, who shall prepare Thy way before Thee. For I say to you: Among those born of women there is no prophet greater than John the Baptist; but he that is lesser in the kingdom

^A of God, is greater than he. And all the people hearing it, justified God, baptized with the baptism of John. But the Pharisees and the lawyers rejected the counsel of God against themselves, not being baptized by him. The miracle which happened in Nain was heard of throughout all Judea and the surrounding region; it was also heard of by the disciples of John, whom the praises of Christ weighed upon, inasmuch as they were imperfect. Therefore, John, wishing to demonstrate to them the greatness of Christ and how far he surpassed himself, manages the matter. And he says nothing at all to his disciples that defines the nature of Christ, but pretending to be ignorant, he sends them so that, by seeing the miracles, they might be confirmed in faith through the works themselves: that there is a vast gulf between the Lord Jesus and the servant John. For do not by any means suppose that John questioned the things concerning Christ out of genuine ignorance. For how could he, who even before his birth, while still in his mother’s womb, leaped for joy recognizing Him, and in the Jordan witnessed concerning Him that He is the Son of God? He sends his disciples, therefore, saying to them to ask Jesus: "Art Thou He who is to come?" ^B Observe how he makes the disciples deeply consider the fact that Jesus is God. For prophets are said to be sent, and John himself, as the evangelist testifies, "was a man sent from God," but the Lord is the one who is to come.

*From the collation of the Venetian codices of St. Mark:*

Which is manifest from those things which they said to their master: "He who was with thee beyond the Jordan, to whom thou hast borne witness, behold, he baptizeth, and all men come to him." And again, a dispute arose between the disciples of John and the Jews concerning purification; and approaching him again they said: "Why do we and the Pharisees fast often, but thy disciples do not fast?" For not yet knowing who Christ was, but suspecting Him to be merely a man, while they were jealous of the fact that John was considered more than a man, seeing him lauded and the other beginning to wane. ^C John, therefore, etc.

"John sent..." he immediately healed the blind, the lame, and many others, not teaching him (for how could he instruct one already convinced?), but rather these, his disciples, who were wavering. And having healed them, he says, "Go and relate to John what you hear and see," and the rest; by which he shows that he knows even their hidden thoughts. For if he had said, "I am He," he would have added this to them, and they might have considered, even if they did not say it out loud, that which the Jews also said to him: "Thou bearest witness of thyself." For this reason he himself does not say it, but allowed them to learn everything from the works themselves, making his teaching unsuspected and clear. For this reason also, without them noticing their own reproof, he added, saying, "Blessed is he who is not offended in me." Observe also how, by saying "Art Thou He who is to come?" he leads the disciples deeply into believing ^D "or do we look for another?" But Christ, knowing the mind of John, did not say, "I am He" (for that would have offended the listeners, even though it would have seemed to follow that He should say so), but He allowed them to learn it from the deeds themselves. For it says that when they had approached Him, then He healed many. Yet what logical connection was there in being asked, "Art Thou He?", to say nothing in response to this, but immediately to heal those who were ill, if He did not want to establish what I have said? Knowing therefore, as being God, with what mind John had sent them, He immediately healed the blind, the lame, and many others; not as if the one [John] needed to be convinced of the truth, but to instruct those who were doubting. But when He had healed them, He said, "Go, report to John what you hear and see," and what follows: by which He makes it clear that He knows their secrets. For if He had said, "I am He," this would have offended them; and they might have thought, perhaps even said aloud what they said to the Jews: "Thou bearest witness of thyself." Therefore, He does not say this, but enables them to learn everything from his works, making his doctrine clear and immune from all suspicion.

^A For He came with authority, not against his will. "Art thou therefore," He says, "he who is to come into the world?" Some, however, understand "who is to come" as referring to Hades, so that the meaning is as follows: "Art thou he who is about to come even into Hades?" What then does the Lord do? Knowing the intention of John, for which he had sent them—that they might see what He does and through these things believe, and that it was for this reason they were sent—He says, "Relate what you see." Then He enumerates the works of miracles, which were also proclaimed through the prophets. For the fact that the blind receive sight, the lame walk, and the poor have the Gospel preached to them, these are things of Isaiah. Then He says: "And blessed is he who shall not be scandalized in me." Saying this to them, as it were: "And you are blessed if you be not scandalized in me." Since it was likely that many would be scandalized regarding John, how the one who ^B prepared disciples so profoundly to believe in Christ, John knew, but if he knew he was about to die in a superhuman way, he did not know. But this does not hold up; for John was not ignorant of this either, for he proclaimed this before others: "Behold," he says, "the Lamb of God, who takes away the sin of the world." He called Him "Lamb," proclaiming the cross, and by saying, "who takes away the sin of the world," he indicated this very thing; for not otherwise, but through the cross, did He accomplish this. And by saying that "He will baptize you with the Holy Spirit," those things which follow the resurrection are prophesied. But as to the fact that He would rise again, he says, he knew, and that He would give the Holy Spirit; but that He would be crucified, he did not know. How then was He about to rise, not having suffered, nor been crucified? For what reason did He not say, "Art thou not he who is to come into Hades," but simply, "He who is to come?" But that notion was even far more gossiped about than this, for they say that he said these things in order that he might go there and preach; to whom it is opportune to say, "Brethren, do not become children in your minds, but as to malice be infants" (1 Cor. xiv, 20). ^C For the present life is the time for conduct, but after death remains judgment and punishment. How, then, were the bronze gates shattered and the iron bars broken by His body? For then first was an immortal body shown, and one dissolving all the tyranny of Hades. Otherwise, this shows the power of death undone, not the sins of those who had died before His coming loosened. ^D But if he does not say this, but that He also released all those before from Gehenna. How, he says? "It shall be more tolerable for the land of Sodom and Gomorrah." For this was said as if they would also be punished, though indeed more lightly, yet still punished. What then, he says, were those treated unjustly who lived before His coming? By no means. For they could have been saved then, even without confessing Christ; for this was not required of them, but that they should not practice idolatry, and that they should recognize the true God. "For the Lord," He says, "thy God, the Lord is one" (Deut. vi, 4). So that there was no need of a forerunner there. Otherwise, if the unbelievers are to be saved by believing after they have died, no one will ever perish, for all will then repent and worship Christ. What then does the Lord do? etc.

^A after having borne witness to Christ, now sends him a question, asking if he is the one who is to come. For this reason Christ says to the crowds, "Do not suspect anything of this kind regarding John." For is he a reed, to sway now this way and now that, now witnessing to me, and now not knowing me? For if he were such a person, for what reason did you go out into the desert at that time to see him? But perhaps his mind was corrupted by luxury? No, his clothing shows him to be above all luxury. For if he had lived in luxury, he would have been in palaces. "But do you consider him a prophet? Yes, I tell you, and more than a prophet." For the others merely foretold of Christ, but this one both saw Him and pointed Him out, saying: "Behold the Lamb of God." And the other prophets prophesied after they had issued from their mothers' wombs; but this one ^B even before he came out of the womb, recognized the Lord and leaped for joy. Then he brings forth the prophet as a witness. For he says, "This is he of whom it is written: Behold, I send my messenger." For John was an angel, perhaps because of his life, which was almost immaterial and angelic, and perhaps also because he announced the coming of the Savior. "Amen I say to you, there has not arisen among those born of women a greater than John," setting the Forerunner apart from all others. Then, as if someone had asked, "And is he greater than you, O Christ?" He adds: "But I, who am less than he, am greater in the kingdom of heaven." For, indeed, I am currently considered less than him in terms of status, age, and glory, but in the kingdom of heaven I am greater than he, that is to say, in all things divine and spiritual. Therefore, all the people who had heard John "justified God," that is to say, they honored God because they had accepted His prophet. But the Pharisees did not honor God, because they did not accept John. Some, however, understood the phrase "among those born of women" in this way, that the Lord spoke well, "among those born of women," exempting Himself. For He was born of a virgin, not of a woman who had known a man. ^C And they understood the phrase "the least in the kingdom of heaven" differently, as meaning that the least in the life according to Christ is greater than the righteous one in the Law, as John was blameless according to the righteousness of the Law. But if anyone is found to be baptized, yet has not yet done either any evil or any good, he, being the least in the kingdom of heaven—that is, in the preaching of Christ—is nevertheless greater than the unbaptized person, even if that person were righteous in the Law. Or alternatively: Even if you are almost as non-carnal and spiritual as John, nevertheless, since you are still in the flesh, you are therefore the least in the ^D resurrection, which He calls the kingdom of heaven, and he is greater than you. For then, being completely incorrupt, we will no longer walk according to the flesh. And the one who is then the least is greater than the one who is indeed currently righteous, but still bears the flesh.

Verses 30-35

^A he has a demon. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man and a wine-drinker, a friend of tax collectors and sinners!' And wisdom is justified by all her children." There was among the Jews a certain kind of game of this sort, in which a great number of children were divided into two groups. And as if mocking life, some from one side would mourn, while others from the other side would play the flute. And neither did those of the one group pay attention to the mourners, nor did those who were mourning pay attention to the flute-players. The Lord therefore reproves the Pharisees, as they were doing something of this sort. For they neither mourned with John, who was living a mournful life and introducing repentance, nor did they imitate him, nor were they persuaded or joined with Jesus, who was displaying a more pleasant life. But they rejected both, neither mourning with John who was mourning, nor joining in the music with Jesus who was playing the flute—that is, the more relaxed one. And finally, "wisdom is justified of God," that is, it is honored, not by the Pharisees, but by her children, that is, by those who have accepted the word of both John and Jesus. ^B

VERS. 36-43. "Now one of the Pharisees asked him that he might eat with him. And he went into the house of the Pharisee and reclined at table. And behold, a woman in the city who was a sinner, when she knew that Jesus was reclining in the house of the Pharisee, brought an alabaster flask of ointment, and standing behind at his feet, weeping, she began to wet his feet with her tears, and she wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee who had invited him saw this, he said to himself, saying, 'If this man were a prophet, he would know who and what sort of woman this is who is touching him, for she is a sinner.' And Jesus answered and said to him, 'Simon, I have something to say to you.' And he said, 'Teacher, say it.' 'There were two debtors to a certain creditor. One owed five hundred denarii, and the other fifty. And when they had nothing with which to pay, he freely forgave them both. Tell me, therefore, which of them will love him more?' Simon answered and said, 'I suppose, the one whom he forgave more.' And he said to him, 'You have judged correctly.'" ^C This Pharisee who invited Jesus appears not to have possessed an upright opinion, but to have been guileful and full of hypocrisy. He says, therefore, "If this man were a prophet," and so he did not believe, because he was speaking such things. The Lord, however, although he knew him not to be upright, enters in to him and eats with him. He persists in this, to show that John performed those things which were consistent with himself, even if the works were contrary. Therefore, what he says at this point is as if he were to say: "Indeed, I and John are walking in contrary paths; but we are doing as if hunters were pursuing a beast difficult to capture, which could fall into a snare by two paths; each one holding a path, standing opposite to each other, they drive and urge it precisely so that it might by all means fall into one or the other snare. But you attend to neither one, neither to me, nor to John. And finally, wisdom is justified, etc." ^D

The Lord, however, although He knew him not to be straightforward, enters his house and eats with him, teaching us by this that we ought to behave simply and guilelessly towards those who deal with us deceitfully. ^B Many ask how many were the women who anointed the Lord with ointment. Some say that there were two: one in John, who was the sister of Lazarus, and another in Matthew and Mark, and now in Luke. But I am persuaded by those who say that there are three of them. One, indeed, is the one in John, six days before the Passover, who was also the sister of Lazarus. Another is the one in Matthew and Mark, two days before the Passover; and a third is this one, now in Luke, in the midst of the Gospel preaching, who anointed the Lord. Nor is it strange that she should have done this before the passion, and that those others, whether in imitation of her or for some other reason, should have done the same thing near the time of the passion. But if the one who called the Lord in Matthew was also named Simon, as is the one now in Luke, what is strange about the names coinciding? Since that one was also a leper, but this one is not. That one, having been healed of leprosy, invited the Lord in gratitude; but this one is neither a leper nor speaking in gratitude. That one said nothing, but this one murmured, and at the same time condemned both Jesus and the woman: her as a sinner, and Him as a lover of humanity. Oh, the arrogance! Truly, the man was a Pharisee. ^C But the Lord, questioning him in parables and bringing two debtors into the middle, hiddenly implies that he too is a debtor—one who seems to owe less, but owes nonetheless. Thus, neither can you, who owe the lesser amount, give the debt, for you have no confession, being inflated with pride, nor can the woman. Therefore, it shall be forgiven to both, and who will love more? Surely the one to whom more was forgiven. And having said these things, He silenced the arrogant man.

VERS. 44-50. And turning to the woman, He said to Simon: Do you see this woman? I entered your house; you gave me no water for my feet; but she has wet my feet with her tears, and wiped them with the hair of her head. You gave me no kiss, but she, since I entered, has not ceased to kiss my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I say to you, her many sins are forgiven, for she loved much. But to whom less is forgiven, the same loves less. ^D He said to her: Your sins are forgiven. And those who were reclining at table with Him began to say among themselves: Who is this who even forgives sins? But He said to the woman: Your faith has saved you, go in peace. The Lord shows Simon to have been both arrogant and foolish. Arrogant, in that he condemned a human being for her sins while being a human himself; and foolish, in that he did not perceive that one who had shown such signs of faith and love ought to have been received, not sent away. Therefore, the Lord also rebukes him, as in vain

condemning her who has done as much as she has, which he himself has not done—or rather, not even things far inferior; for instance, you did not even provide water for the feet, which is customary, but she has bathed them with tears. You did not even kiss my face, but she has kissed my feet. You gave not even oil, but she has poured out ointment. Wherefore, since you said that I am not a prophet, by reason of not recognizing that this woman was a sinner, behold, I rebuke what is in your heart, so that you may know that just as I know your hidden thoughts, much more do I know those of this woman, which many others also know. Her sins, which are many, are forgiven; for she loved much; that is, she showed great faith. Those reclining with him, again, were themselves murmurers, not thinking that what he said to Simon was also likely intended for them. But the Lord, suppressing their murmuring and wishing to show them that it is one’s own faith that saves each person, did not say, “Woman, I save you,” that they might not be more envious, but, “Your faith [has saved you].” He said this, as I was saying, partly to lessen their envy and partly to lead them to believe, learning that salvation is by faith. As to what he says, “Go in peace,” this means into righteousness; for peace is righteousness, just as sin is enmity with God. Observe also that after he forgave her sins, he did not stop with the forgiveness of sins, but added also the practice of good. For “Go in peace” is to be understood as, “Do those things which will reconcile you to God.”

CHAPTER VIII

Vers. 1-3. *And it came to pass afterward, that he went throughout every city and village, preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, and certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.* ^D He who descended from heaven, that he might become a type and example to us in all things, teaches us not to be slothful in teaching, but to go around through every place so that we may preach. For whatever he did, he did for our admonition. He passed, therefore, through every city and village, and he was taking the twelve disciples with him, not to teach or to preach, but to be instructed and taught by him, both from the things he did and from the things he said. Furthermore, the Lord was preaching not earthly goods, but the kingdom of heaven. And who else would it have been fitting to preach the things above, except him who came down from above? Therefore, no one of the prophets preached the kingdom of heaven. For the things they had not seen, how could they have preached?

Therefore also the Forerunner said: "He who is of the earth, speaks of the earth; but he who comes from above, testifies to what he has seen." Women also followed him, that you may learn that even the female sex is not hindered by its infirmity from following Christ. See also how those who were rich—though they were so—ignored everything and chose for themselves the poverty with Christ and for Christ. For as to the fact that they were rich, listen: "They ministered to the Lord from their own substance," and not from the wealth of strangers or from ill-gotten gains, as many are wont to do. ^A Now, by the seven demons which were cast out of her, some understand "many." For in the Scriptures, "seven" is often taken to mean "many." But perhaps one might say that, just as there are seven spirits of virtue, so there are, on the contrary, seven spirits of wickedness. For instance, there is a spirit of the fear of God, and on the contrary there is a spirit of contempt for God and of impiety; there is a spirit of understanding, and on the contrary a spirit of dullness lacking understanding, and so on for the rest. If, therefore, these seven spirits of wickedness are not cast out of the soul, no one can follow Christ. For it is necessary first to cast out the devil, and only then to have Christ dwell within. ^B

VERS. 4-10. "And when a great multitude came together, and those from the cities were hastening toward him, he spoke by a parable: A sower went out to sow his seed. And as he sowed, some fell by the wayside, and it was trampled, and the birds of the sky ate it; and other fell upon the rock, and when it had grown, it withered because it had no moisture; and other fell in the midst of thorns, and the thorns grew up together and choked it. And other fell into the good ground, and when it had grown, it produced fruit an hundredfold." Saying these things, he cried out: "He who has ears to hear, let him hear." And his disciples asked him, saying, what this parable might be. And he said: "To you it is given to know the mysteries of the kingdom of God, but to the rest in parables, that seeing they may not see, and hearing they may not understand." ^C What David said long ago in the person of Christ now came to pass. "For I will open," he says, "my mouth in parables" (Ps. LXXVII, 2). The Lord therefore speaks in parables for many reasons: both to make his hearers more attentive and to stir up their mind toward inquiring into the things stated. For we human beings are accustomed to pry into things that are stated obscurely, while neglecting those that are clear; and [he does this] so that those who are unworthy of the things spoken mystically may not understand. And he speaks in parables for many other reasons. The sower went out, therefore, that is, the Son of God went out from the secret bosom of the Father, and became manifest. But who went out? He who is always sowing. For the Son of God does not cease to always be sowing in our souls. ^D For not only when he is seen teaching, but also through this creation and through the things that happen to us each day, he sows good seeds in our souls. He went out, however, not that he might slay the husbandmen or burn the land, but that he might sow. For often the husbandman goes out for the sake of other things, not

only to sow. But he came out to sow his seed. For the word of his teaching was his own, and not another's. ^A For the prophets, whatever they said, did not say it as their own, but as of the Spirit. Hence they said, "Thus saith the Lord." But Christ had the seed as his own. Wherefore, when teaching, he did not say, "Thus saith the Lord," but, "I say unto you." And as he was sowing—that is, as he was teaching—some fell by the wayside. He did not say that the sower threw it, but that it fell. For the sower sows and teaches, but the word falls into the hearers. And these are found to be the way, ^B the rock, the thorns, or the good ground. But when the disciples ask about the parable, the Lord says: "Unto you it is given to know the mysteries of the kingdom of God"—that is, to you who seek to learn. "For every one that asketh receiveth" (Matt. vii, 8). But to the rest, who are unworthy of the mysteries, they are spoken of obscurely, and they seem indeed to see, but do not see; and they hear indeed, but do not understand; and this is for their own benefit. For that they may not be condemned the more, as having despised the mysteries after knowing them, for this reason Christ hid these things from them. ^C For he who knows, and then despises, is worthy of heavier punishment.

VERS. 11-15. "Now this is the parable: The seed is the word of God." And those by the wayside are those who hear; then the devil comes and takes away the word from their heart, lest they should believe and be saved. They on the rock are those who, when they hear, receive the word with joy; but these have no root; they believe for a time, and in time of temptation fall away. And that which fell among thorns are they who have heard, and as they go their way are choked by the cares and riches and pleasures of this life, and bring no fruit to perfection. But that in the good ground are they who in an honest and good heart, ^D having heard the word, keep it, and bring forth fruit with patience. There are three ranks of those who are not saved here. For those by the wayside are those who do not receive the word at all. For just as the way, being trodden down and hardened, does not receive the seed because it is hard, so also those who are hard-hearted do not receive the word at all, even if they hear, for they do not attend. But those understood by the rock do indeed receive it, but because of human infirmity they wither in temptations. The third are those who, when they have heard and received it, are choked by the cares of this life. There are, then, three portions of those who perish, and one of those who are saved; thus few are they who are saved, but many are they who perish. And observe, concerning those who are choked, how he did not say that they are choked by riches, but by the cares of riches. For riches do not harm, but the anxieties of them do. For many have derived great benefits from riches, casting them into the bellies of the poor. Consider also the diligence of the evangelist, how he spoke concerning

^A those who are saved, that they "keep" the heard word. He said this on account of those who are understood by the "wayside." For these do not keep it, but the devil takes the word away from them. And the words "they bring forth fruit" he spoke on account of those who are choked and do not bring it to completion. For those who do not persevere to the end do not bring forth fruit. Furthermore, [the part] which says "in patience," he said on account of those [who are] upon the rock, who indeed receive the word, but do not endure the onset of temptation, and show themselves to be reprobate. You see how he spoke concerning those who are saved, that they "keep," and "bring forth fruit," and [do so] "with patience," and through these three [things] he distinguished them from those who do not keep it, who are those by the wayside; from those who do not bring forth fruit ^B and are those among the thorns; and from those who do not endure the onset of temptation, who are those upon the rock.

Verses 16–18.

Verses 19–21.

he does not enclose the brotherhood within a small number, nor does he deem only the sons of Joseph worthy to be his ^A brothers. But because he came to save the whole world, and to make everyone his brothers, he says: "My mother and my brothers are these who hear the word of God." Then, because the mere and empty act of hearing saves no one, but rather even condemns them, he adds, "and do it." For we must both hear and do. He calls his own doctrine the word of God; for all the things he was saying were of his Father. For he was not an opponent of God, so as to speak things which were not of God. But some understand this passage in this way: that while Christ was teaching and was being praised for his teaching, some, envying him and as if mocking him, said: "Behold, thy mother and thy brothers stand without, desiring to see thee." For because his mother seemed to be of low status, and his brothers, as sons of a carpenter, appeared to be obscure, ^B for this reason, as if he were of ignoble birth, they brought forward his mother and brothers to mock him. Consequently, knowing their thoughts, he said: "Ignoble kinship does me no harm. Nay, even if someone should be ignoble, if only he hears the word of God, I make that person my own kinsman."

VERB. 22-25. "And it came to pass on one of the days, and he entered into a boat, he and his disciples, and he said to them: Let us cross over to the other side of the lake. And they set sail. And as they were sailing, he fell asleep. And a storm of wind descended upon the lake, and they were filling with water and were in danger. And they came and awakened him, saying: Master, master, we are perishing. But he, ^C having been awakened, rebuked the wind and the tempest of the water, and it ceased, and there was a calm. And he said to them: Where is your faith? And being afraid, they were amazed, saying among themselves: Who then is this, that he commands even the winds and the water, and they obey him?" Disciplining his disciples, the Lord, testing their faith to see if they were perhaps unshaken in the midst of temptations, sleeps by divine dispensation, yet their weakness is exposed. For they did not show perfect faith, but faith mixed with unbelief. For they believe that he is able to save, but as people of little faith, they say, "Save us, we perish." For if they had possessed perfect faith, ^D they would have been fully assured that it was impossible for them to perish while he who is all-powerful was with them. But being awakened, he rebuked the wind. For he allowed them to be troubled so that his power might become even more evident. For we humans are accustomed to remember the Savior more when we are snatched away from great dangers. For this reason, not at the beginning, but at the height of the danger, having risen, he saved them. See also, by way of anagogy, that this is a type of what happened to the disciples later on. For the lake is Judea, near which descended a great storm of the madness against Christ that the Jews raged in crucifying the Lord. And the disciples were also troubled; for all of them, having abandoned him, fled. But the Lord was awakened from sleep—that is, he rose again—whence tranquility was restored to the disciples. For he came to them and said,

Peace be unto you. And this is by way of anagogy. But the words, "Who then is this?" are not said as by those who are in doubt, but by those who are in wonder; as if they were saying: Who is this—meaning, how great and of what kind is he, and with how much authority and power does he do these things?

^A Ver. 26-33. And they sailed to the region of the Gadarenes, which is opposite Galilee. And when he had landed on the shore, there met him a certain man from the city who had demons for a long time, and he wore no clothes, and did not stay in a house, but in the tombs. And when he saw Jesus, and cried out, he fell down before him, and with a loud voice said: What have I to do with thee, Jesus, Son of the most high God? I beseech thee, do not torment me. For he was commanding the unclean spirit to come out of the man. For many times it had seized him, and he was bound with chains and shackles, being guarded, and breaking the bonds he was driven by the demon into the deserts. And Jesus asked him, saying: What is thy name? And he said: Legion, because many demons had entered into him. And they begged him that he would not command them to go into the abyss. And there was there a herd of many swine feeding on the mountain, and they begged him that he would permit them to enter into them; and he permitted them. And the demons went out from the man, and entered into the swine: and the herd rushed down the precipice into the lake, and was drowned. ^B Observe the demon being held by two evil affections: boldness and fear. For the fact that he says, "What have I to do with thee?" is of a bold and shameless servant; but the phrase, "I beseech thee," is that of one who is afraid. And he dwelt in the tombs, wanting to implant an evil suspicion in men, that the souls of those who have died become demons. But the demons ask not to enter into the abyss, but to be permitted to stay yet longer on the earth. And the Lord permits them to be on the earth, so that by wrestling with men, they may make them more tested. For if there were no adversaries, there would be no struggles, and if there were no struggles, there would be no crowns. Learn also something of a more sublime anagogy: whoever has demons within himself, that is, demonic deeds, is not clothed in a garment, for he lacks the stole which he received in baptism, and he does not stay in a house, that is, in the Church. For he is unworthy to enter into the Church, but [he dwells] in the tombs—that is, ^C in the receptacles of dead works, such as brothels, tax-offices, and other work-shops of wickedness; for these are tombs of evil.

Ver. 34-39. Now when those who were feeding them saw what had happened, they fled, and reported it into the city and into the fields. And they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, clothed and in his right mind, sitting at the feet of Jesus, and they were afraid. And those who had seen it also reported to them how the one who had been possessed by the demon was saved. And all the multitude of the region of the Gadarenes asked him to depart

because they were held by great fear. But he, having boarded the boat, returned. ^A For the man from whom the demons had departed had asked him that he might be with him, but Jesus sent him away, saying: "Return to your home, and tell whatever God has done for you." And he went away through the whole city, proclaiming whatever Jesus had done for him. The flight of the herdsmen was an occasion for salvation for the Gadarenes, but they did not understand. For it was necessary to marvel at the power of the Savior and to believe in him; but they asked—that is, they besought—Jesus, he says, to depart from them, for they were afraid lest they suffer some other loss, just as they had lost the swine. But that man who had been healed shows indubitable proof of his healing. For he was so healed in his mind that he recognized Jesus and asked him that he might be with him. And indeed, as it appears, he was afraid lest, being distanced from Jesus, he might again be easily attacked by the demons. But the Lord, showing him that even if he is not with Jesus, he can, protected by his grace, be superior to demonic assaults, says: "Return to your home, and tell whatever God has done for you." He did not say, "whatever I have done for you," imparting to us a model of humility, that we might attribute all good works to God. But he was so grateful that he told whatever Jesus had done for him. For the Lord indeed had commanded him to tell whatever God had done for him, but he tells whatever Jesus had done for him. It is necessary, therefore, that we too, when we do good to someone, not wish this to be proclaimed; but it is appropriate for him who has been affected by the benefit, even if we are unwilling, to proclaim it.

VERSES 40-44

^A Furthermore, a woman approaches in the passing, bringing much and great faith. For approaching, she touched the hem of his garment, believing absolutely that if she should only touch it, she would be saved. And immediately the flow of her blood stopped. For just as if one were to bring an eye to a shining light, or straw to a fire, and they immediately take effect, so she, having brought faith to Him who was able to heal, immediately obtained healing. For she reasoned nothing: neither the long duration of the disease, nor that she had been failed by physicians, nor anything else. But she only believed, and she has been saved. And as it seems, she touched Jesus first mentally, and then bodily.

^B And Jesus said: "Who is it that touched me?" But when all were denying it, Peter and those with him said: "Master, the crowds surround you and press upon you, and you say: 'Who is it that touched me?'" Jesus however said: "Someone touched me. For I knew that power had gone out from me." But the woman, seeing that she had not escaped notice, came trembling, and falling before Him, she declared to Him, before all the people, for what reason she had touched Him, and how she was healed immediately. And He said to her: "Take courage, daughter, your faith has saved you; go in peace." The Lord, wishing ^C that the woman's faith also should be made manifest to all, that they might become imitators of it, and to give Jairus good hopes concerning his own daughter, makes manifest what had been done in secret, and asks who it was that touched Him. But Peter, as if bold, criticizing Him regarding the question, says: "So many are crowding you, and you say: 'Who is it that touched me?'" But he did not understand what the Lord was asking. For Jesus was inquiring: "Who is it that touched me?" with faith, and not just simply so. For just as one has ears to hear, while another has ears and does not hear; so one touches with faith, whereas another indeed approaches with his feet, but his heart is far away. The Lord, therefore, asks—though He knew the woman—but ^D as I said, so that He might display her faith, and make the ruler of the synagogue full of hope—He asks, and makes the woman a public spectacle. "For I knew," He says, "power had gone out from me," deservedly. For the prophets did not have powers going out from themselves; for they performed miracles by the grace of God. But Jesus, being the fountain of every good and of all power, has power also going out from Himself. And the Lord heals the woman doubly: first by healing the disease of her body, and then by also stilling the trembling of her soul, by means of saying: "Take courage, daughter."

VERS. 49-56. "While He was still speaking, someone comes from the house of the ruler of the synagogue, saying to him: 'Your daughter is dead; do not trouble the teacher.' But Jesus hearing this, answered him, saying: 'Do not fear; only believe, and she shall be saved.' And when He had come into the house, He did not permit anyone to enter with Him, except Peter, and James, and John, and the father and mother of the child. But all were weeping, and lamenting her."

^A And He said, "Do not weep; she is not dead, but sleeping." And they were laughing at Him, knowing that she was dead. But He, having cast everyone out and having taken hold of her hand, called out, saying, "Maiden, arise." And her spirit returned, and she arose immediately, and He commanded that something be given to her to eat. And her parents were amazed. But He commanded them to tell no one what had happened.

Jesus, having heard what someone said to the ruler of the synagogue, "Do not trouble the teacher"—that is, "Do not cause him labor, do not move him"—did not wait for the ruler of the synagogue to have said anything to Him; but, having forestalled him, so that the ruler of the synagogue might not say, "I have no need of you; the evil has already come to pass; behold, she is dead whom we expected you to heal"—so that, at any rate, he might not say any such thing, for he was an unbeliever and a Jew;—Christ, having forestalled him, says, "Do not fear; only believe." He says to her, "Look to the woman with the issue of blood: if you imitate her, you will not fail." He allowed only Peter, and John, and James to enter with Him, as the chief of the disciples and as those capable of keeping silence regarding the miracle. For He did not wish that it should be revealed to many before the time, on account of the envy of the Jews, perhaps concealing most of His works, so that, not being consumed by envy, they might be accountable for judgment. ^B Just as it behooves us also to do, when there is someone envious of us: we ought not to lay bare our attainments to him, so that by striking him we do not cause him to envy more and fall into sin, but, as far as possible, endeavor to keep it hidden from him.

But when the Lord said that she was not dead, but sleeping, and called death sleep, because He was about to raise the dead one as if from sleep, those who heard Him laughed at Him, so that the miracle might be even more of a miracle. For in order that they might not be able to say later that she had not died, but had slept, for this reason He managed beforehand to be laughed at in saying that she was not dead, but sleeping, so that the mouths of those who wished to slander might be stopped. For she was so dead, that they even laughed at Him for saying she was not dead. And He cast everyone out, perhaps teaching us to be free of a yearning for empty glory, and to do nothing for ostentation; but perhaps ^C also teaching that when one is about to perform miracles, he must not be in the midst of many, but withdrawing into solitude and free from distraction.

The spirit of the child returned, therefore; for He did not introduce another soul, but the one that had flown from her body, this one He caused to return into it. He commanded that she be given something to eat, for a greater proof and confirmation that she had truly risen. But it is also possible to understand these things in this way: the woman with the issue of blood is every soul streaming and springing forth with bloody and murderous sin. For every sin is murderous, and a slayer of the soul. This soul, therefore, having touched the garments of Jesus—that is, His incarnation—and having believed that the Son of God has become incarnate, is sanctified. And if there should be some ruler of the synagogue—that is, a mind which presides over many gathered together through greed and a zeal for having—and his daughter should fall sick, ^D

the process for the sake of gain; but her daughter, I mean her reason, let her only call upon Jesus and believe, and she shall be saved.

CAPUT IX

VERS. 1-6. ^A *Cum autem convocasset duodecim, dedit illis potestatem et auctoritatem super omnia dæmonia, et ut morbos sanarent. Et misit illos prædicarent regnum Dei, et sanarent infirmos...* And from this point the excellence of the divinity of Jesus is shown. For he not only worked miracles himself, but he also granted the same thing to his disciples; and surely it belongs not to a man, but absolutely to God, to bestow such and so great gifts upon his own friends. By giving them power against evil spirits, he was not satisfied with that alone, but commanded them also to preach the Gospel. For he teaches that he who has been entrusted with the doctrine must both preach and perform miracles. For preaching is confirmed by miracles, and miracles by preaching. ^B For many have often performed miracles by the power of demons, but their preaching was not sound; wherefore their miracles were not from God. He thus strips them of everything superfluous, so that he does not even want them to carry bread, nor anything else that most people take with them. Furthermore, he commands them also in this, not to leap about from one place to another, but into whatever house they enter, to remain there, that they may not appear to be fickle and unstable. And he says to shake off the dust, if any do not receive you, for a testimony against them, ^C that is, for their reproof and condemnation, showing them that they have traveled a great distance for their sake and obtained no profit therefrom. But some understand the apostles not carrying either a staff or a wallet, or having two tunics, in this way: "Do not store up treasures"; for the wallet is a symbol of this, gathering many things. Nor carry a staff, that is, do not be overbearing and prone to striking; nor have two tunics, that is, do not be double-minded and inconsistent in your character.

VERS. 7-9. *Audivit autem Herodes tetrarcha omnia quæ fiebant ab eo, et hæsitabat, co quod* ^D some said that John had risen from the dead; but others, that Elijah had appeared. But others…

said that a prophet of the ancients had risen. And Herod said: "John I have beheaded; who then is this, about whom I hear such things?" And he sought to see him. ^A This Herod was the lesser, the son of the great Herod who had killed the infants. For the former was king, while this one was tetrarch; and he was perplexed concerning Jesus, as to who he might be. For he says: "John I have beheaded, and if John has risen from the dead, certainly if I see him I will recognize him." For he sought to see him. Observe, however, that the Hebrews were mistaken, imagining that the resurrection of the dead would be in a carnal life, and in eating and drinking—wrongly imagining this. For the resurrection will not be in food or drink or carnal life, but they shall live as the angels of God. ^B

VERS. 10-17. *And the apostles having returned, related to him whatever they had done. And taking them, he withdrew privately into a desert place of the city which is called Bethsaida. And the crowds, knowing this, followed him. And having received them, he spoke to them concerning the kingdom of God; and those who were in need of healing, he cured. And the day had begun to decline; and the twelve approaching, said to him: Dismiss the crowds, that going into the villages and neighboring fields they may lodge, and find provisions, because we are here in a desert place. But he said to them: Give them to eat. But they said: We have no more than five loaves and two fishes, unless we go and buy food for all this people. For they were about five thousand men. He said, however, to his disciples: Make them recline by fifties in each group. And they did so, and made them all recline. And having taken the five loaves and the two fishes, lifting his eyes to heaven, he blessed them, and broke, and gave to the disciples to set before the crowd. And all did eat, and were satisfied. And there was taken up what remained over to them, twelve baskets of fragments.* ^C

Jesus goes into a desert place, because he was about to perform the miracle of the loaves, so that no one could say that since a city was near, loaves were brought from there. He taught the crowds, therefore, and healed them, so that you might learn that our philosophy consists of both word and deed, and that things which are not lawful to do should not be spoken, nor should things be done which are absurd if spoken. As the day was declining, the disciples, having begun to be more humane ^D and more dutiful, take pity on the crowds and say: "Dismiss them," that is, heal their infirmities more quickly; this is their impious petition. But the Lord, saying to the disciples: "Give them to eat," does not say this as one ignorant of the disciples' lack, but wishing to incite them to say how many loaves they have, so that thus the great miracle might be demonstrated, with them openly indicating the number of the loaves. Moreover, that he says, "Make them recline by fifties in each group," shows that it behooves us also, when we receive someone into hospitality, to make him recline and to be attentive to him. Furthermore, in looking up to heaven, he shows that when we are about to eat, we should give thanks to God.

He gives to the disciples, and they in turn to the crowds, so that they may not forget the miracle, but be reminded of it, remembering that they received the loaves into their own hands. There were twelve baskets of leftovers, so that we might learn how much hospitality can do, and how our own things are multiplied when we supply them to those in need. More has been said about these things at greater length in that which is according to Matthew. ^A

• And it came to pass, as he was praying alone, his disciples were with him. And he asked them, saying: Who do the crowds say that I am? But they answering said: John the Baptist; and others Elias; and others that one of the prophets of old has risen again. And he said to them: But who do you say that I am? And Simon Peter answering said: The Christ of God. But he strictly charging them, commanded them to tell no one this, saying: That the Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise again. ^B In asking his disciples, the Lord does not ask immediately what they themselves say, but first the opinion of the populace, and then that of those men themselves. This he does in order that, having shown the opinion of the many concerning him to be worthless, he might transfer the disciples to the true understanding. And this is exactly what transpired. For when the disciples had said that some call you John, others Elias, he himself asks: "But you"—that is to say, you who are distinguished above all, you who are chosen, you who are preeminent—"who do you say that I am?" And Peter leaps forward ahead of the rest and, becoming the mouth of all, confesses him to be the long-heralded Christ of God. For he did not say, "a Christ of God," but "the Christ of God" with the article, so as to declare that he himself is the Christ of God in the strict sense. For many were anointed, but the Christ of God is one and alone. ^C

• And he said to all: If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake, he shall save it. For what does it profit a man, if he gain the whole world, and lose or cast himself away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his majesty and that of the Father and of the holy angels. But I tell you of a truth, there are some standing here, who shall not taste death, till they see the kingdom of God. Since he had spoken concerning himself that "the Son of man must suffer many things," he brings forward also a common and universal truth, that it is not I alone who will undergo death, but all who wish to follow me must deny themselves, having no communion with the flesh, but despising themselves. By "cross" in this place he means the most shameful death; for no death was as ignominious as that by the cross. He shows, therefore, ^D

^A that if anyone wishes to be His disciple, he ought to die not a glorious death, but an ignominious one, being executed as a condemned criminal. But since many are indeed executed ignominiously, but as thieves and evildoers, for this reason He added, "And follow me," that is, let him practice every virtue. "For whoever wishes to save his soul shall lose it," that is to say, whoever wishes to live according to the world, he shall die in his soul. And he is ashamed of Christ who says, "How shall I believe in a crucified and mocked God?" But he is also ashamed of His words who derides the simplicity of the Gospel. Such a one, then, the Lord will be ashamed of in His glory, that is, at the second coming. And what He says has this meaning: just as if some householder has a wicked servant, he is ashamed to call that one his own servant, so too, He says, I shall be ashamed to call him my servant who has denied me. And since He said above that, "Whoever loses his soul shall save it," wishing to show what benefits such people are deemed worthy of, He says: "There are some of those who are here, who shall not die until they see the kingdom of God," that is, the glory in which the righteous are to be. ^B And He said this concerning the transfiguration. For the transfiguration was a figure of the future glory on high, and just as Jesus shone wondrously in this, so in like manner will the righteous shine then. There are, therefore, He says, some—John, Peter, and James—who shall not reach death until they see in what glory those who confess me shall be. And they saw this at the time of the transfiguration.

VERS. 28-36.

and James, as one ^A himself fervent in zeal for Him, or as one capable of concealing the matter, keeping it to himself, and telling no one. He ascends a mountain so that He might pray. For it behooves us to be in solitude, to ascend, and to focus on nothing of earth while praying. Now the appearance of His countenance became different, not as if He had changed into another nature; for He remained what He was, but the appearance of His countenance appeared more radiant than before. This happened likewise with His garments. For the appearance of these simply shone forth, not because the substance of the garments was changed, but their surface. Moses and Elijah stood by Him as He prayed, so that it might be shown that He is not an adversary to the prophets and the law. For if He were, Moses, the lawgiver, and Elijah, the most fervent of the prophets, would not have endured being His attendants and standing with Him. They were speaking of His departure which He was about to fulfill in Jerusalem, that is to say, His death. ^B Peter was weighed down by sleep while Christ was occupied with prayer. For he was weak, and fulfilling the human condition, he was a slave to sleep. But having fully awakened, he beholds the glory and the two men. As if welcoming the stay there, both because of the light and because of seeing the prophets, he says, "It is good for us to be here." For he imagined that it was then the end and the kingdom of Jesus, not knowing what he was saying. For the end was not yet, nor had the day of the kingdom arrived, nor were the enjoyments of the good things which the saints shall share yet given. Simultaneously, fearing that Christ might be crucified, he says these things. For since he had heard from Him that He must be killed and on the third day rise again, he says this, as if saying: "Let us not descend from the mountain, let us stay here, so that we may avoid the cross and the passion. ^C We have Elijah as a helper: if the Jews come against us, he will call down fire and burn them as he did the captains of fifty. We have Moses, who destroyed so many nations." He said these things not knowing what he said. For he himself thought the cross was something extremely grievous and a calamity, and for this reason, wishing to avoid it, he said these things. But the Lord thirsted to be crucified, since it was not possible for men to be saved in any other way. But when Peter says, "Let us build three tabernacles," the Lord suddenly creates a tabernacle not made by hands, and enters into it with the prophets, so that it might be shown that He is in no way inferior to the Father. For just as in the Old Law the cloud was said to hold the Lord, and Moses entered into it and thus received the law, so also now the cloud receives Christ; and it was not a murky cloud—for the shadow of the law passed away, and the darkness of obscurity—but a luminous cloud. ^D For the truth had come and the grace of the Lord shone, and now nothing is dark. And a voice came from the cloud, just as of old the voice of God was heard from the cloud. Jesus is found alone, so that no one might think that what was said, "This is my Son," was said of Moses or Elijah. Perhaps this also signifies that the law and the prophets appeared only up to a certain time, as in this place Moses and Elijah: then He alone, with those having passed away, ap-

- ^A pears; for the Gospel now prevails, the legal observances having passed away. The apostles kept silent and reported nothing of those things which they had seen; for before the cross, it was not appropriate that something divine should be spoken concerning Jesus. For those who had heard these things, if they had subsequently seen Him being crucified, what opinion do you think they would have had of Him? Would they not have considered Him a deceiver and a charlatan? For this reason, then, the apostles proclaim no miraculous and God-befitting work before the cross. Concerning this passage, we have said much that is pleasant in [our commentary] on Matthew.

^B VERS. 37-43. *Factum est autem sequenti die descendentibus illis de monte, occurrit illi turba multa. Et ecce vir de turba exclamavit, dicens: Magister, obsecro te, respice ad filium meum, quia unicus est mihi, et ecce spiritus apprehendit eum, et subito clamat ac discerpit eum cum spuma, et vix discedit ab eo dilanians eum: et rogavi discipulos tuos ut ejicerent illum, et non potuerunt. Respondens autem Jesus dixit: O natio infidelis et perversa, usquequo ero apud vos, usquequo patiar vos? Adduc huc filium tuum. Cum autem accederet, laniavit illum dæmonium et dissipavit. Increpavit autem Jesus spiritum immundum, et sanavit puerum, et reddidit illum patri suo.* ^C This man was exceedingly faithless; for this reason, indeed, the demon did not go out from his boy, because his infidelity overcame the power of the apostles. Moreover, his incredulity and stubbornness are shown from this, that he approaches and accuses the disciples before everyone; and for this reason the Lord, showing that his incredulity was the cause of the boy not being healed, rebukes him before everyone—and not him alone, but all the others collectively, [for their] incredulity. For by saying, "O faithless generation," He includes all the Jews. But when He says "perverse," He declares that malice does not exist from the beginning, nor by nature. For they had been upright by nature—for they were the holy seed of Abraham and Isaac—but they were made perverse through malice. But that [saying], "How long shall I be with you? How long shall I suffer you?" signifies that He desired death and wished to be quickly delivered from them. For "How long," He says, "shall I bear your incredulity?" ^D Showing, therefore, that He has the power which overcomes the incredulity of the Jews, He says: "Bring thy son hither," and when He had healed him, He returned him to his father. For previously, the one who was possessed by the demon was not his father's, but belonged to the evil spirit that was detaining him. But then the Lord returned him to the father who had lost him and had [now] found him.

VERS. 44, 45. *Stupebant autem omnes super magnificentia Dei. Sed omnibus mirantibus super omnibus quæ faciebat, dixit ad discipulos suos*

^A “Lay these words into your ears.” For the Son of man is about to be delivered into the hands of men. But they were [ignorant of] this word, and it was hidden from them, so that they might not perceive it. And they were afraid to ask Him about this word. While all the others were marveling at all things which Jesus was doing, [they were] not [marveling] at this one miracle alone. But He, leaving the others, talks with the disciples and says: “Lay you all these things, both the miracles and the words concerning the miracles, into your ears.” Why? Because I am about to be delivered and crucified, so that when you see Me crucified, you may not think that I have suffered this out of weakness. For He who creates such miracles could also have not been crucified. But they were ignorant of this word, and it was hidden from them. And why did this happen? So that they might not be saddened before the time, and be terrified by fear. God, therefore, condescending to their infirmity, and guiding them as if they were children, did not allow them to understand what was said about the cross. See also their reverence, how they did not dare to ask out of reverence, or rather out of fear; for fear is an intensification of reverence, just as reverence and piety are a constrained ^B fear.

VERS. 46-50. *There entered into them a reasoning, which of them would be the greater.* But Jesus, seeing the reasoning of their heart, took a child and set him by Himself, and said to them: “Whoever receives this child in My name, receives Me; and whoever receives Me, receives Him who sent Me. For he who is least among you all, this one shall be great.” And John, answering, said: “Master, we saw someone casting out demons in Your name, and we forbade him, because he does not follow with us.” And Jesus said to him: “Do not forbid [him]. For he who is not against us, is for us.”

A disease of vainglory had crept over the apostles. It seems to me that it originated among them because they had not healed the demon-possessed man. For it is probable that they contended about this, each saying that the boy had not been healed not because of his own weakness, but because of the infirmity of someone else, and from there the dispute about who would be the greater was ignited. ^C But the Lord, knowing the hearts of each one, anticipates them, and before the disease could worsen, He hastens to cut it out by the root. For passions are easily conquered at their beginning, but once they have increased, they become difficult to remove. How, then, does He cut out the evil? Taking hold, He says, of a child, He shows him to the disciples, revealing to them by this that we ought to prepare in ourselves such a disposition as age has given to children. For they are inexperienced and very simple, and are not troubled by thoughts of vainglory or ambition. “Whoever, therefore,” He says, “receives such a child in My name, receives Me.” Now what He says has this meaning: You indeed imagine that if you appear pompous and vainglorious, then you will please the many, and then more people will receive you. But I tell you that such is the simplicity, and [He] so distinguishes my disciples, that whoever [is] the most simple man and

^A innocent, receives him as my disciple (for this is what it means, [to receive him] in my name), he receives me. For he who receives the arrogant man, neither receives my disciple nor me. ^B And John, answering, said: Master, we saw someone casting out demons in your name, and we forbade him. What is the sequence of the discourse, [that which] John said in relation to what the Lord said? It is indeed a great one. For since the Lord had stated that the one who is lesser among you, this one shall be great, John began to fear lest they had perhaps done something evil by forbidding a man out of authority and arrogance. For to forbid someone from something shows that the one who forbids is not lesser, but thinks something greater of himself than [he does] of the one who is forbidden by him. Therefore, John feared this, lest he had committed an act of arrogance by forbidding the man. But for what reason did they forbid the man? Not out of envy, but judging him unworthy to work miracles; for he was not with them, having received the grace to work miracles, nor had the Lord sent him for this purpose, as He had them; nor did he follow Jesus at all. What then [did] the Lord [say]? Suffer him, He says, to do this. For he too crushes the power of Satan, and since he does not hinder you in regard to preaching, nor acts in concert with the devil, he is therefore on our side. For who is not against God, is for God, just as whoever does not gather with God, he is with the devil. ^C Marvel, I beseech you, at the power of the name of Christ, how even through the unworthy, and those who were not His disciples, grace works, and [through those who are] merely named [His disciples]; and so also through priests, even if they are unworthy, grace works, and all are sanctified, even if the priest be impure.

Verses 51-56.

before His face, so that they might prepare lodging for Him, knowing well that He would not be received by the Samaritans, yet He nevertheless sends them, so that He might take away every excuse from the Samaritans, and so they might not have it to say later, "We would have received Him if He had sent some before Him." At the same time, He also benefits His disciples, so that they might not be scandalized when they later see Him being insulted on the Cross. But from this present event let them learn that, just as He endured it patiently now, being despised by the Samaritans—and even rebuked the disciples who were inciting Him against those who insulted Him—so too, when He would be crucified, He would endure it not as one powerless, but as one long-suffering. It also profits the disciples in this, that He teaches them by His own example to be patient. For they, looking toward Elijah, who had burned up twice fifty men with their captains of fifty, were inciting the Lord against those who had offered Him injury; for they were still imperfect. But He, showing them that His law is higher than the life according to Elijah, rebukes them and leads them away from such a mindset, having taught them to bear the insulting patiently. But what is it that He says, "They did not receive Him, because His face was journeying to Jerusalem"? Does He mean that they did not receive Him because He had determined to go to Jerusalem? And if we understand it thus—that they did not receive Him because He had determined to go to Jerusalem—are those who did not receive Him found to be blameless? It must therefore be said that the evangelist means this: that they did not receive Him, and He did not enter Samaria. Then, as if someone had asked, "Why did they not receive Him even against their will, and why did He not enter? Was He powerless, or was He unable to enter even if they did not wish it?" Resolving this, he says: "Not because He was weak, but because He did not wish to go in there, but to Jerusalem; since if this had not been the case, He would have entered into the village even against their will," since if this were not so, even against their will He would have entered into the village.

Verse 57-62.

Therefore, the Lord rejects him, saying to him, as it were, these things: "You indeed think that by following me you will collect money, for you suppose that my life is of such a kind, but it is not so. I teach and introduce poverty to such a degree that, while other animals have lairs, I do not even have a home." And thus He rejected that one. ^A To another, however, who did not even ask, He grants [permission] to follow, but to the one who asked to go away and bury his father, He does not grant this, saying, "Let the dead bury their own dead," which implies that his father was an unbeliever and therefore unworthy to be cared for in his old age by his son who had come to believe. "For let," He says, "the dead relatives"—that is, the unbelievers—"care for your unbelieving father until his burial." For to "bury" in this passage signifies taking care of someone until their burial; for ^B even common speech has this, when we say, "Such and such a son buried his father," we do not mean that he only buried him and did nothing else good for him, but that he took diligent care of him right up to his death and burial. Therefore, let those dead—that is, the unbelievers—bury their dead, I mean your father; but you, since you have believed, proclaim, as my disciple, the Gospel of God.

The Lord said this not to prevent us from feeding our parents, but to teach us that piety is to be preferred over unbelieving parents, and that there should be no obstacle to the good. Indeed, we must even show contempt for nature itself, as, for instance, when ^C He does not allow the man who asks to follow Him—but who first asks to renounce things at his home—to go away to his house to renounce things to his household, or, to speak more precisely, to say goodbye. For that man was demonstrating that he still had a certain familiarity with the world and was not in the same disposition as the apostles, who, as soon as they heard Him, followed Christ immediately, without investigating anything else further, and without even saying goodbye to their own kin. For it often happens that while someone is saying goodbye to his relatives, he finds some of them among these holding him back ^D from the life according to God; therefore, it is good that as soon as one desires the good, one should execute it without delaying. For "no one having put his hand to the spiritual plow and looking back again at the world is fit for the kingdom of heaven."

You shall also understand by the foxes the malignant demons, who are also called "birds of the heaven"—that is, of the air—according to the "prince of the power of the air," as it says. Therefore, the Lord says to the man, "Because the demons have lairs in you, and because of this, I, the Son of Man, have nowhere where I may lay my head," which is to say: I do not see a place for faith in me within your heart, which is filled with demons. For the head of Christ is faith in Him. For when anyone truly believes Him to be Christ, then he holds the head of Christ. A sinner, however, is a dead person, who also buries his own dead—that is, his own evil thoughts—which he does not confess. Therefore, the Lord forbids looking back, lest one bury and hide evil thoughts; for He desires that they be manifested through confession.

is mastered by Christ. The sinner is a dead man. And he is "buried by his own dead," that is, by his wicked thoughts, when he does not confess them. Therefore, the Lord prevents the one who intends to follow Him from burying his wicked thought, and from hiding it; for He wishes him to manifest it through confession. ^A

CAPUT X. On the seventy designated disciples; on the questioning of the lawyer; on him who fell among thieves; on Martha and Mary her sister.

VERS 1-3. "After these things the Lord also designated other seventy, and sent them two by two before His face into every city and place where He Himself was about to go; He was saying therefore to them: The harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that He may send forth laborers into His harvest. Go; behold I send you as lambs in the midst of wolves." It is written in Exodus that the sons of Israel came to Elim, and there were there twelve springs of water and seventy palm trees. What then happened at that time historically ^B and typologically, now truly has come to pass. For Elim is translated "ascent"; which means nothing else than this: that if we do not remain with the Jews in the letter of the Law, but ascend into Christianity to a more perfect understanding and spiritual growth, we shall find the twelve springs—I mean the leading twelve apostles, who are the sweetest springs of all doctrine. We shall find also the seventy palm trees, I mean the seventy [disciples]; these are not called springs, but palm trees, as being reared and taught by the apostles. For although Christ chose them, yet they were inferior to the twelve, and became later their disciples and companions. Therefore those palm trees were nourished by the springs, ^C that is, the apostles. But to us they provided a fruit that was in a certain way both sweet and sharp. For such is the doctrine of the saints: neither entirely sweet and flattering, nor entirely sharp and lashing, but partaking of both, and in truth seasoned with salt, and possessing grace, whence also Paul cries out: "Let your speech be with grace, seasoned with salt." Now the Lord designates the seventy disciples because of the multitude of those who were in need of instruction. For just as fertile fields require many reapers, so when many and innumerable [people] were about to believe, they were in need of many teachers. And He sends them two by two as being more secure, ^D so that the one might assist the other; and as they went before His face, they were clearly teaching, as John [said]: "Prepare the way of the Lord." Consider also how, having said, "Pray the Lord of the harvest, that He may send forth laborers," He subsequently sends them forth by His own authority. For He Himself is truly the Lord of the harvest, that is, of the believers, as the true God. And He predicts to them also persecutions, and that they would be as lambs in the midst of wolves, so that if they should encounter such adverse things, they might not be more disturbed by the suddenness.

^A Since he was about to send them out as preachers of the Gospel, he says, "Carry no purse, nor this nor that," for it is enough for you to have the care of the Word. For if you carry a purse, it is manifest that you care for that, and you will neglect the Word. Otherwise, since you are to be fed by those whom you teach, what need have you of a purse, or a wallet, or shoes? For those who are taught by you will supply you with the full use of all these things. ^B Furthermore, he enjoins them not to salute anyone on the way for this reason, that they might not be occupied with human salutations and curiosities, by which they might be hindered from the preaching. For it is probable that when someone has saluted another, he would be saluted in return by him, and might be interrupted for further familiarity, as usually happens with those who travel together; for once they have become friends, they inquire into something even more fully and curiously, and thus, step by step, the apostle would fall into human affairs and neglect the Word. On the journey, therefore, he forbids saluting anyone for this reason. But having entered a house, he says, "Say, Peace to this house," that is, salute those who are in the house. And then, showing that this is not only a salute, but also a blessing, he says that if the master of the house is worthy, he shall be blessed; but if he is insolent and incapable of peace, fighting and opposing your word and doctrine, the blessing will not come upon him, but will return to you. He also commands not to go from house to house, so that they might not appear gluttonous, and be an occasion of stumbling to many, and sadden those by whom they were first received. Moreover, he says: "Eat those things that are with them," that is, what they set before you, even if they are cheap and meager, asking for nothing more. ^C Have food as your wage. And do not seek both to be fed and to receive a wage besides, but have food in place of a wage. See, therefore, how he instructs the disciples against poverty and makes them secure. He also commands them to heal the infirm in the cities, so that by the working of miracles they might attract people to the word which they preach. And see what he says: "Say to them, The kingdom of God has approached you." For if you first heal, then teach, your word will run successfully, and men will believe that the kingdom of God has reached them. For they would not have been healed, unless some divine power were the one working these things. But also when someone who is sick in soul has been healed, then the kingdom of God has approached him. ^D Since he was sick...

it is far from him, because he is still being ruled by sin. ^A

VERS. 5-12. "In whatever city you enter and they do not receive you, going out into the streets, say to them: Even the dust which has clung to us from your city, we shake off against you; yet know this, that the kingdom of God has approached you. I say to you that it will be more tolerable for Sodom in that day than for that city." When, he says, they do not receive you, go out and testify to them that there is nothing in common between us and you, and we possess nothing from your city; but we even shake off the dust which has clung to us—that is, we cast it off, we wipe it away, we throw it back at you—yet know that the kingdom of God has approached you. Here someone might inquire: How does the Lord say that the kingdom of God has approached both those who receive the apostles and those who do not? It is possible, then, to say that He does not say anything contradictory. For to those who receive the apostles, the kingdom approaches for a benefit, but to those who do not receive them, it approaches for condemnation. ^B Suppose for me in a certain theater many are condemned, and others are not condemned—I speak of senators, and army generals, and nobles—and then a certain herald says to all of them together, both the condemned and the honorable, that your king has approached: does he not say that the king has approached the former for punishment, and the latter for honor and benefit? So, therefore, understand it here as well. "It will be more tolerable," he says, "for Sodom than for the city that did not receive you." Why? Because apostles were not sent to Sodom; therefore, those who have not received the apostles are worse than the Sodomites. Note also that the city not receiving the apostles has "streets." For the way leading to destruction is broad; whoever, therefore, has "broad" ways leading to destruction, that person does not receive the apostolic and divine word. ^C

VERS. 13-16. "Woe to you, Chorazin, woe to you, Bethsaida, for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. Yet it will be more tolerable for Tyre and Sidon in the judgment than for you. And you, Capernaum, who are exalted to heaven, will be brought down to Hades. He who hears you, hears me, and he who rejects you, rejects me; and he who rejects me, rejects him who sent me." Tyre and Sidon were cities of the Gentiles, but Bethsaida and Chorazin were Jewish. He says, therefore, that in the judgment it will be more tolerable for the Gentiles than for you, who have seen miracles and have not believed. For if they had seen, they would have believed. But also you, Capernaum, who were exalted even to heaven, being glorified because of the many miracles that happened in you, will be brought down to Hades, to be condemned for this very thing, that even after so many miracles you remain unbelieving. Then, so that those who are sent for the proclamation may not say, "Why do you send"

^A us, if certain cities are not going to receive us?" He says: "Do not be sad; he who rejects you, rejects me and my Father," so that the insult does not stop at you, but runs back to God. Let it be a consolation to you, therefore, that God is being insulted; just as, on the other hand, do not boast or be high-minded because some listen to you. For it is not your work, but mine and that of grace.

VERS. 17-20. "And the seventy returned with joy, saying: Lord, even the demons are subject to us in thy name. And he said to them: I saw Satan like lightning falling from heaven. Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy, and nothing shall harm you. But yet in this do not rejoice, that spirits are subject unto you, but rejoice rather that your names are written in heaven." ^B He had already said that he sent the seventy, and now he says that they returned rejoicing, because they had not only put to flight other diseases, but—which was a greater evil—they had also driven out demons. See, however, how they do not become proud. For they say that it is in thy name that the demons are subject to us, by thy grace, not by our own power. And the Lord says to them: Do not wonder if demons are subject to you. Their prince long ago fell from heaven, and has no strength. For even if this was not seen by men, I, however, the spectator of invisible things, saw it. He fell like lightning, because he was light, and an archangel, and Lucifer, ^C even if he has been turned into darkness. If, therefore, he fell from heaven, what will his servants, I mean the demons, not suffer? Some, however, understand "from heaven" in this way, that is, from glory. For because the seventy said to him that the demons were subject to them, he says that I also knew this. For I saw Satan falling from the heavens, that is, from the glory which he had and the honor he possessed. For before Christ he was worshipped as God, but now he has fallen from heaven, that is, from being worshipped as God and being deemed as one who is in heaven. Behold, therefore, I give you power to trample upon their strength. ^D For serpents and scorpions are the throngs of demons that are dragged downward; and those who strike more openly are serpents, but those who strike more secretly are scorpions. As the demon of lust and murder is a serpent, for he compels one toward manifest evils. But he who, because of sickness, pretends to persuade a man to use baths, ointments, and other effeminacies, such a demon would be called a scorpion, not having a manifest stinger, but secretly offending the flesh, so that he may cast the one who obeys him into a great fall. But thanks be to the Lord who gave the power to tread upon them. And teaching them not to be high-minded, he says: "But yet in this do not rejoice, that demons are subject unto you." For others are those who receive benefits from this, namely those who obtain health; "but rather that your names are written in heaven," not by ink, but by the memory of God and grace. And the devil fell from heaven, but men who are below are written above. Thus indeed

true joy is that your names are written above and remembered by God.

^B Ver. 21. "In that hour Jesus rejoiced in the Spirit, and said: I confess to thee, Father, Lord of heaven and earth, that thou hast hidden these things from the wise and prudent, and hast revealed them to little children: yea, Father, for so it hath seemed good in thy sight." Just as a good father, when he sees his children to have accomplished something rightly, so also the Savior rejoices that the apostles were deemed worthy of such goods. He gives thanks, therefore, to the Father, that such mysteries were hidden from the wise—that is to say, from the Pharisees and Scribes who interpreted the law—and from the prudent, who were those being taught by these very Scribes. For he who teaches is wise, but he who is taught and understands what is said is "prudent." For instance, for the sake of example, Gamaliel was wise, but Paul was prudent. For the one was the teacher, and the other was he who understood the things said by him. The Lord calls his own disciples "little children" because they were not learned in the law, but were for the most part gathered from the crowd and from the fishermen. But furthermore, they might also be called "little children" on account of their childlike simplicity. The others, however, were called "wise" because they seemed wise, though they were not. The mysteries were hidden, therefore, from those who appeared to be wise and prudent, when they were not. For if they had been, they would have been revealed to them. "Yea, Father," I give thee thanks, "for so it hath seemed good in thy sight"—that is, that such approval and will existed before thee, and so it pleased thee.

^C Vers. 23, 24. "And turning to his disciples, he said: All things have been delivered to me by my Father; and no one knoweth who the Son is except the Father, and who the Father is except the Son, and he to whom the Son willeth to reveal him. And turning to the disciples apart, he said: Blessed are the eyes which see what you see. For I say to you, that many prophets and kings have desired to see what you see, and have not seen; and to hear what you hear, and have not heard." All things are delivered to the Son by the Father, just as all things were to be subjected to the Son. For there are two ways by which God reigns over all: one way, over even those who do not wish it; the other, over those who do wish it. When I say, "God is my Master," even if I do not wish it, he is so—insofar as he is my Creator. But he is my Master again when, by doing the work of the commandments, I fulfill his will as a grateful servant. For previously, human nature was a slave and subject to God even though it did not wish, even if it served Satan. But after Christ undertook the battle for us, and by snatching us from the tyranny of the devil, made us his ministers and workers of his commandments, from that time we have become grateful servants both by nature and by choice. For the former servitude was by nature alone, but the second is also by choice. This, therefore, is what the Lord says now: "All things have been delivered to me by my Father"—that is, all things are to be subjected to me and brought under my power. And similar to this is...

that which is said elsewhere: "All authority has been given to me in heaven and on earth" (Matt. XXVIII, 18). For since He made peace for all things, whether in heaven or on earth, for this reason He says such things. And in another way: "All things are delivered to the Son by the Father," namely, all the works of the dispensation for our sake. For since neither the Father nor the Spirit was incarnate for us, nor suffered, nor rose again, but the Son performed all these things and became the author of our salvation, for this reason He said all things had been delivered to Him, just as if He had said: My Father has entrusted all things to me—to be incarnate, to suffer, to rise again, and to save the fallen nature. ^B And no one knows the Son except the Father, and who the Father is, except the Son. Now after He says, "All things have been delivered to me," He resolves a certain doubt, as it were. For lest anyone should doubt, "And for whose sake were all things delivered to you, and not to another, perhaps an angel or an archangel?" He says that for this reason He delivered them to me, because I am of the same nature and substance as He. And just as no one knows Him, so neither does anyone know me except the Father alone; and thus He deservedly delivered all things to me as being of the same nature with Him, and transcending all knowledge, just as He Himself is above every power of cognition. For, He says, the Father is known by the Son alone, and by whomever the Son wills to reveal Him. See, moreover, that the Son knows the Father not through revelation, but created beings [know Him] through revelation; for they receive knowledge by grace: therefore, the Son is not a creature. ^C Turning then to the disciples, He calls them blessed, and likewise all who see Him with faith walking in the flesh and working miracles. For the ancient prophets and kings indeed desired to see the Lord in the flesh and to hear Him, but they did not attain this. And in another way: Since He said above that "to whom the Son wills to reveal Him, he knows the Father," He now calls the disciples blessed because through His revelation these things happen to them. For He revealed the Father to them through Himself. For he who sees Him, sees the Father. And none of the saints who were before His incarnation attained this good, because they did not see the Lord in the flesh, through whom the Father would be known; whence they did not see the Father as the apostles did.

VERS. 25-28. ^D "And behold, a certain lawyer stood up, testing him and saying: Master, what shall I do to inherit eternal life? But he said to him: What is written in the law? How do you read it? He answering said: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself. And he said to him: You have answered rightly; do this, and you will live." A certain lawyer was arrogant, or rather proud, as is manifest from what follows, and moreover deceitful. He approaches, therefore, testing the Lord. For he imagined that by the answers he could trip up the Lord. But the Lord leads him to the law, in which

^A he boasted so much. See, however, with what zeal it commands one to love God. Man is the most perfect of all creatures, a participant in the nature of all things, and moreover possessing something even more sublime. What shall I say by way of example? He is a participant in the nature of a stone: for he has hair and nails, which are insensible ^B just like a stone. He is also a participant in the nature of a plant, inasmuch as he grows and is nourished and begets its own kind, just as plants do. He is also a participant in the nature of irrational creatures, inasmuch as he has senses, and is angry, and desires. And he is a participant of God beyond all other living things, according to his rational soul. Since, therefore, the law wished to show that a man must give himself wholly, in every respect, to God, and exhaust all his psychic faculties in the love of God, by saying, "with all your heart," it declared the cruder virtue, and that which is proper to plants. But by the phrase, "with all your soul," it indicated the middle faculty, which is appropriate for those things that possess sense. And by the phrase, "with all your intellect," it signified that which is most peculiar to man, the rational soul. And "with all your strength," means that we must draw all these things toward this. For we must also subject the vegetative power of the soul to the love of Christ. But how? Strongly, and not loosely. And the sensitive power as well, and that strongly, and the rational, even that with all one's strength. Thus we ought to give our whole selves to God, and subject our nutritive, sensitive, and rational faculties to the love of God. "And your neighbor as yourself." The law, not yet being able to teach perfect things because of the childishness of its hearers, exhorts one to love one's neighbor as oneself. But Christ taught us to love our neighbor even more than oneself. For "no one," he says, "has greater love than this, that someone should lay down his life for his friends." ^C He says, therefore, to the lawyer, "You have answered correctly." For since, he says, you are still subject to the law, you answer correctly; for you think according to the law.

Vers. 29-37.

"But he, desiring to justify himself, said to Jesus, 'And who is my neighbor?'"

exercised mercy toward him." Jesus therefore said to him, "Go, and do you likewise."

^A Having been praised by the Savior, the lawyer betrayed the insolence of his mind. For he said, "And who is my neighbor?" He imagined, indeed, that because he was righteous, no one was equal to him and a neighbor to him in virtue; for he supposed that only the righteous man was neighbor to the righteous man. Wishing, therefore, to justify himself and to be exalted above all men, he says, puffed up with pride: "And who is my neighbor?" But the Savior, since He is the Creator and knows us all to be one creation, defines the neighbor not by works nor by dignities, but by nature. Do not think, therefore, He says, because you are righteous, that no one is like you. For all who partake of the same nature are your neighbors. Be, therefore, in your turn, a neighbor to them also—not by place, but by affection and zeal toward them. ^B For this reason, He introduces the Samaritan as an example, so as to show you that, although this man differed in his way of life, he was nevertheless a neighbor to him who was worthy of compassion. So do you also show yourself to be a neighbor to him through compassion, and run voluntarily and uncalled to his aid. We are taught, therefore, also by this place through the parable that we should be prepared for mercy, and hasten to become neighbors to those who are in need of our help.

We are taught, moreover, the goodness of God toward man. For human nature was "descending" from Jerusalem, that is to say, from the untroubled and peaceful life; for Jerusalem is interpreted as "vision of peace." And where was it descending? Into Jericho—the low, sunken, and suffocatingly hot place, that is to say, the life full of passions. Observe, moreover, that He did not say, "It descended," but, "It was descending." ^C For human nature was always inclining toward the things below, not once, but always, being devoted and idle in a life of passions. And it "fell among robbers," that is, the demons. For unless someone descends from the heights of contemplation, he does not fall among the demons, who, after stripping the man and plundering him of the garments of virtue, then inflict the wounds of sin. For they first denude us of every good thought and of the visitation of God, and then they inflict the wounds of sin. And they left human nature half-dead, ^D either because the soul is immortal but the body is mortal, so that half of the man was subjected to death; or because human nature was not utterly despaired of, for it hoped to have salvation in Christ. Therefore, it was not dead entirely; but because of the fall of Adam, death entered into the world; yet because of the justification of Christ, death was to be abolished.

By the priest, moreover, and the Levite, understand the Law and the Prophets. For these indeed wished to justify human nature, but they could not. "For it is impossible," says Paul, "for the blood of bulls and goats to take away sins." They had compassion, therefore, on the man, and they pondered his healing. Then, overcome by the magnitude of the wounds, they retreated back. For this is what it signifies: "For the law came," he says, "and stood by the one who was lying there; then, not being able to heal him, it went back," for this is what it signifies when it says that it passed by on the other side.

⟫ ^A Observe also the meaning of the phrase "by chance." Truly, the law was not given as the primary intent, but on account of human weakness, which was unable from the beginning to receive the mystery according to Christ. Therefore it says that "the priest," that is, the law, "by chance"—which we are accustomed to say means "by accident," and not as a primary purpose—came to heal man. But our Lord and God, who for our sake became a curse and was called a Samaritan, was "journeying," that is, making this very thing the reason for his journey and setting it as his goal, namely, to heal us; he was not, therefore, merely passing by or visiting us in passing, but he came to us, lived among us, and spoke not in appearance, but in truth. ^B Therefore he immediately binds up the wounds, not allowing the malice to spread any further, but tying it up; he also pours on oil and wine: by oil, the word of teaching which exhorts us through good things; by wine, that which leads to virtue through more fearful things. For example, when you hear the Lord saying, "Come to me, and I will give you rest," this is the oil; for it indicates cheerfulness and rest. And again, "Come, inherit the kingdom prepared for you." But when he says, "Go into the darkness," this is the wine, the astringent teaching. You may also understand it in another way: oil signifies the human life, wine the divine; for example, I mean that the Lord did some things in a human way and others in a divine way. For it was human to eat and drink and to pursue a more relaxed life, and not to show harshness, as John did; and this would be the oil. But the extraordinary fasting, and the walking on the sea, and whatever else belongs to divine power—these are the wine. For the divinity is to be likened to wine, which no one could have endured as pure, if the oil were not also present—that is, the life according to humanity. Since, then, he saved us by both—I mean by divinity and humanity—that is why it is said that he poured on wine and oil. And likewise, those who are baptized each day are delivered from the wounds of the soul, being anointed with the oil of the chrism ^C and immediately communicating and partaking of the divine blood. The Lord also set our wounded nature upon his own beast of burden, that is, upon his own body; for he made us his members and participants in his body, and he raised us up, who were lying down, to that dignity, so that we might be fellow-members with him. The inn is the Church, which receives everyone; for the law did not receive everyone. For it says, "A Moabite and an Ammonite shall not enter into the Church of God." But now, "in every nation, whoever fears God is acceptable to him," provided he wishes to believe and to become a part of the Church, which receives all sinners and tax collectors. Observe also the precision, how he says that having brought him to the inn, he took care of him; for before ^D he brought him into this, he only bound up the wounds. What, then, is it that I am saying? Because when the Church was established and the inn was made—that is, when the faith had grown from almost all nations—then there were also the gifts of the Holy Spirit, and the grace of God was spread abroad, as you will learn from the Acts of the Apostles.

Every apostle, teacher, and shepherd holds the place of the innkeeper, to whom the Lord gave two denarii, the two Testaments, the Old and the New. For both bear the image of the King, ^A being the oracles of the same God. These denarii, therefore, the Lord left behind when He ascended into heaven for the apostles and the bishops and teachers throughout the ages. And He said, “Whatever you spend from your own, I will repay you.” For indeed the apostles did spend from their own, having labored much and having sown the doctrine everywhere. But also the teachers throughout the ages who interpret the Old and the New Testament have spent much from their own, for which they shall receive their reward when the Lord returns, that is, in the second coming. For then each of them will say to Him: “Lord, you gave me two denarii; ^B behold, I have spent two others.” To whom He Himself will say: “Well done, good servant,” etc.

VERS. 38-42. *Now it came to pass as they were traveling, that He entered into a certain village, and a certain woman named Martha received Him into her house. And she had a sister called Mary, who also sat at the feet of Jesus and heard His word. But Martha was distracted about much serving; and she came up and said, “Lord, do You not care that my sister has left me to serve alone? Tell her, therefore, that she may help me.” And Jesus answered and said to her, “Martha, Martha, you are anxious and troubled about many things. But one thing is needed. And Mary has chosen the good part, which will not be taken away from her.”*

The virtue of hospitality, which Martha was demonstrating, is indeed great and not to be rejected; ^C but higher is attention to more spiritual words. For by the former the body is fed, but by the latter the soul is brought to life. “For we are not here, Martha,” He says, “that we may fill our belly with various foods, but that we may be useful to souls.” Observe also the Lord's intention. He did not say anything to Martha before He took from her the occasion for the rebuke. For since she attempted to drag her sister away from the hearing of the word, then the Lord, having seized the occasion, rebukes her. For hospitality is worthy of veneration only insofar as it does not distract and lead us away from more necessary things. But if it begins to keep us from more serious matters, ^D then the hearing of divine things is to be preferred to it: or rather, if one must speak more accurately, the Lord does not forbid hospitality, but the variety and the tumult—that is, the distraction and the disturbance. For He praises a frugal hospitality. “Why, then,” He says, “Martha, are you anxious and troubled about many things,” that is, are you distracted and disturbed? “We have need of one thing,” namely, that we eat whatever it may be, not various things. Some, however, interpret “one thing is needed” not as referring to food, but to attention to the teaching. By these things which He says, He teaches the apostles that when they enter into the house of someone, they should not seek for various things, but be content with frugal hospitality.

nothing more than to attend to the teaching. Understand also by Martha the practical virtue, and by Mary, contemplation. For the practical life involves distractions and disturbances, but contemplation is the mistress of the passions. For Mary is interpreted as "mistress," and she is occupied solely with the contemplation of divine words and judgments. Observe also this: "who sat by his feet, and heard his words." For the feet may be understood as the practical virtue, as they are indicative of movement and path. The sitting is a symbol of steadfastness. Whoever, therefore, sits by the feet of Jesus—that is, whoever is established in the practical life and, by imitating the path and conduct of Jesus, is strengthened in it—he thereafter attains to the hearing of divine words, that is, to contemplation. Since Mary also first sat, and then heard the words. You, therefore, if you are able, ascend to the order of Mary, having become mistress of the passions and having attained to contemplation. But if this is not possible for you, become Martha, applying yourself to the practical part, and through this receiving Christ. Observe also the phrase, "which will not be taken away from her." For the practical man has that which shall be taken away from him, that is, this very occupation and distraction; for in progressing and arriving at contemplation, he is freed from distraction and trouble, so that something is taken away from him. But the contemplative man is never deprived of this good part, namely, contemplation. For to what other greater thing could he advance, once he has reached this height, I mean the divine vision, which is to be deified? For he who attains to the vision of God becomes god. For like is grasped by like. ^{A B C}

CAPUT XI.

VERS. 1-4. "And it came to pass, as he was praying in a certain place, when he ceased, one of his disciples said to him: Lord, teach us to pray, just as John taught his disciples." And he said to them: "When you pray, say: Father, who art in heaven, hallowed be thy name; thy kingdom come; thy will be done, as in heaven, so on earth; give us our daily bread day by day; and forgive us our sins, for we ourselves also forgive everyone who is indebted to us; and lead us not into temptation, but deliver us from evil." The disciple of Christ imitates the disciples of John; for this reason he also asks to be taught the manner of prayer. The Savior, then, not having repelled the disciple's request, teaches: "Father," he says, "who art in heaven." ^D Observe the power of the prayer. Immediately it leads you upward and persuades you, since you name God as Father, not to be entirely lacking in likeness to Him, but to strive to become like the Father. He did not say, however, "my Father," but "our Father," in order

to stir you up to brotherly love and to compel you to love all as common brothers. By saying "in the heavens," He does not circumscribe God there, but He lifts the hearer up into the heavens and leads him away from earthly things. "Hallowed be Thy name," that is, "may it be glorified"; make our life to be for Thy glory. For just as the name of God is blasphemed because of the wicked, so it is glorified because of those who lead a good life. ^A "Thy kingdom come." The sinner prays against the kingdom of God, not wishing it to come because of the judgments that will be there. The righteous man, on the contrary, prays that it may come quickly, so that he may be delivered from the trials here and find rest. "Thy will be done, as in heaven by the angels, so also by us men on earth." For the angels all work according to the will of God in everything. He also teaches us to seek only the daily bread, that is, the bread that contributes to our sustenance and to the preservation of life: not the superfluous, but the necessary. Furthermore, "do not bring us into temptation" signifies not to leap rashly into temptations. For we ought not to pray to God that He should cast us into temptation, but rather to pray against this. Yet if temptation should come, we must bear it bravely. It may be said that there are two kinds of temptations. ^B For some are voluntary, such as drunkenness, murder, adultery, and other passions; for we willingly submit ourselves to these temptations. Involuntary, however, are those to which tyrants and powerful men subject us. Therefore, we ought to flee from voluntary temptations—that is, from the passions—and pray to be delivered from them, saying, "And do not lead us [into temptation]," that is, "do not permit us to fall into temptation," or rather, into a voluntary passion, "but deliver us from the evil one." For it is he who brings upon us both involuntary and voluntary temptations. Therefore, when you are tempted by a man and suffer violence, do not think that the man is the cause of the temptation to you, but rather the evil one. For it is he who persuades the man to rage and rave against you. ^C VERS. 5-8. "And He said to them, 'Which of you shall have a friend, and shall go to him at midnight, and say to him, "Friend, lend me three loaves; for my friend has come to me from a journey, and I have nothing to set before him." And he from within shall answer and say, "Do not trouble me; the door is now shut, and my children are with me in bed; I cannot rise and give to you." I say to you, though he will not give to him by rising because he is his friend, yet because of his persistence he will rise and give him as many as he needs.'" The Lord tells this parable and example, training us not to pray sluggishly. What, then, does the parable mean? He says that midnight is the end of life, at which point, when men arrive, they come to a sense of the good and hasten to God. For He is the Friend ^D who loves all and wishes all to be saved. Many, therefore, approach God in the "midnight"—that is, in the end of life—as to a friend, and they say to Him, "Give me three loaves," that is, the...

the salvation of the body, and of the soul, and of the spirit. For there is fear from the temptations that these three might be in danger. And who is the friend who has arrived from a journey? It is surely the Lord, who tests us in our temptations and wishes to partake of our salvation. But he who has fallen into temptations, being weak of himself to resist them and to attend to the things of God, has nothing to set before this friend. The closing of the door signifies that we must be prepared before temptations arrive; but when we have fallen into them, the door of preparation is closed, and if God does not help those who are found unprepared, they will be in danger. The children, as was stated before, are those who have become sons of God through virtue, and are reclining and resting in God. ^B

Verses 9-13. And I say to you: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. Or what father among you, if his son asks for bread, will he give him a stone? Or if he asks for a fish, will he instead of a fish give him a serpent? Or if he even asks for an egg, will he give him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask Him!

Observe the precision of the expression. He did not say, "Ask once, and it will be given," but, "Ask," which means, "continually seek." For everyone who asks receives. Does he, therefore, who asks for things that are not profitable, receive? No. For, in the first place, the request for harmful things would not even be called a request before God. For he who prays to God ought to ask for things that He gives. When someone asks for things that are not profitable, he does not direct his request to God; for He does not give harmful things. Furthermore, hear also how the Lord Himself teaches us to ask for what is fitting. For, He says, the son asks for bread, and for fish, and for an egg. Just as, therefore, these things are food for man, so too should our petitions be profitable and conducive to our well-being. Understand here that everyone asks for bread who requests that the faith in the Trinity and the rectitude of the dogmas be revealed to him; for these things, like bread, strengthen the heart. But he asks for a fish who is in the sea of this life, and seeks from God ^C help, so that he may not drown in the midst of temptations, but may live, and

be preserved like a fish. And he who seeks that the offspring of virtuous souls be given to him, asks for those-souls, clearly, which might be aptly compared to birds, having taken wings and been lightened by the Spirit, and having flown up above the earth. ^B

VERS. 14–20. “And he was casting out a demon, and it was mute; and when the demon had gone out, the mute man spoke, and the crowds marveled. But some of them said, ‘By Beelzebul, the prince of the demons, he casts out the demons.’ And others, tempting him, sought a sign from heaven from him. But he, knowing their thoughts, said to them, ‘Every kingdom divided against itself is laid waste, and house falls upon house. If Satan also is divided against himself, how will his kingdom stand, because you say that I cast out demons by Beelzebul? If I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. But if I cast out demons with the finger of God, then the kingdom of God has come upon you.’”

“Mute” is often said of him who does not speak; but it is also said of him who does not hear; and most properly, of him who neither hears nor speaks. And indeed, those who are deaf from birth necessarily do not speak either; for we speak those things which we have learned to speak through hearing. When, therefore, anyone does not hear, it is no wonder if he does not speak. But it is otherwise if someone’s hearing is impaired by chance; for nothing prevents such a person from speaking. Therefore, he who was brought to the Lord was both impeded in his tongue and his ears. And here there is a symbol of human nature, which, held by demons, can neither bear to hear the word of God, much less is it able to speak it out. But the Lord, having come and driven out the demons—the demoniacal affections and works, I mean—has made us hear and speak the truth; for it is necessary not only to hear the words of God, but also to speak them to others. Let us listen, therefore, we who have diabolical works within us and think we are teaching others and desire to be called Rabbi by men. For when the demon has gone out, then true speech, or teaching, comes to be; but as long as the work of the demon is within us, even if we seem to speak, we are not speaking. ^C The Pharisees, however, slander the miracle and insult the Lord as a sorcerer. For they say that, having the prince of demons as a friend, he casts out demons by his cooperation. To them the Lord says, “How,” he says, “is it possible for a demon to cast out another demon? For this would be the destruction of his kingdom.” For if they think that it is his kingdom and his rest to dwell in men, and his prince casts them out, it is obvious that he destroys himself. For every kingdom divided and seditious is destroyed, and a house divided falls. You may well interpret "house" as the building; for a building stands as long as it holds itself together and maintains its wholeness; but after the walls have parted, it falls—or you may interpret it as those who inhabit the house. For as long as they ^D

are at peace, they remain together, but when they are divided against one another, they fall. And suppose it be true that I cast out demons by Beelzebul: in whose name do your sons, that is, the apostles, cast them out? Is it not manifest that it is in my name? How then do you say that I cast them out by Beelzebul, as if I had need of his power, since your own sons, namely the apostles, cast them out in my name? Therefore, they themselves shall condemn you. For it is clear that if they cast out demons in my name, I have no need of the power of another. ^B By the finger of God, therefore, that is, by the Holy Spirit, I cast them out, and not by an evil spirit. He calls the Spirit a "finger" so that you may learn that just as a finger is consubstantial with the whole body, so also the Spirit is consubstantial with the Father and the Son. Perhaps also because the Son is called the hand of God, and the seven operations of the Spirit rested upon Him—not that He is acted upon by the Spirit, but because He is consubstantial with the Spirit. For one of the gifts and operations of the Holy Spirit is to heal; therefore it is said that He casts out demons by the finger of God, that is, by the spiritual gift. For as the finger is a part of the hand, so the spirit of healings was a part of those spirits—or rather, those operations of the Spirit—which Christ possessed. If, therefore, I cast out demons by divine power, the kingdom of God has surely come upon you. The meaning of which is as follows: The kingdom of the devil is now destroyed, and God reigns, who drives out the demons. For hear what He says next.

Verses 21-26. When a strong man fully armed guards his own courtyard, his possessions are in peace. But when a stronger than he comes upon him and overcomes him, he takes away his whole armor in which he trusted, and distributes his spoils. He who is not with me is against me, and he who does not gather with me, scatters. When the unclean spirit has gone out of a man, it walks through dry places seeking rest, and finding none, says: ‘I will return to my house from which I came out.’ And when it comes, it finds it swept and adorned: then it goes and takes seven other spirits more wicked than itself, and entering they dwell there, and the last state of that man becomes worse than the first.

He says: Before my coming, Satan was strong, and he guarded his own courtyard—that is, he held sway over human nature firmly and securely. But after I, who am stronger than he, came and overcame the world, ^D I took away his armor in which he trusted, which is all the kinds of sin; for these are the devil’s weapons, through which he trusted and prevailed against men. These weapons of his, therefore, I have shattered, having been found without sin, and from that time he has grown weak. And his spoils—that is, the men whom he held as booty—I have snatched from him, and I entrust them, one to one, another to another, to a faithful guardian angel, so that in place of the demon under whose tyranny he suffered, he may have an angel. Or otherwise: Do I have communion with Beelzebul? My work is to gather the dispersed children of God, but his is to disperse those who have been gathered.

How, then, do you think such things about me, that I have communion with Satan? But in truth, such a thought has occurred to you because the demons are pressing you more now than formerly. For you also had formerly in you an unclean spirit dwelling, when you were worshipping idols and killing the prophets; then it seemed to depart from you, but now it has returned to its house, that is, your ^A souls, with seven spirits, that is to say, many; for the Scripture uses "seven" for "many." It has made your last state worse than the first. To that degree, when you were formerly worshipping idols and killing the prophets, you were not yet openly insulting the Son of God, who appeared in the flesh for your sake. But now, what hope of salvation is there, when you stand in the same ingratitude and insolence, even though the Son has become incarnate and is working miracles for your sake? "Waterless places" are the souls of those who have nothing fluid or dissolute, but are dry and anxious, in which the spirit of uncleanness finds no rest. Since, therefore, the evil one has no place of dwelling in such souls, he turns to the Jews, and their last state becomes worse than the first: for they no longer have prophets, because they killed the Word; nor do they have anointing, for they crucified Christ. These things appeared in them before, even while they were worshipping ^B idols; but now, because they have sinned against the Son of God, they are deprived of all things.

VERS. 27-32. *And it came to pass, as he spoke these things, a certain woman from the crowd raised her voice and said to him: Blessed is the womb that bore you, and the breasts that you sucked. But he said: Yes, rather, blessed are those who hear the word of God and keep it.*

While the crowds were gathering, he began to say: *This generation is an evil generation; it seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For just as Jonah became a sign to the Ninevites, so also will the Son of Man be to this generation. The queen of the south will rise in the judgment with the men of this generation and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon, and behold, something greater than Solomon is here. The men of Nineveh will rise in the judgment with this generation and condemn it, because they repented at the preaching of Jonah, and behold, something greater than Jonah is here.*

As the Pharisees and Scribes were calumniating the miracles, the woman, simple and devoid of guile, praises him. Where, then, are those who say that the Lord appeared in appearance only? For behold, even she testifies to his having sucked at the breasts. ^C He himself calls those blessed who keep the word of God, not depriving his Mother of blessedness—far from it—but showing that there will be no profit for her from having given birth to him and suckled him, unless she also possess all other virtues. Moreover, he says these things in a timely manner. For since the envious and disobedient were rebuking others (who were listening to his words), Christ himself, doing the opposite, rather calls those who listen blessed. Perhaps he also says these things on account of the deaf man who was healed, so that he himself, having heard, may put the word into practice, lest it become for him...

a power for condemnation. When the crowds were gathering, the Lord began to rebuke the ungrateful. For since there were some among them who were seeking for a sign to be given from heaven by Jesus—for they were saying that "all the signs he performs are from the earth, and he does these things by Beelzebul, the prince of the world, as one who has authority over the earth, but from heaven he cannot perform them, as he is not the Son of the heavenly Father"—since, therefore, there were some saying these things, for this reason the Lord rebukes them, and says that "a sign will be given to you," which will show me to be the true Son of the heavenly Father. What is this? The sign of Jonah, that is to say, that of the resurrection. For just as he spent three days in the belly of the sea monster, so also I, having spent three days in the belly of the sea monster, the great beast, that is, Hades, shall arise. ^B But while the Ninevites were persuaded by Jonah when he was preaching after his as it were revival from the sea monster, yet this generation will not believe even in me when I have risen. Hence they shall be condemned, because they did not imitate the Ninevites, even though one greater than Jonah is here. For both my own dignity and the nature of the preaching indicate a great difference. I am the Master, he was a servant. I preach the kingdom of heaven, he preached salvation from destruction. I arrive with miracles, he arrived without performing any miracle. Likewise also the queen of the South will condemn this generation, because she came from the ends of the earth to hear the wisdom of Solomon. Understand also, I pray you, every soul that is strong in the good and stands firm as the ^C queen of the South. What do I mean? The North is slandered in Scripture as the place of the adversary; for it is cold and deadly and numbing. But the South is praised as a warm and life-giving wind, and one that warms the numbed limbs. Therefore also the bride in the Song of Songs, driving away the North, says, "Arise, O North, and come, O South." And again the prophet says, "And the Lord will destroy him who is from the North," namely, Satan. Therefore, the soul that reigns in the South, in the good portion and the spiritual life, and has mastery through the practical life, comes to hear wisdom, which is to say, it ascends to contemplation. For the wisdom of Solomon, the peaceful king, is the contemplation of our Lord and God, to which no one will come otherwise unless he has reigned in a good life and has gained mastery through the practical life. ^D "No one, when he has lit a lamp, puts it in a hidden place, nor under a bushel, but on a lampstand, so that those who enter may see the light. The lamp of the body is the eye. When therefore your eye is sound, your whole body also is full of light. But when it is evil, your body also is full of darkness. Watch therefore, lest the light that is in you be darkness. If therefore your whole body is full of light, not having any part dark, it will be all full of light, as when the lamp shines on you with its brightness." Since the envious Jews, when seeing the miracles, were slandering them because of the wickedness of their mind, for this reason the Lord says these things: That having received a lamp from God, the

^A gift of intellect by which we see as if light had been given to us, they have hidden this discernment of the mind, and being darkened by envy, they do not see the miracles and the benefits. And yet we received the mind for this purpose, that we might place it upon the lampstand, so that others might also see the light. But it seems to me He says this: "Pharisee, you have knowledge; this is the lamp. You ought to have used this knowledge for the recognition of the miracles, and to shine and show these things to others as well, that they are works of the Son of God, and not of Beelzebul, so that those who are entering, that is, the beginners and those being instructed, might see the light." For the wise man has already entered, but he who is still learning is entering. But you, O Pharisees, did not will this, but you made the eye of your soul, the mind, which was simple, crooked and distorted. For just as the eye of the body, whatever state it is in, makes the body likewise—if it is bright, the body will also be in the light; if it is dark, that too will be in darkness—in the same way the soul is disposed together with the mind. And if the eye and light which it received from God be found darkened, either by envy or by avarice—or, to speak briefly, by carnal-mindedness—it too is darkened.

^B Vers. 37-41. *And as He spoke, a certain Pharisee asked Him to dine with him; and He went in and sat down to eat. And the Pharisee, when he saw it, marvelled that He had not first washed before dinner. And the Lord said to him: Now you Pharisees make clean the outside of the cup and the dish, but your inward part is full of ravening and wickedness. You fools, did not He that made that which is without, make that which is within also? But rather give alms of such things as you have; and, behold, all things are clean unto you.* The Lord knew the envy of the Pharisees, but nevertheless He ate with them for this very reason, that they were evil and were in need of correction. For He ate with them for this reason, that He might seize the opportunity and improve their morals. Hence, even now, He reproaches their foolish custom, namely, the washing before they eat, teaching that one must purify the soul through good works; for to be washed with water purifies not the soul, but the body. For those fools thought that ^C when the body was being baptized and washed, the soul was simultaneously being purified. The Lord, therefore, used the charming example of the cup. For since it was mealtime, He mentions the cup and the dish, drawing evidence from the things set before their eyes, and persuading the Pharisee that just as there is no profit in the cup being clean on the outside but filled with every sort of filth on the inside, so neither is there any profit if the body is baptized but the soul is full of every impurity, such as ravening and wickedness. He hinted at the two passions that predominated among the Jews: greed through "ravening," and envy and the things that come from envy through "wickedness." There is no profit, therefore, when the soul is in such a state. "You fools, did not He who made the body, which you deem worthy of much care, also make the soul? You ought, therefore, to purify that one as well." Then ^D

^A He teaches them how the inward part is purified. By almsgiving, he says. See also how He cures their two passions, I mean envy and rapacity, by means of suggesting almsgiving. For he who truly gives alms will not seize the goods of him to whom he gives alms, nor will he envy the recipient. Since, therefore, He rebuked them for two passions, by one remedy—almsgiving—He weeds them out, which is the first gateway to the deifying virtue of love; for when love is present, where will avarice and envy remain? "Those things that are therein," that is, your possessions; and he did well to say "those things that are therein" and not "those things that are," because riches are indeed "in" the heart of the lover of money, and settle there. Therefore, David also says not to set the heart upon riches, that is, not to let it be glued to them or bound by them.

^B Vers. 42-51. "But woe unto you, Pharisees! for you tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought you to have done, and not to leave the others undone. Woe unto you, Pharisees! for you love the uppermost seats in the synagogues, and greetings in the markets. Woe unto you, scribes and Pharisees, hypocrites! for you are as graves which appear not, and the men that walk over them are not aware of them." But one of the lawyers answering said unto Him, "Master, thus saying You reproach us also." And He said, "Woe unto you also, you lawyers! for you lade men with burdens grievous to be borne, and you yourselves touch not the burdens with one of your fingers. Woe unto you! for you build the sepulchres of the prophets, and your fathers killed them. Truly you bear witness that you allow the deeds of your fathers: for they indeed killed them, and you build their sepulchres. Therefore also said the wisdom of God, 'I will send them prophets and apostles, and some of them they shall slay and persecute, that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 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.'" ^C The Pharisees, so that they might not seem to transgress the law, used to tithe even the smallest things; and if anyone rebuked them as being petty, they would bring forward the law, which commanded that tithes be offered to the priests from all things. The Lord, therefore, says that just as you do not neglect these things, "so you ought also to do judgment and the love of God." For because they were unjust, and were oppressing the widow and the orphan, He says that they ought to have judgment, that is, just judgment. And because they were despisers of God, handling holy things rashly, for this reason He commands them to have the love of God. For he who loves God does not perform His works with contempt. Perhaps, however, as it seems to me, since there are two kinds of love, one toward God and the other toward one's neighbor, He intends these two. For by saying "judgment," He points to love toward one's neighbor. For to judge justly ^D signifies love toward one's neighbor.

^A By saying "the love of God," he signifies, in every way, the total disposition toward God. And when someone loves his neighbor, not for the sake of something worldly, or for a base passion, but according to God, this also could be called the love of God; that is to say, those things which God commands, which He approves.

They wished to be honored by everyone and to be addressed as "teachers" in the marketplaces; for this is what is meant by the greeting and the title. "You are, therefore," He says, "like tombs which are indeed full of all rottenness, but on the outside shine with marble; which men, seeing, do not know where they are walking; for otherwise they would have felt disgust at the abomination within." The lawyer foolishly exposes himself to reproach.

Now, there were some who were lawyers, and others Pharisees. For the Pharisees seemed like monks, and they separated themselves from others. But the lawyers were Scribes and teachers, who solved questions of the law for those who wished. Therefore, the lawyers burdened men with heavy and unbearable loads, commanding them to observe the difficult requirements of the Law, while they themselves did not touch the burdens with their finger; that is, they themselves did nothing of what they ordered others to do. ^B For when a teacher does what he teaches, he lightens the burdens, giving himself as an example and bringing consolation to those who are being taught. But when he does nothing of the things he says, then the things he teaches seem to the students to be heavier burdens, as being impossible to achieve even by the teacher.

The Lord also reveals that the Jews were the descendants and heirs of the malice of Cain, by saying that all the blood shed from Abel until Zacharias would be required of this generation. "For," He says, "you killed the prophets, who were your brothers, just as he killed Abel." Whence some have not absurdly counted Cain among those who killed the prophets, from whom vengeance was exacted sevenfold—that is, with a lighter punishment; but Lamech among those who killed Christ, and therefore seventy-sevenfold vengeance was exacted upon them, dispersed into a captivity from which they shall not return.

Who, then, was this Zacharias, whom they killed between the temple and the altar? Some say it was the ancient Zacharias, the son of Jehoiada, whom they stoned, as we learn from the book of Kings. ^C Others, however, say it was the father of the Forerunner, because he had stationed the Theotokos with the virgins even after she had given birth to Christ, and had placed her in the place where they stood; and this place was between the temple and the altar which is outside the bronze. And for this reason they killed him. For because some were expecting Christ to be their future king, but they did not want to endure a king, for this reason they killed the holy man, as he confirmed that the Virgin had given birth, and that the Christ who was to rule over them had been born—which they were opposed to; for they wished to be without a king.

VERS. 52-54. Woe to you lawyers! For you have taken away the key of knowledge: you did not enter yourselves, and you hindered those who were entering. And when He said these things to them... ^D

^A they began, the scribes and the Pharisees, to insist bitterly, and to interrogate Him about many things, lying in wait for Him, seeking to hunt something from His mouth, that they might accuse Him.

The Lord called the doctrine and the guidance through the Law the "key of knowledge," which was able to lead one to Christ. For the Law is a guide in every way to Christ. The lawyers, therefore, who thought they were interpreting the Law correctly, held the key of knowledge maliciously, and did not open the doors of the Law, so that through them they themselves and the people might enter to Christ. But the Law is a door to Christ; yet this door is closed, unless someone makes clear the obscurity of the Law and opens it. For the Lord said: “If you believed Moses, you would believe me.” ^B And again: “Search the Scriptures, for they are those which bear witness of me, and you do not wish to come to me.” As an example to show one case: a lamb was slaughtered by the Jews, the doorposts were anointed, and they ate the flesh, and this was for them a victory against the destroyer. This altogether signified the mystery of Christ, by whom, as an innocent and spotless lamb slaughtered, our doorposts were anointed—anger and concupiscence, and the lintel of these, the rational faculty; and we have eaten the flesh of the Son of man, and we have conquered him who destroys our psychic powers. And most things in the Law signified Christ. However, the Law was closed by the obscurity of the letter, as if by a door. But if anyone had been entrusted with teaching, this person had the key of knowledge; and if he wished, he would open it, and he himself would enter, and would become a guide to others—which the lawyers did not do, but they took away the key of knowledge, that is, they hid it, they obscured it, and thereafter, as if the key had been removed from the midst—that is, the interpretation of the Law—its door remained closed.

You may also understand faith as the key of knowledge. For through faith comes the knowledge of the truth; and thus the prophet Isaiah says: “And if you do not believe, you shall not understand.” The lawyers, therefore, took this key, that is to say faith, from the midst and hid it. For they did not allow some to believe in the Savior of all, Christ. ^C He was performing miracles, and the people, believing through the miracles, were about to acknowledge Him as God; but they said He was casting out demons through Beelzebul. Do you see how they took away the key of knowledge, not allowing them to believe in Him through whom the knowledge was about to come to them? He was teaching the will of God in the synagogues, but they said, “He has a demon, and He is insane; why do you listen to Him?” They took away, therefore, in truth the key of knowledge, and they themselves did not enter, and they hindered others, even those who were entering, that is, those who were ready for the knowledge of God. And while He was still saying these things, they, as if bearing witness to His words, when they ought to have acknowledged their own weakness, were showing themselves to be allegedly wiser than Him, and began to stop His mouth, which the Greeks call ^D to browbeat, that is, frequently to interrogate, and to perplex: that which is wont to happen.

Commentary on the Gospel of Luke - Chapter XI

When many people question one person on various different subjects, he who is unable to answer them all gives the foolish the impression that he is perplexed. Those accursed ones were indeed plotting this against Christ. For by many questioning him, they seemed to be putting him in a corner and rendering him perplexed, so that he might not be able to answer them, which indeed would very likely have happened. ^A For how can one man answer many who are asking about all sorts of different things? But "putting in a corner" (ἀποστοματίζειν) can also be understood this way: as meaning to ensnare him and to catch him "from the mouth." For when someone is caught by what he says, he is thought to be "put in a corner"—that is, pulled by the mouth and condemned. The following words also declare this. For, it says, they were seeking "to hunt for something from his mouth"; what it called putting in a corner just a moment ago, it now calls "hunting from his mouth." They questioned him at one time about the Law, so that they might convict him as a blasphemer who had assailed Moses; for this is what they suspected. At another time they questioned him about matters pertaining to Caesar, so that they might denounce him as a seditionist and a seeker of tyranny, and in general, things such as wicked souls full of all malice would imagine. ^B

CAPUT XII. Concerning the leaven of the Pharisees. Concerning the man who wanted to divide the inheritance. Concerning the rich man whose land brought forth fruit. Concerning the disdain of earthly things. That avarice should be fled. Concerning the watchful servant. That one should not contend with his neighbor.

VERS. 1–3. *And when innumerable multitudes of the people had gathered together, so that they trampled upon one another, he began to say to his disciples first: Beware of the leaven of the Pharisees, which is hypocrisy. For nothing is covered that shall not be revealed, and nothing hidden that shall not be known: because what you have said in the darkness shall be heard in the light, and what you have spoken in the ear in the inner chambers shall be preached on the housetops.* The Pharisees were attempting to ensnare him in his speech, so that they might drive the crowds away from him. But the matter turned out to the contrary; rather, the crowds drew nearer, ^C and gathered into myriads, and every individual was so eager to approach him that they even trampled upon one another. Thus, therefore, truth is strong, and deceit is everywhere weak. Jesus, then, seeing the craftiness of the Pharisees, and that they were feigning to ask questions, while in reality they were attempting to ensnare him, spoke to his disciples about the simulation of the Pharisees, refuting them entirely, and laying bare their hearts, which were full of simulation. He calls hypocrisy and simulation "leaven," because it is bitter and full of ancient malice, and it transforms and corrupts with itself the minds of men with whom it has been mingled. For nothing alters morals as does hypocrisy. Therefore, those who are taught by Christ must flee from hypocrisy. For since Christ is the truth, he is opposed to falsehood. Moreover, all hypocrisy is full of falsehood, and someone who ^D

disguises one thing while being another is practicing it. The Pharisees, he says, imagine that they escape notice through hypocrisy, by feigning good conduct for themselves. But, "there is nothing concealed that shall not be revealed." For all things, both words and thoughts, will be displayed naked before that ultimate tribunal; indeed, even in this present life, many things that are hidden are wont to be brought to light. "Whatever, therefore, you have said in the darkness, and in the secret chambers, and have spoken in private, will be proclaimed in the light and upon the rooftops." He seems to be saying this to the disciples, but he is directing it toward the Pharisees, hinting at their plots and, as it were, declaring this to them, even though he appears to be speaking to the disciples. That is: O Pharisees, whatever you have thought in the darkness—that is, in your darkened hearts—while wishing to ensnare me, will be heard and known in the light; for I am the light, and you cannot hide from me, but in me, who am the light, every scheme of your darkness is discerned. And what you have consulted about among yourselves in whispers is as audible to me as if it had been proclaimed upon the housetops. You may also understand these things in such a way that the light is the Gospel, and the high rooftops are the exalted souls of the apostles. Whatever the Pharisees plotted was later proclaimed and heard in the light of the Gospel, with the great preacher, the Spirit, standing over the apostolic souls. ^C VERS. 4-7. *I say to you my friends, do not be afraid of those who kill the body, and after that have nothing further to do. But I will show you whom you should fear. Fear him who, after he has killed, has the power to cast into hell. Indeed I say to you, fear this one. Are not five sparrows sold for two pennies? And not one of them is forgotten before God. But even the hairs of your head are all numbered. Do not therefore fear, you are worth more than many sparrows.* Since the Lord rebuked the hypocrisy of the Pharisees and deterred his disciples from it, and in the meantime again struck at the Pharisees through the saying: "What you have said in the darkness shall be heard in the light," he now speaks more perfect things to his friends. For having already cleared away the thorns, he now sows the good seed. "I say to you my friends." For the things he had said previously were not directed to them, but to the Pharisees. "To you, therefore, I say, my friends." For this speech does not befit everyone, but those who love him with all their heart and are able to say: "Who shall separate us from the love of Christ?" (Rom. VIII, 35). For to such as these this admonition is appropriate. "Do not be afraid," he says, "of those who kill the body, and have nothing more than this that they can hurt." For the harm that occurs from them is small, as they harm the body, which would suffer the same even if they were not hurting it. But he is worthy to be feared who not only punists the body, but also subjects the soul, an immortal possession, to immortal punishments, and those burning ones. Therefore

^A Christ anoints his friends with spiritual fortitude, making them his witnesses and casting out from them the fear of men. For men, he says, extend their wrath only up to the corruptible body, and the end of their plots against us is the death of the flesh; but when God punishes, the loss does not stop at the flesh alone, but the wretched soul itself is also subjected to torments. Observe from this that death is brought upon sinners for punishment, being punished here by being killed, and thereafter being cast into Gehenna.

Examining the word, you will understand something else as well. For see that he did not say, "Fear him who, after he has killed, casts into Gehenna," but, "who has authority to cast." For not all sinners who die are cast into Gehenna, but this lies in the authority of God, so that he may also grant forgiveness. I say this because of the oblations and distributions that are made for the departed, which contribute not a little even to those who have died in grievous sins. Therefore, he does not in every case cast them into Gehenna after he kills them, but he has the authority to cast them. Let us not, therefore, cease to labor through alms and intercessions to render propitious him who has the authority to [cast], but who does not always use this authority, yet is also able to grant remission.

Since many think that those who die for the truth are abandoned by God: Do not, he says, think this. For you will not die as though abandoned by me. ^B For if not one of the sparrows that are sold is in oblivion, it is far from being the case that the death of you who are my friends should be such as though I did not provide for you. Indeed, I take such care of you that all that is yours is subtly observed, and your hairs are numbered. Although, therefore, I allow you to fall into temptation, I will nevertheless abundantly supply the strength to endure it. Often, if I see someone weaker, I do not even allow him to fall into temptation. For I who am the curator, and know all things well, and have even the minutest things numbered, distribute to each what befits his measure.

Moreover, if you observe, you will find in Scripture that all manly deeds and those that reach the measure of manly age are numbered and worthy of divine enumeration. ^C By the head of each of Christ’s faithful, we must understand a life pleasing to Christ; by his hairs, his particular deeds, and those by which the body is mortified, which are numbered before God and reckoned up. For such works of yours merit divine visitation.

Now some understand by the five sparrows, the five senses, which are sold for two assaria, that is, through the New and Old Testament, they are not in oblivion before God. For those whose senses are rightly composed, and are sober, and are subjected to reason, so that they are not useless but very useful for spiritual food, these are not in oblivion before the Lord.

VERS. 8-12, "I say to you, everyone who will have confessed me before men, the Son of Man also will confess him before the angels of God." He who ^D

^A has denied me before men, shall be denied before the angels of God. And everyone who speaks a word against the Son of Man, it shall be forgiven him; but to him who blasphemes against the Holy Spirit, it shall not be forgiven. But when they bring you to the synagogues, and unto the authorities and powers, do not be anxious how or what you may answer, or what you may say; for the Holy Spirit will teach you in that very hour what you ought to say. ^B Now he adds the reward of martyrdom. For since he had said, "Do not fear those who kill the body," and added that "even the hairs of your head are numbered," lest anyone should say: "Give me also some reward; for what does it profit me if you have numbered my hairs?" he says: "Do you wish for a reward also? Hear: Whoever will confess in me, he will be confessed before God." He says "confess in me" in place of, "with my cooperation and in my power." Thus I too will confess in him, that is, being cooperated with by him. For we also have need, primarily, of God; for we can do nothing without him. And God, in turn, has need of us; for if he does not find in us worthy deeds, he does not take us to himself—otherwise he would be a respecter of persons. We confess, therefore, in him, that is, in his cooperation; and he in us, that is, in our cooperation. For if we do not give him occasion, he will not confess for us. But he who denies does not deny in the power of God; wherefore he did not add "in me," but "he who has denied me." But perhaps, since every saint remains in Christ and Christ in him, this also is said according to that: [C ] "Whoever will confess in me," that is, remaining [in me], "I also will confess in him," remaining [in him]. "And everyone who will speak a word against the Son of Man, it will be forgiven him." This is: he who blasphemes against me, who am seen to be a mere Son of Man, eating and drinking, and dwelling with publicans and harlots, is pardonable, whether he repents or not. For it is not reckoned to him as sin if he does not believe. For what did he see in order that he might believe? Or rather, what did he not see that was worthy of disparagement? He saw a man dwelling with harlots, and therefore he blasphemes him; it is not, therefore, reckoned to him as sin. For it seemed probable; for how is he the Son of God who dwells with harlots? He will blaspheme, therefore, and call him an impostor who dwells thus, and yet makes himself the Son of God. But when one blasphemes against the Holy Spirit, he is unpardonable. ^D What he says is of this sort: When, seeing divine signs and great and excellent works, one disbelieves and slanders, attributing the operations of the Holy Spirit to Beelzebul, then he is blaspheming against the Holy Spirit, and saying that miracles are performed by an evil spirit and not a divine one; he is unpardonable and shall not be innocent, unless he repents. For to him who blasphemes against the Son of Man, no sin was reckoned; wherefore, even not repenting, he is pardonable. But to him who sees the works of the divine Spirit and blasphemes, without repentance he shall not be forgiven. For sin [...]

^A is held to be the greatest. "But when they bring you to the magistrates and powers, etc." Since our infirmity is twofold, and we flee martyrdom either through fear of punishments or through rustic simplicity, and the inability to give an account of the faith that is in us: He healed the fear concerning punishments by saying, "Do not fear those who kill the body," and He now also heals that which arises from rustic simplicity. For since not many wise according to the flesh believed, but the majority were simple folk, "Do not fear," He says, "you who are rustic and unlearned, nor be anxious how or what you shall answer to the tyrant when questioned, or what you shall say: there will be another manner of speaking. For the Holy Spirit will teach you in that very hour what you ought to say." And so what need is there of being anxious, if in that very hour you are to be taught by the Spirit? Thus, therefore, He instructs us for martyrdom in both ways: healing the fear that arises from bodily infirmity, and that which arises from lack of learning. ^B

"And one of the crowd said to Him: Master, tell my brother to divide the inheritance with me. But He said to him: Man, who made me a judge or a divider over you? And He said to them: See and beware of avarice, because a man’s life does not consist in the abundance of things which he possesses." Teaching us, the Lord, how we ought to despise temporal things, and that there is no need to be much occupied with earthly matters, He dismisses from Himself him who had called upon Him to divide the paternal inheritance; therefore He also says: "Who made Me a judge or a divider over you?" For since that man had failed to ask for useful things, and those conducive to the salvation of the soul, and was seeking to make Him a divider in earthly and temporal matters, for this reason He dismisses him as troublesome and unwilling to learn any of the things that are necessary, and this He does gently and not ^C harshly. By this, however, He teaches all, both those who were listening then and those who listen now, that all earthly things ought to be neglected, and that one should not contend with brothers over temporal business, but rather yield to them, even if they wish to be avaricious. For, "From him," He says, "who takes away your goods, do not ask them back." Those things, therefore, are to be sought which are useful and necessary for the salvation of the soul; therefore He also added, saying: "See and keep yourselves from avarice," warning us to flee this as a kind of diabolical pit. ^D To whom, however, did He say, "See and keep yourselves from avarice"? To those two brothers, since it was concerning an inheritance that they were contending. It was likely that one of those two had injured the other, and on that account He speaks to them about avarice. For this is a great evil; therefore Paul also calls it idolatry, perhaps as pertaining only to those who do not know God, or—which is even truer—because the idols of the nations are silver and gold. Therefore, he who worships silver and gold is like the worshippers of idols. For both adore and embrace the same material. Superfluous things, therefore, are to be fled. Why? Because not in a certain abundance...

of things does his life consist; that is to say, the measure of life is not extended along with ^A abundance. For he who possesses many things does not necessarily live longer, nor does longevity follow upon the multitude of riches. This is what the Lord says, overturning the reasonings of those who love riches; for since lovers of riches imagine that, as though they were lovers of life, they are providing for the wealth, and as if they were going to live for a long time, they gather from every side, He says: “O miserable and wretched man, will a long life really come to you from having much? Why then do you evidently toil for an uncertain rest? For it is uncertain if you will even reach old age, for the sake of which you treasure up. It is evident, however, that you are now spending yourself on the acquisition of money.”

Vers. 16-21. Dixit autem similitudinem ad illos, dicens : Hominis cujusdam divitis uberes fructus ager attulit, et cogitabat intra se, dicens : Quid faciam, quod non habeam quo congregem fructus meos? Et dixit : Hoc faciam, destruam horrea mea, et majora exstruam, et congregabo illuc omnia bona mea quæ mihi nata sunt, et dicam animæ meæ : Anima, habes multa bona reposita in annos multos, requiesce, comede, bibe, gaude. Dixit autem illi Deus : Stulte, hac nocte animam tuam repetent abs te : quæ vero parasti, cui cedent? Sic qui recondit sibi, nec est erga Deum dives.

Having said that the life of man is not extended along with a superfluity of money, to confirm this he brings forward also a ^B parable. And see how he describes to us the insatiable reasonings of the foolish rich man. For God was doing His part, and displaying His customary mercy; for not just a small piece of the rich man’s land, but the whole region brought forth abundant fruits for him. But he was so unfruitful in mercy that even before he received them, he kept them shut up. And see also the pleasures of the rich man: “What shall I do?” Does not the poor man also say such words, “What shall I do, since I have not wherewith I shall be fed, wherewith I shall be clothed?” Observe also the voices of the rich man: “What shall I do, because I have not where to gather my fruits?” Rest is a good thing indeed. If even the poor man says, “What shall I do, since I have not?” and the rich man says, “What shall I do, because I have not?”, what then do we gain by gathering more? For we do not gain rest, and it is ^C clear from our anxieties; rather, we only heap up a multitude of sins for ourselves. “I will pull down my barns, and build greater.” But if the region produces more in the future, will you again pull down and again build? And what is the use of pulling down and building? You have barns, the stomachs of the poor, which are able to hold many things, and which are indestructible and incorruptible; for they are heavenly and divine, since whoever feeds the poor, feeds God. See also another piece of foolishness: “My fruits, and my goods.” For he did not think that he had these from God; for if he had, he would have behaved toward them as God’s steward. But he thought that these were the produce of his own labors, and for this reason, ^D appropriating them to himself, he said, “My fruits and my goods,” saying, for he says, “I have no one as a sharer, no one...

^A whom I make a divider, they are not God’s, but mine: I therefore shall enjoy them alone; I shall not take God into the enjoyment of these things.” But since these thoughts of his are foolish, let us look to what follows. “Soul, you have many goods laid up for many years.” He defines for himself a length of life, just as if he had cultivated this also by tilling the earth: for did not this also spring up for you from there, nor is this your good? “Eat, drink, be merry.” Well done, what fine affections for a soul! For to eat and to drink is the good of an irrational soul: therefore, since you yourself have been allotted such a soul, you deservedly attribute these things to it. But the good of a rational soul is to understand, to reason, and to rejoice in the law of God and in good thoughts. But is it not enough for you to eat and drink, O fool, but do you also command the soul to pursue the most shameful and abominable pleasure that follows upon these things? For the Lord, by the word “be merry,” clearly indicated the most wanton passions that accompany the surfeit of food and drink. And God said to him, “Fool, this night they require your soul from you.” It is not said as if God were having a familiar conversation with the rich man, when it says, “And God said to him,” but it carries this meaning, that while he was considering these things, God said (for this parable is constructed to this end)—“Fool.” He calls him a fool, therefore, as one who has reasoned in a totally senseless manner, as we have demonstrated. ^B For every such person is a fool and vain, just as David also says: “Vain is every man,” and the cause is: “he heaps up, and does not know for whom he will gather them.” For how is he not a fool, who does not know that the measures of life are with God alone, and that no one is himself the definer of his own life? Observe also the word, “They require.” For like some cruel tax collectors, fearful angels require your soul from you against your will, inasmuch as you struggle against them on account of an immoderate love for the present life. For the soul is not required from the righteous man, but he gladly and exultantly commends it to God the Father of spirits, and does not bear death with difficulty. For he is clothed with the body as with a burden, which he lays down lightly. But the sinner, who has subjected his soul to the flesh and is too much attached to the body, has even made it flesh, and wishes to keep it indivisible; for this reason, it is said to be “required” from him, just as from a disobedient debtor who is handed over to cruel exactors. ^C See also how He did not say, “I require your soul,” but, “They require.” For the souls of the righteous are in the hand of God. And in truth, such a person’s soul is required in the night. For he has no light of divine knowledge shining upon him, but being in the night of the greed for riches, and darkened by it, he is overtaken by death. Thus, in any case, he who heaps up for himself is a fool, and is called senseless, and does not bring his thought to completion, but at the very moment of his thought is cut off entirely from life. But if he had gathered for the poor and for God, he would not have fared thus. Let us therefore take care that we be rich in God, that is, that we have confidence in Him and have Him as our wealth, and not say that these are “my goods,” but “the goods of God.”

^A If the goods are God’s, let us not deprive God of His goods. This is to be rich in God, to believe that if I give everything away and empty myself, nothing of what I need will be lacking to me; for God is my storehouse of good things; I open it and take what is necessary.

*And He said to His disciples: Therefore I say to you, do not be anxious for your soul, what you shall eat, nor for your body, what you shall put on. For the soul is more than food, and the body than clothing. Consider the ravens, for they do not sow, nor do they reap, which have no storehouse nor barn, and God feeds them. How much more do you differ from the birds? And which of you, by being anxious, can add to his stature one cubit? If therefore you are not able to do even the least, why are you anxious for the rest?*

The Lord leads the teaching toward more perfect things little by little. Observe, for instance, the order. He taught caution against avarice and added that parable concerning the rich man, showing through it that he is foolish who longs for more. Then, advancing in His discourse, He does not permit us to be anxious even about necessities. ^B Just as the devil, starting from small things, causes us to fall into greater evils (for which reason he is called “ant-lion” in Job), so the Lord, conversely, reverses his works. For He first puts to flight the great sins, then points out their origins.

Having shown us, then, to guard against avarice, He comes to the very root of it, that He might lop that off as well—I mean anxiety—and says: *Therefore I say to you*, because, He says, he is foolish who prescribes for himself measures of life greater than necessity requires, and is deceived by longing for more from this life, as was that rich man; therefore I say to you, do not be anxious for your soul, what you shall eat. Not that the rational soul itself eats, but because it appears that the soul cannot otherwise be bound to the body unless we are nourished; for this reason He spoke thus. ^C Furthermore, even a dead body is clothed, but it is not nourished. Since, therefore, it belongs to that which has a soul to be nourished, He rightly assigned the nourishment to the soul. Or is not even the nutritive power called a soul? Therefore, do not be anxious for the nutritive part of the irrational soul as to what you shall eat, nor for the body as to what you shall put on. Then He brings in a consideration: for He who gave the greater thing, the soul, will He not also give the nourishment? He who gave the body, will He not also give the clothing? ^D Then He proves that He nourishes us by the example of the ravens, bringing the birds into the midst. He could have brought forward holy prophets, such as Elijah or Moses, but He brings the birds for greater shame. Then He brings forward another consideration. Tell me, I pray, what to you gain by being anxious? Do you add even the least thing to your stature? No, indeed, rather you take away from your flesh. For anxiety causes it to waste away. If, therefore, you cannot add that which is the least, why are you anxious for the rest?

For if you cannot add even the least increment, why be anxious about the rest? It is evident that just as God gives the growth, so too He will give other things. ^B

*Consider the lilies, how they grow: they toil not, neither do they spin. I tell you, not even Solomon in all his glory was arrayed like one of these. But if God so clothes the grass which today exists in the field and tomorrow is cast into the oven, how much more you, O you of little faith? And do not seek what you shall eat or what you shall drink, and do not be uplifted. For all these things the nations of the world seek. But your Father knows that you need these things. But seek the kingdom of God, and all these things shall be added to you.* ^C

He set forth the example of the lilies to put us more to shame. For if God so clothes these—to the point that not even the glory of Solomon could ever be arrayed as one of them, and this despite the fact that the beauty of the lilies is not a necessity—how much more will He not clothe us, a precious creation, especially when the covering of the body is a necessity? What then, someone will say, do you command us not to farm? He did not say, “Do not farm,” but, “Do not be anxious.” It is not that I forbid working, but I forbid being anxious—that is, having one’s hope in oneself. Thus, he who works but places his hope in God lives without anxiety. For it is manifest that He cuts away anxiety as something that leads one away from God. ^D

Therefore He says: *And do not be uplifted*—for by "being uplifted" He means nothing other than distraction and an unstable turning of the mind, which thinks of one thing now and another then, leaping from this to that, and is always imagining something grander for itself. Is this not to be uplifted? Therefore, the Lord forbids this anxiety, that is, this being uplifted in such a way, because it leads us away from God, saying that all these things the nations seek. For anxiety does not stop at necessities, but, as I said, it always seeks something higher and greater; hence it is called "being uplifted," or "swelling up." What I mean is this: We do not have bread, and we are anxious about where we shall get it; and we do not stop there, but we also want the finest wheat, then wine, and that of the most fragrant kind, and on top of that roasted meats, and in addition to these, francolins or pheasants. Do you see the anxiety and the "uplifting"? For this reason the Lord cuts it off entirely, for the Gentiles seek these things. Furthermore, He brings forward another reason: that our Father knows that you need these things—and not just one reason, but many. He is a Father, He says, and if He is a Father, how will He not give? But He also knows—for He is not ignorant—that you do need them, and that they are not superfluous, but necessary to you. Since, therefore, He is Father, you have need, and He knows it, how would He not give? Seek therefore the kingdom of God before all things, and cast away anxiety about the cares of life, as it cuts us off from Him. And then all these things shall be added unto you. Do you see God?

^A If you seek small things, you do not please Him, for you dishonor His generous giving. If you seek great things, you shall receive those, and in addition you shall have the small things as well; for if He sees you occupied with His kingdom, it is absolutely necessary that He will provide for you in your own affairs. Or do we not also act this way in our own affairs, caring more for those who have surrendered themselves entirely to our service, and providing for them as if they were not providing for themselves? By how much more, then, does the Lord? The Lord therefore cuts away the anxiety concerning the necessities of life, so that He may persuade us to seek His kingdom; for it is not possible to be anxious about this. “Fear not, little flock,” for it is your Father's good pleasure to give you the kingdom.

^A “Sell your possessions and give alms; provide yourselves with moneybags that do not grow old, a treasure in the heavens that does not fail, where no thief approaches, and no moth destroys; for where your treasure is, there will your heart be also.” The Lord names those who wish to be His disciples a “little flock,” either because in this world the saints are few and very small on account of their voluntary dispossession and lack of money, or because they are inferior in number to the multitude of angels, which is immeasurable and incomparably superior to our situation; for that there are more angels is evident from the parable which the Lord spoke, that the shepherd rejoices over the one that was lost and found more than over the ninety-nine that did not stray. He indicated from this that just as the one is to the ninety-nine, so also is human nature to the angelic. “Fear not,” He says, “O little flock,” ^B which is to say, “Do not be faithless; for God cares for you and provides for you, even if you are not anxious.” Why? Because it seemed good and it pleases the Father to give you the kingdom. Since He gives you the kingdom, He will much more grant those things of the earth. Therefore, do not be faithless, thinking that if you practice voluntary poverty you will have no one to provide for you; but sell what you have and give alms, and make for yourself a treasure that does not fail. Then He persuades us also by irrefutable arguments. For here in this life, He says, the moth destroys, but in the heavens it is not so. Would it not, then, be foolish to store up treasures in a place where there is corruption? Then, since the moth does not destroy gold, He also said, “where no thief approaches.” For although the moth does not destroy gold, the thief steals it. Then, since not all things are stolen, He adds a reason that is greater in every way and irrefutable: ^C “For where your treasure is, there will your heart be also.” “Let it be granted,” He says, “that neither moth destroys nor thief approaches; yet to have one’s heart fixed upon a buried treasure, and to cast the divine possession of the soul into the earth, what degree of punishment is this worth? Or rather, how is it not the greatest punishment, if one were to consider it sensibly?” “Where your treasure is, there your heart will be; if it is in the earth, then your heart is there too; if it is in heaven, then it is there above.” Who, then, would not choose to be above

^A and not under the earth? Is it not better to be an angel than a mole, living always in the dirt?

Vers. 35-40. ‹Let your loins be girded, and your lamps burning, and you yourselves like men waiting for their lord when he returns from the wedding: that when he comes and knocks, they may open to him immediately. Blessed are those servants, whom the lord when he comes shall find watching. Amen I say to you, that he will gird himself, and make them sit down to eat, and passing will minister to them. And if he shall come in the second watch, and come in the third watch, and find them so, blessed are those servants. But know this, that if the householder knew at what hour the thief would come, he would watch indeed, and would not suffer his house to be broken through. Be you then also ready, because at what hour you think not, the Son of man will come.›

The Lord, having made his disciple free of superfluities and having stripped him of every anxiety and desire for temporal things, and having thus rendered him completely unencumbered, now makes him his minister. For he who would be a minister must be unencumbered and ready for action; therefore he says: *Let your loins be girded*, which means: be prepared in every way for the works of your Lord. ^B And *let your lamps be burning*, which means: do not live in darkness and without judgment, but let the light of the word be yours, which will show you what things must be done and what must not. This world, therefore, is night. Those are girded about the loins who lead the active life: for such is the dress of laborers, who have need of also having burning candles. For the active life also requires the gift of judgment, so that he who leads an active life may know not only what he ought to do, but also how. For many have indeed done good, but not well; such men were indeed girded about the loins, and they did works, but not well; they did not have burning lamps in their hands, that is, they did not have right judgment, but either fell into pride or into another precipice of arrogance. You shall observe also this, that first our loins are girded, and then the lamps burn. For first there is action, and then contemplation, which is the illumination of the mind. For the lamp is our mind, which, when it has the light of God shining within it, is then said to be burning. Let us therefore strive ^C to be endowed with virtue, having two burning lamps: the internal word in our affections, and the one which we proclaim;—the internal one, that it may illuminate the soul through all things; the one which we utter, that it may shine brightly on the tongue. May the internal one illuminate us, while the sermon of teachers, and that which is proclaimed, illuminates others. And let us be like men waiting for their Lord when he returns from the wedding. But who is this Lord other than Christ Jesus, who indeed assumed human nature and, as his bride, joined her to himself, and made a marriage, by joining himself to her in one flesh? Or rather, he does not make one marriage, but many. For daily, marriages occur in heaven of holy souls, which Paul commends to him, or if any ^D

^A of like mind with Paul, as pure virgins. But He returns from the heavenly nuptials, perhaps in the universal consummation of the world, when He shall come from the heavens in the glory of the Father. Or perhaps also at each person’s own death, arriving unexpectedly. Blessed, therefore, is he whom He shall find with his loins girded, that is, acting as a true Christian philosopher, and prepared for the ministry of God, and having the lamp of reason and judgment burning; and not only doing what is good, but doing it well, and receiving also the lamp of contemplation. For by having the loins girded, there comes to us the lamp of contemplation: or rather, two lamps, one which is in the heart, and another of speech. Of such a minister, the Lord Himself will also be a minister. For He will gird Himself, He says, and make them recline, and passing by, He will serve them. ^B Now, God "girds Himself" in that He does not supply to us the flood of all good things, but restricts it. For who can contain God, as great as He is? And this is manifest from the Seraphim, who cover themselves because of the excellence of the divine light. Furthermore, He makes His good servants recline: for He makes them rest wholly and in all respects. For just as one who reclines rests with his whole body, so in the second coming all the saints shall rest in all respects. For in this life they do not find rest for the body. But elsewhere, with their souls, their spiritual and divine bodies shall inherit incorruption, and they shall enjoy every rest, and God shall be all in all to them. ^C He serves [those] worthy [of it], requiting them with things equal; and just as they served Him, so He in turn serves them, and tenders to them a bountiful table, bestowing the sumptuousness of spiritual gifts. But by the second and third watch, you may understand the various times of our life. By way of example, let me say something: just as one who is awake in the second and third watch seems to be very vigilant (for at these hours men are held by the greatest and first sleep), so, I beseech you, understand that in the various states of our life there are hours that make us blessed, if we are found vigilant. Has someone plundered your wealth? Are your children dead? Have you suffered calumny? If in such times you have not fallen, but are found by God and Lord being vigilant, ^D and doing nothing beyond His commands: he will surely have found you vigilant in the second and third watch—that is, in a dangerous and grave time, which offers deathly sleep and a downfall to lax souls. There is, therefore, need for vigilance. For we are likened to a householder, who, if he stays awake, thieves will be unable to take anything from his possessions; but if he is sleepy, the thief escapes having taken everything. Now, by the thief, some in this passage indeed understand the devil, just as they understand the soul to be the house, and the person himself the householder; but this exposition does not appear sufficiently suited to the text. For in this place the coming of the Lord is compared to a thief,

because of its unexpectedness, as also one of the apostles says: ^A For the day of the Lord will come as a thief in the night. And here too, observe how the Lord interprets for us who the thief is; for He says: “Therefore do you also watch, for at an hour that you do not think, the Son of Man comes.” Some say that those who are more diligent than the rest are understood by the first watch; those who have made some progress by the second; and those who are even less than these by the third. Others have explained it by the different ages: the first, when we are young; the second, when we are men; the third, when we are old. Blessed, therefore, is anyone who is found watching at whatever age, and who does not conduct himself negligently in the working of the good. ^B

Vers. 41-44. “Then Peter said to Him: ‘Lord, do You speak this parable to us, or even to all?’ And the Lord said: ‘Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? Blessed is that servant whom his master will find so doing when he comes. Assuredly, I say to you, that he will make him ruler over all that he has.’” Peter asked this, as one having care for all, and anxious for his hearers, as a lover of his brethren, and as one to whom the Church was already entrusted, to see if He spoke this parable to all. But the Lord does not answer him openly regarding his question, yet He shows in a hidden way that the aforementioned parable was general, and reached all who are faithful. But [now, He says,] to you, the apostles, and simply to those deemed worthy of teaching or authority, hear now: “Who then is that faithful and wise steward?” The aforementioned parable, He says, fits many, ^C but now He speaks of those deemed worthy of authority, saying: I am at a loss as to who will be found possessing these, both faith and prudence; for this is rare and difficult to find. For just as in the administration of riches, if one is faithful to his master but not prudent, he squanders the master’s assets, not knowing how to administer them as is fitting, but does not give when one ought to, and causes greater harm to the master; again, if one were prudent and spends, but is unfaithful, he would be a thief, and the more so, the more difficult to detect, the more prudent he is; so too in divine matters there is need of faith and prudence. For I know many who seem to be endowed with virtue, piety, and faith; because they cannot govern ecclesiastical matters prudently, they are ^D harmful to the Church and destroy not only material means, but also souls. For instance, if someone has sinned a sin that offends his soul, if the one who presides is not prudent, but has only faith—that is, virtue without discretion—either from excessive rebuke or from untimely mildness, the one who has slipped is corrupted, and is not healed, but crushed. Whoever, therefore, is found faithful and prudent will be established in the ministry

^A of the Lord, that is, over all his servants, so as to give to each in due season the measure of grain—whether this be the word of doctrine by which souls are nourished, or the pattern of deeds and the instruction on how one ought to live. Blessed is he who is found acting in such a way, and the Lord will set him over all that he possesses, not only over the servants, but since he has deemed him worthy of a higher rank, He will set him over all things, so that he may hold both earthly and heavenly things in obedience, such as Joshua the son of Nun, such as Elijah—the former commanding the sun, the latter the clouds of heaven. And all the saints, simply put, as friends of God, make use of the things of their Friend; for common are the things of friends. And everyone who practices the active life in a quiet manner, and governs the servile passions, anger and desire, and distributes to each in due season the measure of wheat—anger, indeed, in such a way as to hate those who hate the Lord and to pine away over His enemies; desire, however, in such a way as to make the care of the flesh necessary, while ^B directing its entirety toward God—every such person, I say, is blessed, and he will also attain to contemplation, and will be established over all the things that are the Lord’s, having been deemed worthy for his contemplative mind to see and oversee all things, and not only those which do not belong primarily to the Lord, but also those which do belong primarily to Him, I mean the eternal things.

^C VERS. 45, 46. *But if that servant says in his heart: My Lord delays to come, and begins to beat the menservants and the maidservants, and to eat and drink and be drunken, the lord of that servant will come in a day he does not expect, and in an hour he does not know, and will cut him in pieces, and will set his portion with the unbelievers.* Woe to such servants, who, having received the gift of spiritual rule, unfaithfully carry out the stewardship entrusted to them, and eat and drink and are drunken—whether you wish to understand this drunkenness sensibly; for this happens even to the evil leaders of churches, who live luxuriously off the goods of the poor; or whether it pleases you to understand by drunkenness the perversion of the state of the mind through false doctrines or the love of riches. For such leaders strike the menservants and maidservants, that is to say, they are an occasion of stumbling to the weaker ones in the Church, striking their conscience. For the weak and ^D faint-hearted person, when he sees me, the high priest, leading my life wickedly, has his conscience struck, being scandalized, and receives wounds in his heart, and becomes weaker. But all these things happen to the faithless servant from his saying, “My Lord delays to come”; for from sloth, and from not reflecting upon the hour of death, such things come to pass. For if we reflected that the Lord is coming, and that death and the consummation of our life are at the doors, we would sin less. But behold also the punishment. He will cut him in pieces, he says, that is, he will deprive him of the gift of teaching. For lest anyone should think that the gift will serve him so that he might not be punished more severely—how, he says, could the gift serve him when he is found to be stripped of it? For to be cut in pieces signifies to be deprived of the gift. For indeed, he is then found to be miserable, because he is flesh and not spirit, for then we are in spirit,

according to the Apostle, when the Spirit of God dwells in us; but he who has not walked in the Spirit, but is in the flesh, and is found devoid of the spiritual life, is ranked with the unbelievers, as one condemned with the unbelieving world, having benefited nothing from his seeming faith. For true faith was not in him. For if true faith had been in him, he would have been a faithful steward; but now, because he was drinking and getting drunk, and wasting the things of the Master, he did not possess the true faith which is required of stewards. Well, therefore, is his portion set with the unbelievers; for having been deprived of the gift and denuded, he is found to be maimed and not whole.

Vv. 47, 48. « And that servant who knew the will of his master, and did not prepare himself nor do according to his will, shall be beaten with many stripes; but he who did not know, yet did things worthy of stripes, shall be beaten with few. For to everyone to whom much is given, much will be required from him; and to whom they committed much, they will ask for more from him. » In this place the Lord points out to us something more and more terrible. For ^B he says, not only will such a one be stripped of the gift, and this will avail him nothing for the remission of punishments, but the magnitude of his dignity will also become for him the cause of greater condemnation. For by as much as one who sins knows, by so much the greater punishment does he bring upon himself. And by what follows He makes this more clear. For to whom much was given, He says, much will be required from him, and to whom they committed much, they will ask for more from him. For by these things is signified the greater punishment that is to come for teachers. And so it is given to teachers and it is entrusted: it is given, for example, the gift of working miracles and healing diseases, but entrusted to them is the gift of the Word and of teaching. Now, in the case of « It is given, » He did not add, « They will ask for more »; but in the case of « It is entrusted » — for indeed the gift of the Word truly requires work, and the teacher is asked for more. For it behooves him not to be slothful and lazy, but to multiply the ^C talent of the Word. Therefore, you should understand, « to whom they committed, » as « to whom it was lent much »; for here He called the loan a deposit. But some ask: « Be it so, the one who knows the will of the Master and does not do it is rightly punished, but why is the one who does not know punished? » Because he too could have learned, yet he did not wish to, but out of slothfulness he became the cause for himself of not having learned, so that for this reason he is to be punished, because he did not learn of his own volition. Let us tremble, brothers; for if he who knows nothing at all is worthy of stripes, what excuse will set free those who sin with knowledge, and especially if they are teachers? For their condemnation is more grievous.

Vv. 49, 50. « I have come to cast fire upon the earth, and what do I wish if it is already kindled? But I have a baptism to be baptized with, and

^A how am I constrained until it be accomplished? » By fire is understood the preaching, for the Word is a fire, consuming every material and dross-like thought, and disappearing the idols, of whatever matter they might be. But also, the zeal for what is good, kindled in each of us, is understood; perhaps this also comes through the Word of God, and is not unlike the former. With this fire, the Lord wishes our hearts to be kindled; for we must have a burning zeal for what is good. For, « what do I wish » stands for « how much do I wish, if it is already kindled? » For He hastens the kindling of this fire, just as Paul also says: « Fervent in spirit. » And again: « For I am jealous of you with the jealousy of God. » And by baptism, He means His own death. For since this fire was not to be kindled in any other way than after His death—for from that time forth the preaching and the zeal increased—for this reason He adds also about death, calling it a baptism. And desiring this vehemently, He says: « And how am I constrained, » that is, how anxious I am and how I am pressed, « until it be accomplished? » For I thirst for the death for the salvation of all. And the Lord came to cast fire, not only upon all the earth, in which the preaching and the faith have been spread, but also upon the soul of each one, which is indeed thorny and barren earth, but by the divine Word is ignited as it were by fire, and becomes receptive to the divine seeds, and fruit-bearing spiritually. For when the divine grace touches a soul invisibly, it seems to burn with the desire for God in a way that cannot be described, just as, indeed, those with Cleopas were, being touched invisibly by such a fire of the grace of God, ^B saying: « Was not our heart burning within us? » Whoever, therefore, has experienced such an affection will know what we are saying. But many experience this also when the divine Scriptures are read, or the lives of the holy Fathers, or when they are exhorted or taught by some, being kindled toward the good in their souls; and some burn until the end, but others grow cold straightway.

« Do you think that I have come to give peace on the earth? No, I tell you, but rather division. For there will be from now on five in one house divided, three against two, and two against three will be divided: father against son, and son against father; mother against daughter, and daughter against mother; mother-in-law against her daughter-in-law, and daughter-in-law against her mother-in-law. » Christ is indeed our peace, but, « I have not come, » He says, « to give peace. » Whence the saying seems like a riddle. We say, therefore, that not every peace is blameless and good; but it is often dangerous and casting one far from divine charity, such as when we have peace and conspire in the destruction of the truth. This peace, therefore, Christ did not come to give; on the contrary, He wishes us to be divided against one another for the sake of the good, which even happened in the persecution; for in one house a pagan father would differ from a faithful son, and a mother from a daughter, and vice versa. ^C But how, having said five in one house

^A divided, has He ^B set down six persons in the enumeration? We say, therefore, that one person is assumed twice. The daughter and the daughter-in-law are the same person; for she is called daughter if one refers to the mother, but daughter-in-law if to the mother-in-law. There will therefore be three divided—the father, the mother, and the mother-in-law—against two, namely the son and the daughter. For the daughter, as we said, being one person, receives two relationships; according to this she appears to be a double person when presented to the mother and the mother-in-law. But understand for me simply, by father, mother, and mother-in-law, all the old things, and by son and daughter, all the new. The Lord, therefore, wills that His new and divine precepts and dogmas should fight against our ancient, wicked customs and dogmas.

Understand it also in this way: the father represents the mind, the son the reason. A division of these takes place in every house—in the house of a man, I say. To speak more clearly: the mind of Dionysius the Areopagite was illuminated and received the preaching, but the gentile reason, striving to demonstrate through dialectic snares that he should follow them, resisted his mind, which had so readily accepted the faith. Do you see the division of father and son fighting against each other on account of Christ and the preaching? You may also call the mind the mother and mother-in-law, and the daughter and daughter-in-law the sense. And so there is a battle ^C between these on account of Christ, with the mind rising up against the sense whenever the mind persuades one to prefer the non-flowing to the flowing, the invisible to the visible, and has many demonstrative aids to this end. But a war is also waged by the sense against the mind; for the sense, led to faith through miracles and visible signs, does not believe in the thoughts of the mind, nor does it wish to follow the gentile demonstrations which compel those who pay attention to them not to believe that God became man or that a virgin gave birth. Such are the deliriums of the gentiles, serving the nature of things. Yet the sense, through the miracles that are seen, is a guide to the knowledge of God superior to any demonstration. Not every peace and concord is good; rather, there is a time when even battle and dissension appear as something divine. Therefore, let no one love the wicked; and even if father and mother ^D are found to be opposed to the law of Christ, one must fight against them as enemies of the truth.

VERS. 54-59.

^A He spoke of a sword; because it was likely that the listeners would be troubled, not understanding what was being said, he says: "Just as you recognize the qualities of the air from certain signs, so you ought to have recognized my coming from those things which are said, and from those things which are done by me." For indeed, my words show me to be contrary to you, and my works likewise. For you are tax collectors and plunderers, but I have nowhere to lay my head. You ought, therefore, just as you deduce rain from the cloud and scorching heat from the south wind, so also to test the time of my coming, and to infer that I did not come to bring peace, but rain and disturbance. For I myself am a cloud, and I come from the west—of the human nature I speak—which was formerly lowly and had a great darkness from sin. ^B But I also came to cast fire, and to make scorching heat; for I am the south wind (Auster), a fervent spirit, and opposite to the coldness of the north; since I also appeared from Bethlehem, which lies to the south. Having said these things, he teaches them now also about praiseworthy peace; for since he had pointed out a praiseworthy division, he shows also the blameless peace, and says: "When your adversary drags you to the tribunal, make an effort on the road, hurry and labor"—for "make an effort" signifies this: to think of every way by which you might be delivered from him. Or otherwise: "Make an effort" is understood as, even if you have nothing, borrow, and give "effort"—that is, usury—in order to be delivered from him, lest he drag you to the judge, and the judge hand you over to the exactor, and the exactor throw you into prison until you pay the last lepton. The Lord says these things, terrorizing through them those who are duller ^C and compelling them toward making peace, knowing that those who are more earthly are corrected more by fear of loss and punishments, and on that account he says these things. These things are understood also regarding the devil; for he is our adversary. When, therefore, we are on the road—that is, in this life—let us make an effort, by devoting ourselves to virtue, to be delivered from him and to have nothing in common with him, lest in the coming judgment he hand us over to the Judge. For the works of his which we did here, these very things hand us over to the judgment, and the Judge hands us over to the exactor—to a certain tormenting and malicious power—and thereafter punishes us until we pay for even the minute sins and have fulfilled the measure of the punishment. But the measure of the punishment is never filled; therefore we shall always be punished. For if we shall remain in prison until we pay the last lepton, and we are never going to pay, it is manifest that the punishment will be eternal.

CHAPTER XIII

VERS. 1–5. There were present some at that very time reporting...

to him about the Galileans whose blood Pilate had mingled with their sacrifices. And Jesus answering said to them: "Do you think that these Galileans were worse sinners than all the Galileans, because they suffered such things? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen upon whom the tower in Siloam fell and killed them, do you think they were debtors beyond all the men dwelling in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish." Judas the Galilean, whom our evangelist himself also mentions in the Acts, being ostensibly learned in the Law, persuaded many other Galileans to be led away by his dogma. He taught that one should not endure calling any man "lord," ^B not even for the sake of honor or courtesy, and not even the sovereign himself. Hence, many of them were severely beaten because they would not call Caesar "lord." They also taught that no sacrifices should be offered other than those established by Moses; therefore, they prohibited the sacrifices offered on behalf of Caesar and the Roman nation. It is probable, then, that Pilate, being indignant at these things, ordered those Galileans to be slaughtered over the very sacrifices which were forbidden by them to be made on behalf of the Roman nation, so that their blood was mingled with the blood of the sacrifices. Some, therefore, reported these things to the Savior as though they had been done out of piety, wishing through this to learn what was pleasing to him regarding these matters. For some thought that they had suffered most justly, as being ^C sinners and seditious persons who provoked Pilate to hatred against the Jews; for their insistence on not calling Caesar "lord" affected the entire nation of the Jews. The Savior, therefore, does not deny that they were sinners, but he says that they did not suffer these things because they were greater sinners than the rest who had not suffered. For unless you repent and cease from sedition and kindling civil wars, and hasten to appease God with your works, you will suffer worse things. For it is not fitting, under the pretext of piety, to seek one’s own glory and to stir up civil seditions. Furthermore, the tower that had fallen in Siloam was a presage of what was later to happen to the people: for through the few who perished at that time, he instructed the many that they themselves were to suffer ^D graver things. For the tower is a figure of the whole city, and the eighteen a figure of the whole nation. For when the city fell under Titus, the entire people, remaining in their unbelief, perished together. Let this be an admonition to us in those things which happen daily. For when some fall into temptations, while we are placed outside of temptation, let us not cast aside our concern and fear, as if we, being just, were not subject to these things; but on the contrary, let us rather be taught that they are punished in this so that we might be made better; for if we are negligent, we shall suffer even more grievous things. VERS. 6–9. He also spoke this parable: "A man had a fig tree planted in his vineyard, and he came seeking

^A fruit in it, and found none." And he said to the vinedresser, "Behold, for three years I have been coming seeking fruit on this fig tree, and I find none; cut it down, why should it even use up the ground?" But he answered and said to him, "Sir, leave it also this year, until I dig around it and put in fertilizer. If it bears fruit, well; but if not, in the future you shall cut it down."

Consequentially, He introduces this parable; for because He had said, "Unless you repent, you will all perish," ^B He rightly appends this parable. The fig tree, then, is the generation of the Jews, making only bitter leaves but providing no fruit. It stood in the vineyard of God, that is, in the Jewish way of life. The master of the house is Christ, who came and sought the fruit of faith and good works in it, and found none. He came for three years: through Moses, through the prophets, and for the third time, through Himself. Yet, because they did not repent, He cut them off from the love of God; for they are no longer called the nation of the Lord and a holy people; instead, in their place, the nations ^C who are able to bear fruit have been introduced.

It may be that the whole of humanity is understood as the fig tree; the master of the house is God the Father; and the vinedresser is the Son of God, who dwelt among us to labor over and purge our vineyard. Christ does not allow this fig tree to be cut down as barren, saying, "Leave it also this year." For if they were not improved by the law and the prophets, and did not render the fruit of repentance, yet I will irri- ^D gate these people with My own doctrines and sufferings, and if they bear the fruit of obedience, well; but if not, in the future You shall cut it down, removing them from the lot of the righteous.

Our nature has three times been sought in vain for fruit: first, when we broke the commandment in paradise; second, when the law was being given and they made a calf, and "changed the glory of God into the image of a calf that eats grass" (Ps. CV, 20); and finally, for the third time, when they rejected the Lord and Savior, saying, "We have no king but Caesar."

Each one of us is also a fig tree planted in the vineyard of God—that is, in the Church, or, to speak simply, in this world. God comes, therefore, seeking fruit, and if He finds you without it, He commands that you be cut down from this life; but the vinedresser pleads that you be spared. Who is this vinedresser? Either one’s own guardian angel or even the person himself, for each person is the vinedresser of his own vineyard. Often, therefore, when we fall into lethal illnesses or other dangers, we say, "Leave it, O Lord, also this year, and we shall repent." For this is what "digging" and "putting fertilizer around it" signifies. The soul is "dug" when the dust of worldly cares is shaken off and it becomes lightened. "Fertilizer" is applied to it, that is, the fervor of a humbler way of life, one despised by all; for when someone casts himself from glory into an inglorious life for the sake of the salvation of his soul, he is said to put fertilizer around his soul to

^A make it bear fruit. If we do indeed produce fruit, well and good; if not, he no longer leaves us in his vineyard, but cuts us off from this world, so that we may not occupy the place in vain. For anyone who sees a sinner delaying for a long time takes offense and becomes worse; and thus the sinner is found neither bearing fruit himself, nor allowing another who is able to bear fruit to do so. But if he is cut off from this life, perhaps those who see him cut off, coming to their senses, will change and bear fruit. The master of the house is said to come to the fig tree for three years, perhaps because of the three laws given to us, through which the Lord comes to us: these are the natural law, the law of Moses, and the spiritual law. We ought, indeed, to have borne fruit, being instructed by the natural law; for nature itself teaches what is fitting. But since he found the natural law useless in us, he gave the Mosaic law as a helper to the natural law. And since this too was found useless because of our sloth, he gave the spiritual law. When, therefore, these three have not improved a person’s soul, and one is not improved even by God's long-suffering and loving-kindness, then he is no longer allowed a future; for God is not often mocked by delays. But perhaps you might also understand the three years as the three states of the ages? Childhood, that is, the adolescence of eighteen years; the adult stage; and the third, of those who are already beginning to grow old. When, therefore, in old age, the third year, we do not give fruit, and we are still permitted to live so that we may apply fertilizer—embracing a life of repentance, base in the eyes of the world but precious for Christ’s sake—and then even then we lie, the Lord will no longer spare us, but will cut us off, so that we may not occupy the earth in vain and cause injury to others. This explanation seems to me more consistent with the proposed subject. ^B

Vers. 10-17. And he was teaching in one of the synagogues on the Sabbath; and behold, there was a woman who had a spirit of infirmity for eighteen years, and was bent over, and could not at all straighten herself up. And when Jesus saw her, he called her to him and said to her: Woman, you are freed from your infirmity. And he laid his hands upon her, and immediately she was made straight, and she glorified God. But the ruler of the synagogue, answering in indignation because Jesus had healed on the Sabbath, said to the crowd: There are six days in which one ought to work; in these, therefore, come and be healed, and not on the day of the Sabbath. ^C But the Lord answered him and said: Hypocrite, does not each of you on the Sabbath release his ox or his donkey from the stall and lead it away to water? And ought not this woman, a daughter of Abraham, whom Satan has bound, lo, for eighteen years, to be released from this bond on the day of the Sabbath? And when he said these things, all his adversaries were shamed, and all the people rejoiced over all the glorious things that were being done by him. This infirmity had befallen the woman through the affliction of the devil, just as the Lord says, whom Satan bound for eighteen years. For perhaps because of her sins, she was abandoned by God and Satan punished her. All ^D

^A evil things are brought upon the bodies of men by Satan, when it is permitted from above by God. For he was the author of all difficulties for the human race from the beginning, when it was permitted by God; since, from the beginning, he was the cause of our fall from the incorruption in which we were created, and of our being bound to a sickly body capable of passions—for we understand this, by all means, as the coats of skins. However, the Lord, with a most god-befitting voice and one filled with authority, drives away the disease of this woman. He also lays His hands upon her, that we may learn that the holy flesh ^B has borne the power and energy of the Word; for it was His own, and not that of some other being, apart from Him, existing separately and hypostatically, as it seems to the impious Nestorius. Such, therefore, is the goodness of the Lord, and thus He showed mercy to His own creature. But Satan, who from the beginning had bound the woman, grieving at her deliverance and wishing that she be afflicted even more, binds the ruler of the Synagogue with envy, and through his mouth casts aspersions upon the miracle; for thus, in every place, he attacks good things. He is therefore indignant that the healing happened on the Sabbath, whom the Lord ^C rebukes with a most graceful example of brute animals. Whence, not only was he himself put to shame by such words, but all others who opposed Jesus were also put to shame by these arguments. For it was very foolish to forbid anyone from being healed on the Sabbath, on account of the rest ostensibly commanded by the Law for the Sabbath. Therefore, those who opposed Jesus were put to shame by the words, but the crowds rejoiced at the works, as those others did not rejoice at the works, but were enraged at Christ performing miracles. But the crowds, as those benefiting from the signs, rejoiced, enjoying the healings. Take these miracles, I pray, ^D and apply them also to the inner man; for the soul is bowed down when it inclines only toward earthly cares, and imagines nothing heavenly or divine; wherefore it is also said to be ill for eighteen years. For when someone is weak in the keeping of the commandments of the divine Law, which are ten, and in the hope of the eighth age, he is said to be bowed down for eighteen years. Or is it not the case that he who is attached to the earth, and always sinning, both disregards the commandments and does not await the age to come? But the Lord heals such a soul on the Sabbath and in the Synagogue. For when one gathers within oneself the thoughts of confession—for Judah is called confession—and keeps the Sabbath, that is to say, rest from evils, then Jesus heals him, not by word alone saying to him, "You are loosed from your infirmity," but also by laying on hands. For it is necessary for us to receive the cooperation of the divine hands in order to perform the works of virtue, and not to be content with being instructed by word and teaching alone, and think we have obtained health.

Verses 18–22.

^A He says again: "To what shall I liken the kingdom of God? It is like leaven which a woman took and hid in three measures of meal, till it was all leavened." And He was going through cities and villages, teaching, and making His journey to Jerusalem.

He compares the kingdom of God to a grain of mustard-seed; and the kingdom of God is the Word and the preaching. For through the preaching, He reigned in the souls of men. Just as the mustard-seed seems indeed to be small, but possesses great power, so too the Word of the Gospel is despised by many and appears to be foolishness; but when a man receives it and casts it into the garden of his own soul, he makes it a great tree, so that it extends branches, and the birds of the air—that is, those men who strive to fly toward high things—nest in these branches. For those who have risen above earthly things find rest in the branches of the preaching, that is, in the developed doctrines. ^B To give an example of what I mean: Paul took the grain—the small instruction by Ananias—but having planted this grain in the fertile garden of his soul, he made branches—many and good doctrines, I say, and epistles—in which not only those who were then high in mind and wisdom, such as the Corinthians, Dionysius, Hierotheus, and many others, found a nest, but also those in all times thereafter.

The "grain of mustard" can also be understood as the Lord Himself: for He seemed lowly, being a carpenter's son and most poor. But when He fell into the heart of the earth by being put to death and buried in the garden, He produced beautiful branches, the Apostles, in whom rest all who were previously agitated and harassed by the spirit of error, namely the Gentiles; who were compared to birds because of a mind easily moved, prone to illusion, and of great ^C levity. For such are all who err, likened to the birds of the air, that is, of the heavens.

Again, the divine Word is likened to the leaven which a woman—that is, human nature—took and hid in three measures of meal, that is, into body, soul, and spirit, so that these might be sanctified, as the blessed Paul says, and become one lump by communion with the Holy Spirit. Alternatively, you may understand the "woman" as the soul, and the "three measures" as its tripartite nature: the rational, the irascible, and the concupiscible. If, therefore, anyone hides the Word of God in this tripartite nature, he will make the whole of it spiritual, so that the rational part does not wander in its doctrines, nor the irascible and the concupiscible parts act without reason, but they are all leavened and assimilated to the Word of God.

And Jesus was going through cities and villages, ^D teaching; for He neither frequented only the small places, such as the villages, while neglecting the cities—which is what those who wish to deceive the simpler folk do—nor, in visiting the cities, did He neglect the small ones as a parade-maker and lover of glory; but as a common Lord, or rather as a Father providing for all, He went about everywhere. Does He, therefore, pass through outer cities where there were not so many lawyers, while He flees from Jerusalem, as if fearing to be reproved by the lawyers, or suspecting lest by them

^A be killed? It is not to be said that this is the reason; but, he says, He was making His journey to Jerusalem. For where there are more who are sick, there the physician should the more pressingly insert himself.

VERS. 25-30. ^B "Ait autem illi quidam: Domine, an pauci sunt qui salutem consequantur?" He, however, said to them, "Contend to enter through the narrow gate; for many, I say to you, shall seek to enter, and shall not be able. When the householder shall have risen up, and shall have shut the door, and you begin to stand without, and to knock at the door, saying, 'Lord, Lord, open to us,' and he shall answer and say to you, 'I know you not whence you are,' then shall you begin to say, 'We have eaten in your presence, and we have drunk, and you have taught in our streets.' And he shall say, 'I tell you, I know you not whence you are; depart from me, all you workers of iniquity.' There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and yourselves cast out. And they shall come from the East and the West, and from the North and the South, and shall recline in the kingdom of God. And behold, there are last who shall be first, and there are first who shall be last."

There are few who are saved, because the narrow way cannot receive the many. Now the Lord is the householder, who calls all men together to a banquet and to the enjoyment of eternal goods. All, therefore, who are endowed with virtue have hastened to enter even until the time of the banquet; but all the slothful and lazy, who came after the time of the banquet, are excluded. The hour of the banquet is this present life. For this time is indeed a banquet, in which we are prepared to be received into the spiritual feast. When, therefore, the householder shall have been awakened—that is, when He shall have risen up for judgment—and shall have shut the door—I mean the way of virtue, which cannot be traversed after we have departed from here; for while we are in this life, the way of virtue may be entered—then those who have lived more negligently in this life begin to knock at the door; then, I say, then through useless repentance they seek the way of virtue, calling it back as it were with bare words, ^C as if with knockings and clamors, yet lacking the deeds. But the householder, when He has justly shut them out, pretends not to know whence they are; and deservedly so, for they are of the devil, but the Lord knows His own. Moreover, that which He says, "We have eaten and drunk in your presence, and you have taught in our streets," is spoken simply toward the Israelites. For the Lord was born of them according to the flesh, and He ate and drank with them. But it can also be understood more sublimely: "We have eaten and drunk in your presence." For, performing the legal worship and offering to God the sacrifices of blood, they ate and rejoiced; they also listened to the divine books in the synagogues. For in every way the Lord also taught through the prophets; for the prophets did not propose their own words, but proclaimed the divine ones; wherefore they also said, "Thus says the Lord." It was not sufficient, therefore, for the Jews for justification, that worship through the shedding of blood, not accompanied by the faith that justifies the ungodly. And

^A these things would also be appropriate for the Christians of my day who nevertheless are careless in their lives. Or do we not also eat the divine body and drink the blood of God before Him, approaching the mystic table daily, and does not the Lord teach in our broad souls? But there is no benefit if we become hearers of the divine law and not doers; on the contrary, such hearing will even lead to a greater occasion for torment for us, just as the reception of divine sanctifications also stands as a judgment. Observe, however, that those are rejected whom the Lord teaches in the broad places; but if we have Him teaching us, not in broad places, but in narrow and afflicted and contrite hearts, we shall not be rejected. And the statement, “There will be weeping, when you see Abraham and Isaac and Jacob,” is appropriate both to the Israelites to whom He was speaking, and to those who are currently unbelieving. For the Jews were especially stung by hearing that others from the Gentiles would rest with Abraham and the fathers, while they themselves would be thrust out. It also applies to us who do not perform works in accordance with our faith; for we also boast in the law of Christ, and then by transgression we reject Him. We seem to be first, inasmuch as we are instructed from our swaddling clothes in His word and have been preferred over those who have only a small amount of time of life at the end of their days. Having put on Christ, we shall be last compared to the Gentiles who have believed and lived in a manner pleasing to God.

VERSES 31–35

On that same day, certain Pharisees approached, saying to Him, “Depart, and go from here, because Herod wants to kill you.” And He said to them, “Go and tell this fox, Behold, I cast out demons, and perform healings today and tomorrow, and on the third day I am perfected. Nevertheless, I must journey today and tomorrow and the following day, because it cannot be that a prophet should perish outside of Jerusalem.” ^C Consumed by envy, the accursed Pharisees attempt to terrify the Lord and threaten Him with Herod; for they did not want to see Him performing miracles, lest He draw the crowds to Himself by the multitude of signs, and by the power of His word, teaching, turn them to Himself. Therefore, they make Herod a pretext and pretend to have concern for the Savior. But He, knowing their hearts, answers them mildly and in a veiled manner, as was His custom, and says, “Tell this fox.” ^D And indeed, it seems as though He calls Herod a fox, but signifies the Pharisees, if one examine it closely. For He did not say, “that fox,” but “this,” using an ambiguous expression, and that cleverly. By saying “fox” in the singular, He gave them reason to suspect Herod; but by saying “this,” which is a demonstrative pronoun, He insinuated that those men themselves were the cunning ones. For in truth, the Pharisees were manifesting the malicious and deceitful nature of foxes. But observe, I pray, how He responds to their malice. Since they were envious because of the healings and were casting upon Him fear of Herod, He therefore says that which He knew would grieve them most: “Behold,” He says, “I perform healings, and cast out demons.” For, as has been said, they were hounding Him for this reason, that by displaying miracles many

^A they might be enticed to believe in Him. But “today and tomorrow” signifies more days: just as we ourselves are accustomed to say in familiar discourse: “Today and tomorrow this will be done”—not at all circumscribing the task within so short an interval, but signifying that it will be done soon—so also Christ, saying, “I perform healings today and tomorrow, and on the third day I am perfected,” did not at all mean that He must necessarily be perfected on the third day, but He signifies that His death would happen shortly. Nevertheless, it behooves Me today and tomorrow—that is, for some time—to remain in this place and work miracles, and on the next day to journey to Jerusalem ^B; for there I have set the limit of My passion for Myself. For since they were saying to Him, “Depart, because Herod is about to kill you”—and they were saying these things in Galilee, for Herod ruled over that region—He reveals to them that even if Herod wished it very much, it would not be possible for Him to be killed by him; for it was not in Galilee, but in Jerusalem, that it was pre-ordained for Christ to suffer. And that I may explain the saying of the Gospel to you more clearly, do not understand that I must journey “today and tomorrow,” but stop at “today and tomorrow,” and thus say, “on the next day I journey,” just as we are often accustomed to say when counting: “I leave on the second and third day of the week”—not as though I were intending to leave on the second day ^C as well, but only counting those two, so as to indicate the third. So also the Lord here, as if counting, says, “It behooves Me today and tomorrow, then on the third to journey to Jerusalem; for there My end is fixed.” And as we said above, the Lord does not say these things as if circumscribing His life within three days, but He signifies that He will remain for more days, yet not for a very long time; as if He were saying these things to those who envied Him: “Why do you meditate on My death? Behold, after a little while this will happen.”

But when you hear that it is not possible that a prophet should perish outside of Jerusalem, do not think that a compulsive necessity was laid upon the Jews to do such things because of these writings, but that this is said in accordance with their bloodthirsty ^D intent; just as if one were to say, seeing a very cruel and most bloodthirsty robber lying in wait on the roads, “It is not possible for this road, on which the robber lies in wait for those passing by, to be pure of blood.” For altogether, he says that which is consistent with the works of the robbers. Thus, therefore, in Jerusalem, which the robbers, the Pharisees and Scribes, have occupied, it is not possible for the Lord of the prophets to perish in any other place than in that where the robbers are; for, being accustomed to shedding the blood of the servants, they will also kill the Lord.

Verses 34, 35. “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her, how often I wanted to gather your children together, as a bird [gathers] her brood under her wings, and you were not willing? Behold, your house is left to you desolate. And I tell you, you will not see Me, until the time comes when you say: Blessed is He who comes in the name of the Lord.” By the duplication of the name He shows the love which He [has toward them...

the Lord has for them. For just as a lover, when scorned by his beloved, calls back the adulterous Synagogue, ^A so He shows His own mercy, in that He often wished to gather them together, and He signifies their arrogance by saying, "Because you would not, I leave you behind." For I have so hated your wickedness that I do not even call the temple my house, but your house. For as long as you were conducting your life well, the temple was mine; but because you contaminated it and have made it a house of trade and a den of thieves through your many kinds of profiteering, and by your greed of mind destroying one another—for this is what the trade of robbery is, tripping up a brother and seizing what is his, which is what robbers also do; for they attack travelers so as to seize their goods—and since you have made the temple a den of thieves through the sort of trade which you were carrying on ^B in the very place of prayer, it shall no longer be my house, but yours.

But do not understand "house" to mean only the temple, but the entire generation of the Jews as well. For Scripture is accustomed to call even a race a "house," as: "House of Levi, bless the Lord" (Ps. cxxxiv, 20). And in this place, "Your house is left" can be understood to mean, "Your race is left by me," just as He says elsewhere through the prophet, "I have left my house, I have abandoned my heritage." For He calls the Israelites "house" there. He shows, moreover, that even before this, He Himself was the one who upheld them and delivered them from their enemies. Finally, by saying, "You shall not see me until you say, Blessed is he who comes in the name of the Lord," He signifies the second ^C coming. For then, even against their will, they will confess Him as Savior and Lord, when it will be of no benefit to them. What then? Did they not see Him from the time when He said these things? Indeed they did. For by saying, "You shall not see me from that time," He does not signify the hour that then was, but the time after the cross; just as if He had said: "From the time that you crucify me, you shall no longer see me until I come again."

CHAPTER XIV.

Concerning the dropsical man. Concerning not desiring the places of honor. Concerning the propriety of inviting the poor to a banquet rather than friends. Concerning those invited to a banquet. The parable concerning the building of a tower.

VERSES 1-6. "And it came to pass, when he went into the house of one of the rulers of the Pharisees on the Sabbath to eat bread, that they were watching him. And behold, there was a certain man before him who had dropsy. And Jesus answering said unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath? ^D But they remained silent. And taking hold of him, he healed him, and let him go. Answering them, he said, Which of you shall have an ass or an ox that falls into a pit, and will not straightway pull him out on the Sabbath day? And they could not answer him to these things."

The Lord, knowing well the moroseness of the Pharisees, enters their houses. The cares

of the Lord were for the profit of souls, and for this reason He entered in; for it was possible for them, had they so wished, to be profited either by his word and teaching, or by the demonstration of miracles. When, therefore, the dropsical man came into the midst, the Lord did not consider how He might not scandalize them, but how He might bestow kindness upon one who stood in need of healing. For it behaves us, where great profit arises, not to be concerned about the foolish who take scandal. He rebukes, moreover, the folly of those who were about to find fault with Him, and for this reason He asks: "Is it lawful to heal on the Sabbath, or not?" For does He not manifestly mock them as foolish? Inasmuch as God has blessed the Sabbath, and they themselves prevent doing good on it, and make it altogether accursed? For a day that admits no good work is not blessed. But they, knowing whither the question tended, were silent. Then, indeed, Jesus does what was His own to do, and by his touch heals the man; then He also puts the Pharisees to shame through this, saying to them, as it were, such things: "If the law forbade showing mercy on the Sabbath, would it not have been a care to you if your son had been in danger on the Sabbath?" And what do I say, a son? You would not even have left an ox without help if you saw it in danger. How, therefore, was it not foolish to watch and begrudge the healing of the dropsical man on the Sabbath? A dropsical man is everyone who acts wickedly through a dissolute and fluid life and is grievously ill in his soul, and who is in need of Christ; and he shall be healed clearly if he is [placed] ^B before Christ. For he who always considers himself to be in the presence of God, and that he is being seen by Him, will sin least.

"And He spake a parable to those who were invited, marking how they chose out the chief places, saying to them: 'When thou art invited by any man to a marriage feast, do not recline in the highest place, lest a more honorable man than thou be invited by him; and he that invited thee and him come and say to thee, Give place to this man; and then thou begin with shame to take the lowest place. But when thou art invited, go and recline in the lowest place, that when he who has invited thee comes, he may say to thee, Friend, come up higher; then shalt thou have glory before those who are reclining with thee; because everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted.'"

Do you see what the feasts of Christ are like, and that they are turned towards the profit of the soul, not the gluttony of the belly? For behold, He healed the dropsical man and taught the Pharisees that it is good to do well on the Sabbath. And since He saw them also clamoring about the first seats, He heals this passion too, which begins not from a small pretext, but from a great and hardly escapable cause—I mean vainglory. And let no one think that the teaching concerning this is small and unworthy of the magnificence of God; for, on the one hand, you would not call even a compassionate physician one who promises to cure the gout and all those diseases worth mentioning, yet refuses to treat a bruise of a finger or a toothache. Furthermore, how can the passion of vainglory be small, which was troubling all those ^C who were seeking the chief places? It was necessary, therefore, it was necessary for Christ, the teacher, leader, and perfecter of humility, to heal all

^A the branches of the root of vainglory. And consider this, too: if the time of the meal had not arrived, and the Lord had been discourseing about these things, leaving aside talk of other matters, then the rebuke would have had a cause; but now, when the hour of dinner was present, and the disease of ambition was troubling the wretched before the eyes of the Savior, there was an opportunity for admonition. For see, in another way, how it frees a man from much blame, and how it makes him decorous. For how full of shame it is when, having sought a place not befitting you, ^B then, the one more honorable arriving, the one who invited you should say, "Give place to this one," and this repeatedly, and you descend, while those others take the chief seats? But on the contrary, how worthy of praise is it when one worthy of the first chair, having seated himself initially in a humble place, is afterwards found occupying the first chair, as all yield the chief places to him? Does that admonition of the Lord seem small to you, which teaches the greatest of virtues—humility—and settles it in the souls of the hearers, and leads those listening at that time toward decorum? The same thing, therefore, that Christ's disciple Paul later said, "Let all things," he says, "be done decorously and in order." How, then, shall this come to pass? "Let no one seek their own, but each the things of another." Do you see the disciple speaking the same things as his Master? But how are we to understand, "Everyone who exalts himself shall be humbled"? For many in this life, exalting themselves, enjoy honor. ^C This, then, is to be humbled, when someone enjoys greater honor in the world; for then he is wretched and humble before God. Furthermore, it is not until the end, nor is such a person honored by all; but as much as he is observed by some, just so much is he mocked by others, and sometimes even by those by whom he is honored. True, therefore, is the pronouncement of the Truth. And everyone unworthy who claims this sublimity for himself shall be humbled, both before God, when the final judgment comes, and most especially in this life; for by nature every man is unworthy of sublimity. Let no one, therefore, be exalted, lest he be utterly humbled.

Vers. 12-15. "And he said also to him who had invited him: When you give a dinner or a banquet, do not call your friends, nor your brothers, nor your kinsmen, nor rich neighbors, lest they also invite you in return, and a recompense be made to you; but when you give a feast, call the poor, the maimed, the lame, the blind; and you will be blessed, because they cannot recompense you; for it will be recompensed to you in the resurrection of the just. And when one of ^D those who were reclining at table heard this, he said to him, 'Blessed is he who shall eat bread in the kingdom of God.'" The banquet consisted of two groups, of those who invited and those who were invited. The group of the invited he had already led, by way of admonition, into salutary humility, and had set before them a banquet that costs nothing; now, however, he exercises his generosity in return toward the one who had invited him, and by way of admonition he entertains him in return, drawing him away from instituting banquets for the sake of human

^A favor or the grace of a reward to be received immediately. For those who are small-minded, when they invite friends or relatives for the sake of a benefit in the present life, do this; and if they do not receive it, they are vexed. But those who are great-minded, awaiting the future reward from the Truly Wealthy One, accept the recompenses. While saying these things, the Lord does not keep us away from our friends, but teaches us not to sell our kindness. And when someone heard these things, and thought that God would compete in generosity and entertain the righteous with bodily tables, he said: "Blessed is he who shall eat bread in the kingdom of God." For he was not spiritual, so as to understand things beyond sense, but was still "psychical" [natural], that is, governed by human reasonings; for such is the psychical man, who believes nothing beyond nature, but understands everything according to nature. ^B There are, in fact, three states: carnal, psychical, and spiritual. And the carnal is when someone wishes to take pleasure and rejoice alongside others doing evil, as is the whole tribe of the avaricious. The psychical state is when someone wishes neither to harm nor be harmed; for this is living according to nature, since nature herself suggests this to us. The spiritual is when someone even wishes to be harmed and mistreated for the sake of what is good. Therefore, the first is contrary to or short of nature, the second is according to nature, and the third is above nature. Everyone, then, who thinks human thoughts, and is able to understand nothing of those things which are above nature, is called psychical, as being governed by soul and spirit. But when someone is led by the Spirit, and he himself no longer lives, but Christ lives in him, this man is spiritual, having transcended nature. The one who thought that the rewards for the saints would be sensible, since he was able to understand nothing of what is above nature, was therefore psychical. ^C And he said to him, "A certain man made a great banquet and called many, and sent his servant at the hour of the banquet to say to those who were invited, 'Come, for all things are now ready.' And they all, as one, began to make excuses. The first said to him, 'I have bought a field, and I must needs go out and see it; I pray you, have me excused.' And another said, 'I have bought five yoke of oxen, and I am going to test them; I pray you, have me excused.' And another said, 'I have married a wife, and therefore I cannot come.'" When he who reclined at the same time had said that blessed is he who eats a meal in the kingdom of God, the Lord teaches him more broadly how we ought to understand the banquets of God, and relates such a parable, naming as a man his own philanthropic Father. For when Scripture signifies the punishing power of God, He is called a panther, and a leopard, and a bear; ^D but when He intends to signify some philanthropy, He is introduced as a man, just as He is now. Since the parable discourses on the most philanthropic dispensation which He wrought in us, having made us partakers of the flesh of His Son, He names Him a man. For He called this dispensation a great banquet; a banquet, indeed, because in the last times,

and as it were at the sunset of the age, the Lord came. And this banquet is great, because the mystery of our salvation is confessedly great. And He sent His servant at the hour of the banquet. Who is this servant? He who assumed the form of a servant, the Son of God, having become man, and as man being said to be sent. ^A Observe how he did not say "a servant," but with the article, "His servant"—the one, he says, who strictly pleased Him according to the human state and served well. For not only as Son and God is He well-pleasing to the Father, but also as man He alone, without sin, ministered to all the counsels and commands of the Father, and fulfilling all righteousness, is said to serve God and the Father; and for this reason He alone can be strictly called the servant of God. He was sent at the hour of the banquet, that is, at the appointed and opportune time. For no other time was more suitable for our salvation than that in which Augustus Caesar was reigning, when wickedness had reached such a height that it needed to be destroyed. ^B For just as physicians allow the whole evil humor in the ulcers of a violent disease to break forth, and then apply remedies, so too it was necessary for sin to show all its own forms, and then for the great Physician to apply the medicine. For this reason the Lord waited for the devil to fill up the measure of his wickedness, and then finally became incarnate, and healed every kind of wickedness through His own holy life. He was sent, therefore, at the hour—that is, at the opportune and suitable time—just as David also says: "Gird thy sword upon thy thigh, O mighty one, in thy timeliness." For the sword is in every way the word of God; but by the thigh is signified the birth in the flesh, which took place in timeliness, that is, in the opportune time. He was sent to speak to those who were invited. ^C But who are these who were invited? Perhaps all men; for God called everyone to the knowledge of Him, partly through the orderly constitution of visible things, and partly through the natural law. But perhaps more properly the Israelites, who were called through the Law and the prophets; for it is to these that the Lord was sent primarily, as to the sheep of the house of Israel. He himself was saying, "Come, for all things are now ready," and "the kingdom of God is near," and "within you," the Lord was bringing the good news to everyone. But they began all at once—that is, as though by a single agreement—to make excuses. For all the rulers of the Jews refused to have Jesus as king, and did not deserve the banquet; one because of the love of riches, another because of pleasure. ^D For the one had bought a field, and another a yoke of oxen—these signify those who are greedy for riches. But another had married a wife; he was a lover of pleasure. Moreover, he who had bought a field—the one who does not receive the mystery because of worldly wisdom—is also of this sort. For the field is this world, and nature in its simplest sense. But he who observes nature does not receive that which is above nature. Therefore, the Pharisee who had perhaps bought a field—that is, who had looked only to the laws of nature—does not accept that a virgin could give birth to God, which is above nature; but this is also true of all who boast in external wisdom.

^A For because of this field, that is, because of nature, they remained ignorant of Jesus, who made nature new. He who buys five yoke of oxen and tests them could be understood as the man who loves the world, who has yoked the five senses of the soul to bodily things and made his soul flesh; for this reason, being busy with the earth, he does not wish to partake of the rational banquet. For the Wise Man also says: "What wisdom will he attain who holds the plow?" And he who fails because of a wife would be the man who loves pleasure, who has clung to the flesh as the spouse of the soul and, being in it—as if glued to it—cannot please God. One might understand all these things also according to the letter; for we fall away from God because of fields, and because of yoke of oxen, and because of marriages, as we are attached to these things and spend our whole life upon them, and in some cases even become distraught unto bloodshed for their sake, while we neither conceive of nor occupy ourselves with any divine thought or word.

^B “And the servant came and reported these things to his master. Then the master of the house was angry and said to his servant: Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the lame, and the blind.” And the servant said: “Lord, it is done as you commanded, and yet there is room.” And the Lord said to the servant: “Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say to you, that none of those men who were ^C invited shall taste of my banquet.” The princes of the Jews were indeed rejected, and none of them who boasted in malice believed in Christ. For, it says, "Have any of the rulers believed in him?" These men, then, the experts in the law and the Scribes, as the prophet says, having become foolish, fell from grace; but the common people among the Jews, who are compared to the lame, the blind, and the maimed, the foolish of the world and the despised, these were invited. For the crowd marveled at the words of grace proceeding from the mouth of Jesus, and they rejoiced in his teaching. But after these from Israel had entered—the elect, I say, whom God had predestined for His glory, such as Peter and the sons of Zebedee and many other thousands of those who believed—the goodness of God was poured out even unto the Gentiles; for by those in the highways and the hedges, the Gentiles are to be understood. The Israelites were inside the city, as having received the Law ^D and having obtained a more civilized way of life. But the Gentiles were strangers to the covenants and alienated from the law of Christ, and not being fellow-citizens of the saints, they did not dwell on one road, but on many roads of iniquity and rustic life, and in the hedges—I mean sins; for sin is a great hedge, and a wall of partition separating us from God. By "highways," therefore, he understands the beastly life of the Gentiles, divided into many opinions; and by "hedges," their life in sins. Moreover, he does not simply command them to be called, but says: "Compel [them]," although believing is a matter of free will for all people. Furthermore, in order that we might know that it is of the great power of God that these things be...

believed by the nations, who possess such ignorance, he said on this account: "Compel [them]." For if the power of him who is preached were not great, and the truth of the Word great, how could men—who were worshiping idols and committing shameful acts—have been persuaded suddenly to acknowledge the truly existing God and to live a spiritual life? ^A Wishing, therefore, to signify the miraculous nature of this transformation, he named the thing "compulsion," as if someone were to say that, even though the Greeks were unwilling to abandon their idols and their luxury, they were nevertheless compelled by the truth of the preaching to escape these things. Otherwise, also, the power of the signs brought a great necessity to be transferred to the faith of Christ. And this supper is prepared every day, and we are all called to the kingdom which God prepared for human beings before the foundation of the world; but some, because of the curiosity of wisdom, others because of the desire for earthly things, and others because of carnality, are not deemed worthy of it. But God's philanthropy bestows this upon other sinners: upon those who are blind in their mental eyes and who do not understand what the will of God is; or who understand it, but are "lame"—that is, slow and motionless regarding the doing of this—and, in general, are "poor," having fallen away from the glory above; and "maimed," because they do not display a blameless life. Therefore, the Father sends his "servant"—the Son, who also became a servant according to the flesh—to these sinners who are wandering on the broad and spacious ways of sin, [He] who came not to call the righteous but sinners. And he invites them generously, rather than those supposedly knowledgeable, wealthy people, who are indulgent toward the flesh. ^B By sending to many [of these sinners] diseases and dangers, he makes them renounce this life even against their will—by whatever judgments he knows—and introduces them to his supper, bringing upon them the "compulsion" of the onset of dangers; and there are many examples of this. ^C This parable also teaches us, in a simpler way, that we ought to give to the poor and the weak rather than to the rich, which is exactly what he had admonished just a little earlier; for this reason, it seems, this parable is set forth, thereby making it more credible that the poor should be invited to the banquet. We learn another thing, too: that we ought to be so eager and generous in the reception of our brothers that we should compel even the unwilling to become participants of our goods. Let teachers also be admonished by this, that it is worth the effort to teach even the unwilling those things which are profitable for them. ^D

VERS. 25-27. "And there went with him great multitudes, and he turned and said to them: If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and his own soul also, he cannot be my disciple; and whoever does not bear his own cross and come after me, he cannot be my disciple." Since many of those who were going along with Jesus were not following with all eagerness and renunciation, but were disposed more coldly, he teaches them what sort of person a disciple of his must be.

^A And he sketches and paints him, as it were, declaring that he must hate not only those who are related to him by outward acquaintance, but also his own soul. See, however, that you are not carried away by the letter so simply and ignorantly. For the Lover of mankind does not teach inhumanity or cruelty, nor does he advise us to commit violence against ourselves, but he wants his true disciple to hate his own kin only when they are an obstacle to his piety, and when, on account of his relationship with them, he is hindered from pursuing what is good; for if they were not hindering him, he teaches that they ought rather to be honored until the final breath. And how does he teach this? By an even greater teaching, I mean, by the things he himself did; for he was obedient to Joseph, even though he was not his father in the strict sense, but was considered to be so; and he always took such care of his Mother that even when he was being crucified he did not neglect her, but entrusted her to the disciple whom he loved. How, then, could he who taught these things through his actions assert the opposite in his words? But, as I said, he commands us to hate our parents when God is at risk. For then they are reckoned neither as parents nor as relatives, if they obstruct us in this. From this, what we say is clear. For when he commands us to hate our own soul, he does not in any way command us to commit suicide, but to renounce the desires of the soul which separate us from God; and even if martyrdom must be endured, the soul is not to be spared, because eternal gain is set before us. ^B That this is what he teaches, and not that one should simply kill oneself, he demonstrates again by the fact that, when the devil tempted him to throw himself down from the pinnacle of the temple, he repelled the temptation; nor did he deliver himself to the Jews, but withdrew, and passing through their midst, he hid himself from those who were seeking to kill him. Whoever, therefore, being hindered in piety by any of his relatives, clings to his relationship with them and prefers this to pleasing God, and furthermore, because of a love of life, often refuses to suffer and denies Christ when martyrdom is impending, that man cannot be a disciple of Christ. ^C

VERS. 28-30. *For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Lest, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, saying, This man began to build, and was not able to finish.* By the parable of the

^A Since he chooses to practice virtue, yet reaches not so far as to receive divine knowledge, because he began his virtue imperfectly and irrationally, he builds imperfectly, being unable to complete the tower of high knowledge; whence he is mocked by those who behold him, both men and demons.

In another way, however, you may understand the sermon of the teacher as the foundation. For the sermon of doctrine, dealing, for instance, with temperance, once cast into the soul of the disciple, is likened to a foundation. This sermon, that is to say, this foundation, requires a superstructure—I mean the performance of works—so that the virtue we have proposed might be completed as a tower of strength against the face of the enemy. That the word is the foundation, and the deed the building, the Apostle teaches us sufficiently when he says, "I have laid the foundation, and another buildeth thereupon," ^B and he straightway enumerates various buildings, that is to say, operations of either good or evil works. Let us fear, therefore, lest the demons mock us, of whom the prophet says, "Mockers shall have dominion over them,"—those, namely, who have been rejected by God.

VERS. 31-33. "Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage and desireth conditions of peace? So likewise, whosoever he be of you that renounceth not all that he hath, he cannot be my disciple. Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned? It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear."

And this parable teaches us not to be double-minded, nor to cleave ^C to both flesh and God; but if we intend to take up war against the wicked powers, to bear ourselves toward them as toward enemies, and truly to struggle against them. For sin is a king, reigning in our mortal body if we admit it; but our mind also was created a king. If, therefore, you intend to resist sin, let him war against it with his whole soul. For its army is grave and terrible, and seems greater and more numerous than we are. For the demons are the soldiers of sin, who are reckoned at twenty thousand against our ten thousand. For they are incorporeal, and fight against us who are in the body, and seem to have greater power. But although they appear stronger, we shall nevertheless be able to resist. "For in God," ^D he says, "we shall act with strength"; and, "The Lord is my light and my salvation; whom shall I fear? If a host should encamp against me, my heart shall not fear." Yet God, who became incarnate for our sake, has given us power to tread upon all the power of the enemy. Therefore, even since, being in the flesh, we do not have carnal weapons, even if we seem to have ten thousand, because we are in the body, and they twenty thousand, because they are of an incorporeal nature, nevertheless we ought to say, "O Lord, the..."

must say: "O Lord my God, my strength," ^A and let us never be at peace with sin, which is to be enslaved to the passions; but rather let us resist them and declare endless war upon them, wishing to have nothing of the world’s passions, but renouncing all things. For he cannot be a disciple of Christ who does not renounce all things, but is at peace with any of those things in the world that are harmful to the soul. For the disciple of Christ ought to be such that he is not only good himself and without malice, but also a communicator of goodness to others; for this is the nature of salt: while it remains itself unharmed and incorrupt, it preserves other things from corruption, to which it imparts its own quality. But if salt should cast away its own nature, it becomes entirely useless, being fit neither for the land nor for the dunghill. What He says means this: I indeed wish every Christian to be useful and seasoned, and I require not only him to whom the gift of teaching has been entrusted, such as the apostles and teachers and shepherds, but also the laity themselves to be useful and beneficial to their neighbors. If, however, he who is meant to benefit others becomes himself reprobate and departs from the state befitting a Christian, he will be able neither to benefit others nor to be benefited himself. "For," He says, "it is fit neither for the land nor for the dunghill." ^B By the land, it is hinted that which receives benefit; by the dunghill, that which provides it. Therefore, since it neither benefits nor is benefited, it is utterly to be cast out and rejected; and because the saying was dark and parabolic, the Lord, stirring up His hearers so that they would not receive what was said about salt simply, says: "He that has ears to hear, let him hear," which is to say: "He that has understanding, let him understand." For by "ears" here we must understand the sensitive power of the soul and the aptitude for understanding. Therefore, each of us believers is salt, having received this quality from the divine words and the grace from above. And that grace is salt, hear Paul saying: "Let your speech be always with grace, seasoned with salt," ^C so that when speech is without grace, it is called insipid. If, therefore, we despise the quality of the divine words and do not receive it into ourselves and are not moved by it, then we become foolish and without understanding, and truly our salt has been made insipid, as it lacks the quality of grace from above.

CHAPTER XV. Parable of the hundred sheep. Concerning his journey into a far country.

VER. 1-10. "And there drew near unto him all the publicans and sinners for to hear him. And the Pharisees and Scribes murmured, saying, This man ^D receives sinners, and eats with them. And he spoke this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, does not leave the ninety-nine in the wilderness, and go after that which is lost,"

^A until he finds it? And when he has found it, he lays it on his shoulders rejoicing, and coming to his own house, he calls together his friends and neighbors, saying to them: Rejoice with me, for I have found my sheep which was lost. I say to you, that likewise there will be joy in heaven over one sinner who repents, more than over ninety-nine just persons who need no repentance. Or what woman having ten drachmas, if she loses one drachma, does not light a lamp, and sweep the house, and seek diligently until she finds it? And when she has found it, she calls her friends and neighbors together, saying: Rejoice with me, for I have found the drachma which I had lost. Thus I say to you, there is joy in the presence of the angels of God over one sinner who repents.

The Lord was indeed doing that for the sake of which He also became incarnate, drawing near to the tax collectors and sinners, as a physician to the sick. But those who were the true sinners, the Pharisees, repaid this philanthropy with murmuring; for while they considered the tax collectors detestable, they themselves devoured the houses of widows and orphans. What, then, does the Lord do? Just as He was merciful toward the tax collectors, so also was He toward these men who were falsely accusing His mercy. For He does not turn away from them as incurable and grumbling, but gently heals them, telling them the parable of the sheep; and by things manifest and certain, He persuades them and stops their mouths, that they might not take ill at such an outpouring of goodness. For if there is such ^B joy when one irrational sheep, which was not made in the image of God, is found after it has wandered, how much is it to be expected that there should be joy over a rational man created in the image of God?

Clearly, therefore, the parable calls the just the ninety-nine sheep, and the one who had perished, the sinner. Some, however, say that the hundred sheep are the whole of rational creation, and the one sheep is man, of a rational nature, whom the Good Shepherd sought out after he had wandered, having left the ninety-nine in the wilderness, that is, in the upper place, the heavenly one. For the wilderness is heaven, sequestered from worldly tumult and full of all tranquility and peace. And when the Lord found that which had wandered, He placed it upon His shoulders. For He Himself bore our infirmities and sins, and He Himself relieved us of all our burdens; having paid all that we owed, He freely and willingly carried us even unto His own house—that is, into heaven. He calls together His friends and neighbors, perhaps the angels, whom we have also said are sheep, according to one relation or another. For according to that in which every created nature is compared to God, it is like cattle and brute beasts, and according to this, the supernal powers are also called sheep; but in so far as they ^C are rational, that is, intellectual, and in so far as they appear closer to other creations, according to this they can be understood as friends and neighbors.

^A And by the woman, you may understand the wisdom and power of God and the Father, Jesus himself, who lost one drachma from among the rational creatures fashioned in the image of God, namely man, and lights a lamp, his own flesh. For just as a lamp, though it be of earth, illuminates the darkness through the light which it receives; so also the flesh of the Lord, though it was earthly and similar to us, displayed light because of the divinity by which it was assumed. Furthermore, the house was swept, that is, the whole world was cleansed from sin. For it was Christ who took away the sin of the world. And indeed the drachma was found, the royal image, and there was joy both for Christ the finder and for the supernal powers, which are his friends and neighbors: friends, because they do his will; neighbors, because they are incorporeal. But what if all the supernal Virtues are friends, while the neighbors are those that are closer to him, such as the Thrones, Cherubim, and Seraphim? For by saying "friends and neighbors," he revealed two kinds, although this may seem to be a more inquisitive interpretation.

^B VERSE 11–16. «Ait autem: Homo quidam habuit duos filios, et dixit adolescentior illorum patri: Pater, da mihi portionem substantiae quae ad me redit. Et divisit illis substantiam. At post dies non multos cum omnia contraxisset, adolescentior filius peregre profectus est in regionem longinquam, et ibi dissipavit substantiam suam vivendo luxuriose: et postquam omnia consumpsisset, facta est fames valida in regione illa, et ipse coepit egere. profectus est, et adhaesit uni civium regionis illius: atque is misit illum in villam suam ut pasceret porcos: et cupiebat implere ventrem suum de siliquis quibus porci vescebantur, nec quisquam illi dabat.» And this parable is similar to the preceding ones; for this one too introduces a man, indeed God, who is truly merciful, and two sons, namely, the two orders of men, I mean the righteous and the sinners. The younger said: «Give me the portion of the substance that pertains to me.» Righteousness was the ancient possession of human nature; for this reason the elder son does not rebel. Sin is a later evil; for this reason the younger son rebels, having grown up ^C together with the sin that was introduced later. Or otherwise, the junior represents the sinner, because he is a revolutionary, insolent, and an apostate, failing in the paternal will. «Pater, da mihi partem substantiae quae ad me pertinet.» The rationale, which is followed by free will, is the substance of man. For every rational being is possessed of free will. Therefore the Lord gives us reason, so that we may use it freely as being our own substance. He gives it to all equally, for all alike are rational and equally have free will. But some of us use this freedom according to reason, while others dissipate the divine gift. And simply all things that the Lord has given to us can be considered our substance: for instance, I mean heaven, earth, and in sum all creation, the law, and the prophets. But the younger son looked at heaven and deified it, ^D

^A and did not wish to walk in His law; he acted malignantly in the prophets. But the elder son used all these for the glory of God. Therefore He who gave him these things allowed him to proceed by his own free will, for He forces no one who does not wish to serve Him. For if He had wished us to be forced, He would not have created us rational and possessed of free will. Yet the younger son squandered all these things together; and what is the reason? Because he traveled into a far country. For when a person departs from God and makes himself far from the fear of God, he wastes all the divine gifts. While we are near to God, we do nothing worthy of such destruction, according to that which is said: "I kept the Lord always before me, for He is at my right hand, that I may not be shaken." ^B But when we become far from Him and apostates, we both do and suffer all the worst things, according to that saying: "Behold, those who remove themselves from Thee shall perish." He squandered his substance, therefore, acting according to nature; for virtue has one boundary and is one thing, but malice is divided into many forms and is the cause of many errors. For example, there is one boundary of courage—namely, when it is necessary, how it is necessary, and towards whom it is necessary to use the irascible faculty. But of vice there are two species: cowardice and rashness. Do you see how the reason is dispersed and the unity of virtue is lost? And when this substance is consumed, and the person no longer walks according to reason—I mean the natural law—nor proceeds according to the written law, nor listens to the prophets, ^C a great famine occurs: not a famine of bread, but a famine of hearing the word of the Lord. And he begins to be in want, inasmuch as he does not fear the Lord but remains far away from Him; for to those who fear the Lord there is no want. But how is there no poverty for those who fear the Lord? Because he who fears the Lord will delight greatly in His commandments. For this reason glory and riches are in his house, and he has, rather, scattered abroad and given to the poor, so far is he from being in need himself. Therefore, he who has traveled far from God and does not have His terrible countenance before his eyes is justly in need, as no divine word is operative in him. And he went, that is, he advanced and progressed ^D in malice, and joined himself to one of the citizens of that country. For he who joined himself to the Lord becomes one spirit with Him; but he who joins himself to a harlot—by the nature of demons—becomes one body, becoming altogether flesh and not capable of spirit within himself, like those who were in the time of the flood. For the citizens of that country who have departed from God are altogether demons. And this man, having progressed and become powerful in malice, feeds swine—that is, he becomes a teacher of malice and miry deeds to others as well. For all those who wallow in the mire of shameful deeds and material passions are swine; for the eyes of a swine can never look upward, having been given a different formation. Whence also the swineherds, when they cannot quiet a squealing pig, turn it over so that it is forced to be silent. For it is as if they were coming to a spectacle

^A of things they have never seen, and as if they were looking at things above; they are stunned and fall silent. Such are the eyes of those who are reared in depravity; they never see the things that are above. Him, therefore, who excels in much wickedness, such as the keepers of harlots, or the leaders of brigands, or chief tax collectors—for all of these shall be called swineherds—him the wretch desires to be filled with sin, and no one gives him satisfaction for this. For he who has become accustomed to these things obtains no satisfaction from evil; for pleasure does not remain, but as soon as it arises, it departs, and the wretch is found empty again. For sin is like the husks, having sweetness and roughness; it delights for the present, but punishes eternally. No one, therefore, gives satisfaction for evils to him who revels in them. For who is to give him satisfaction and make him quiet? Is it God? But He is not present, for he who feeds on these things is far from God. Are they demons? But they are all the more anxious that we should never be quiet and be filled with malice. [Rather] they are the ones who hasten towards this, that there be no pause ^B and no satisfaction from wickedness.

Verses 17-21

"And coming to himself, he said: How many of my father’s hired servants have bread in abundance? But I am perishing with hunger. I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son; make me as one of your hired servants." And he arose and came to his father. But while he was still afar off, his father saw him and was moved with compassion, and ran and fell on his neck and kissed him. And the son said to him: "Father, I have sinned against heaven and before you, and I am no longer worthy to be called your son."

The former prodigal came to himself; for as long as he was doing vile things, he was beside himself. For it is said that he wasted his substance, and rightly so; for this reason, he is "beside himself." For he who is not governed by reason, but lives as an irrational beast—and also leads others into irrationality—is beside himself, and does not remain in his own substance, that is, in reason. But when someone contemplates into what a misery he has fallen, then he comes into himself, reasoning and coming to repentance from his outward wandering. By "hired servants," he means the catechumens, ^C who have not yet attained to be called sons, as they have not yet been illuminated. Nevertheless, the catechumens have an abundance of rational bread, as they hear the daily readings. And that you may learn the difference between a hired servant and a son, listen. There are three ranks of those who are saved: some, like servants, do good, fearing judgment, which David also intimates, saying: "Pierce my flesh with your fear; for I trembled at your judgments" (Ps. CXVIII, 120). Those who appear to be "hired servants" are those who, by desire of good things, hasten to please God, as the same David says: "I inclined my heart to perform your statutes forever, for the sake of the reward" (Ps. CXVIII, 112). But "sons" are those who perform His commandments for the sake of their love for God, as the same David ^D again testifies: "How have I loved your law, O Lord! It is my meditation all day long" (Ps. CXVIII, 97).

^A And again, "I lifted up my hands to your commandments, which I loved" (Ps. CXVIII, 48), not which I feared. And again, "Your testimonies are wonderful, and because they are wonderful, my soul has searched them out" (Ps. CXVIII, 129). When, therefore, someone who was in the order of a son is thereafter disowned because of sin, and sees others enjoying divine gifts and partaking of the divine mysteries and the divine bread—for it is not right to suppose that what is said of the hireling applies only to the catechumens, but also to those in the Church who simply are not in the first rank—then he ought to say these pitiable words to himself: "How many hirelings of my Father have an abundance of bread, while I perish with hunger!" But rising up from the ruin of sin, I will go to my Father and will say to Him, "Father, I have sinned against heaven and before you." For by abandoning heavenly things, I sinned against them, preferring to them a contemptible pleasure, and preferring the region of famine to my heavenly fatherland. For just as one is said to sin against gold, for example, who prefers lead to it, so he sins against heaven who prefers earthly things to it. For he completely strays from the way that leads to heaven. Know also that when he was sinning, he sinned as if not working before God, but when he confesses, he feels that he has sinned before God. Rising up, he went to his Father, for it is necessary for us not only to wish for the things that are pleasing to God, but also to act upon them. ^B And just as you have seen fervent repentance, so now behold the swift mercy of the Father. For He did not wait until the son came all the way to Him; rather, He anticipates him and embraces him. For He is Father by His kindness, even if He is God by nature, and He, the Whole, embraces the whole, so that He might draw him to Himself from every side, as it is said, "And the glory of God shall encompass you." Formerly, when the son was distancing himself, it was the time for the Father also to distance Himself from the embrace; but now, when he returns and draws near through conversion and prayer, it is the time for embracing. Therefore, He falls upon his neck, showing that he who had once revolted had now become obedient. He kisses him, signifying reconciliation, and as it were, sanctifying the entrance—the mouth—of him who had been defiled, and thereby sending sanctification into the interior.

^D VERS. 22-24. "But the father said to his servants, 'Bring forth the first robe, and clothe him; and give him a ring for his hand, and sandals for his feet; and bring the fatted calf and kill it, and let us eat and be merry; for this my son was dead, and is alive again; he was lost, and is found.' And they began to be merry." By servants, understand either the angels, the ministering spirits who are sent into service for the sake of those who are worthy of salvation. For they clothe him who returns from sin with the first robe, that is, the primal one which we wore before we sinned, specifically the garment of incorruption; or pre-

- ^Acious, in that it surpasses all others, as is the dignity of baptism. For this is the first thing that is put upon me, and from it I receive the covering for my shame. Therefore, by the servants you might understand the angels, who minister to all that is accomplished for our sake, and through whom as intermediaries we are sanctified; or also the priests, who through baptism and the word of teaching clothe him who returns, and put upon him the first robe, Christ himself (for "as many of us as have been baptized into Christ have put on Christ"), and they give a ring unto his hand, the seal of Christianity, which we possess through our works. For the hand is a symbol of action, and the ring is of the seal. Therefore, the baptized person, and simply everyone who turns from wickedness, ought to have upon his hand—that is, on every active power—the seal and mark of a Christian, so that he may be able to show that he has been renewed in the image of Him who created him.

Or otherwise, you might understand the ring as the earnest of the Spirit; by which I mean: God gives the most perfect goods when the time for them has come, but now, to give assurance, He gives us those gifts as a kind of earnest of the future—to some the working of miracles, to others teaching, to others something else—and by receiving these, we firmly hope for the more perfect things. Shoes are put upon his feet, so that they may be guarded against scorpions—that is, against the small and hidden sins, as David said, yet ones that are nonetheless deadly—and even against serpents, that is, those sins which are openly thought to do harm. And in another way, shoes are given to the one who has been deemed worthy of the first robe, with God making him ready to preach the Gospel and to benefit others. For the duty of a Christian is to be of benefit to his neighbor.

The fatted calf is known as to who he is, who is sacrificed and eaten. For he is the true Son of God, and as human, he has taken on flesh—by nature irrational and brutish, though he has filled it with his own dignity. In this sense he is considered the calf, untamed by the yoke of the law of sin; but "fatted," in that he was destined for this mystery before the foundation of the world. And even if it might seem more curious to say, it shall nevertheless be said: that the bread which we break, according to what appears, is constituted of wheat, and might be called "fatted" (situs), meaning fed on grain; but according to what is understood, being flesh, he might be called the calf. And he is one and the same, both calf and fatted. Therefore, everyone who is baptized and becomes a son of God—or rather, is restored—and simply everyone who is cleansed from sin, becomes a participant in that fatted Calf, and becomes a cause of joy both to the Father and to His servants, the angels and the priests, as if he had risen from the dead and had been found after being lost. For in relation to the abundance of wickedness, he was dead, that is, despaired of; but in relation to human nature, which is changeable and capable of moving from wickedness to virtue, he is called "lost." For "lost" is spoken more mildly than "dead." ^{B C D}

VERS. 25-32. *Now his elder son was in the field, and as he came and drew near to the house, he heard music*

and choirs, and calling one of the servants, he asked what these things were. And he told him, "Your brother has come, and your father has killed the fatted calf, because he has received him back safe and sound." But he was angry and did not want to go in. Therefore his father came out and pleaded with him. But he answered and said to his father, "Behold, so many years I have been serving you, and I have never disregarded your commandment, and you never gave me a young goat, that I might celebrate with my friends. But when this son of yours, who has devoured your living with harlots, came, you killed for him the fatted calf." And he said to him, "Child, you are always with me, and all that is mine is yours; but it was necessary to celebrate and rejoice, because this brother of yours was dead and is alive again, and was lost and is found." ^B Here the famous question is raised: How does the son appear envious, he who had lived pleasingly in other respects and had served his father? This will be solved, if one considers the parable and the reason why it was spoken. For it was spoken entirely because the Pharisees, thinking themselves pure and righteous, were murmuring against the Lord because He received harlots and publicans; for this reason, this parable is set forth along with those that precede it. Since, then, it was said that the Pharisees, who were, as they seemed, more righteous than the publicans, were murmuring, consider that the person of the son who seemed to murmur is taken to represent all who are scandalized at the sudden happiness and salvation of sinners. This, however, is not envy, but the great kindness of God, which we are ignorant of, and which therefore produces murmuring. Does not David also introduce a person who is offended at the peace of sinners? And Jeremiah similarly, saying, "Why does the way of the wicked prosper, and You have planted them, and they have taken root?" ^C For all these things are from the weak and poor thoughts of men, who are inflamed and speak of the unmerited prosperity of the wicked. Therefore, through the present parable, the Lord says to the Pharisees something like this: "Be it that you are righteous like that son, and pleasing to the Father; I entreat you, you who are righteous and clean, do not murmur at the celebration which we are holding for the sinner's salvation; for he too is a son." Thus, envy does not appear here, but the Lord instructs the mind of the Pharisees through this parable, so that even if they themselves were just and had fulfilled every commandment of God, they ought not to be vexed at the reception of sinners. Nor is it a wonder if we are vexed at things that seem to happen unworthily. For the kindness of God is so great, and He communicates His own good things to us so abundantly, that both indignation and murmuring could be born from it; which is what we also say in familiar conversation. Often, when we have conferred benefits upon someone, and then he has not given thanks, we say: "Everyone censures me because I have bestowed such great benefits upon you," ^D although perhaps no one has censured us; yet, wishing to show the magnitude of the benefit, we fictionally represent it. Let us, however, see both bit by bit and briefly

the parable. ^A The elder son was in the field—that is, in this world—working his own land (I mean the flesh), so that it might be filled with bread, and sowing in tears, so that he might reap in joy. But when he learned what had happened, he did not want to enter into the common joy. The man-loving Father goes out, and entreats, and teaches him the cause of the rejoicing, that it is the restoration of the dead; because the man, being ignorant, had been scandalized and blamed him, as if to him he had not even given a kid, but for the prodigal he had slaughtered the fatted calf. But what is it that is signified by the kid? Here you may learn: Every kid is ordered to the left and sinful portion. Therefore the son of good fruit says, "I have passed my life in all labors, having suffered persecution and been afflicted and oppressed by sinners, and you never slaughtered and killed a kid for me," that is to say, a sinner oppressing me, so that I might find a little rest. For example, Ahab was a kid to Elijah. He was persecuting the prophet, and the Lord did not immediately give this kid to be slaughtered, so that Elijah might be relieved for a short time and rest with his friends the prophets. ^B Therefore he says to God: "Lord, they have killed your prophets and overturned your altars." Saul and all those who slandered David were kids to David, whom the Lord permitted to tempt him, and he did not slaughter them, so that David might be at peace; for this reason he also said, "How long, O Lord, how long shall sinners boast?" The son in the Gospel says these same things: "You never deemed me, who am always in labors, worthy of any consolation, nor did you deliver any of those who afflicted me to be slaughtered, yet now you save the prodigal so effortlessly." This, then, is the whole purpose of the parable, spoken for the sake of the Pharisees murmuring at the sinners being received by the Lord, and teaching that, even if we are righteous, we must not cast off sinners, nor murmur at God receiving them. ^C The younger son, therefore, is the harlots and tax collectors; the elder son is the Pharisees and the Scribes, taken as righteous by hypothesis, as if God were saying: "Be it so, you are truly righteous and have transgressed no commandment; is it therefore not fitting to receive those who turn from wickedness?" Such murmurers, then, he teaches through the parable. I am not unaware, however, that some have interpreted the elder son as the angels, and the younger as human nature, which became turbulent and rebelled against the given commandment; others [interpret them] as the Israelites and the Gentiles. ^D But it is true, as we only said, that the elder son is taken in the person of the righteous, and the younger in that of the sinners who are turning back. The whole structure of the parable is established for the sake of the Pharisees, with the Lord teaching them not to be irritated at the reception of sinners, even if they themselves were righteous. Let no one, therefore, bear the judgments of God with resentment, but let it be grateful to him if those who are seen as sinners fare well and are saved. For who knows if the one you judge to be a sinner has done penance and become pleasing? Or what if he has hidden virtues and is therefore looked upon kindly by God?

Let no one, then, be indignant at the judgments of God, but let him endure those who prosper and seem to be saved—even though they appear to be sinners. For how do you know, if you consider someone a sinner, that this person has not repented and for that reason has been accepted? And what if he possesses hidden virtues and for that reason is viewed favorably by God?

CAPUT XVI. Concerning the unjust steward. That not even a jot of the law is to be passed over. Concerning not putting away one's wife. Concerning the rich man and Lazarus.

^A VERS. 1-9. "And he said also to his disciples: There was a certain rich man who had a steward, and the same was accused unto him that he was wasting his goods. And he called him and said to him: What is this that I hear of thee? Give an account of thy stewardship, for thou canst be steward no longer. And the steward said within himself: What shall I do, because my lord taketh away from me the stewardship? To dig I am not able; to beg I am ashamed. I know what I will do, that when I shall be removed from the stewardship, they may receive me into their houses." ^B And calling together every one of the debtors of his lord, he said to the first: "How much dost thou owe my lord?" But he said: "A hundred baths of oil." And he said to him: "Take thy bill and sit down quickly and write fifty." Then he said to another: "And how much dost thou owe?" But he said: "A hundred cores of wheat." And he said to him: "Take thy bill and write eighty." And the lord commended the unjust steward, forasmuch as he had done wisely: for the children of this world are wiser than the children of light in their generation. "And I say to you, make unto you friends of the mammon of iniquity, that when you shall fail, they may receive you into everlasting dwellings."

Every parable manifests the nature of certain things obliquely and in a figurative manner, not being in all respects like those things for the sake of which it was taken up. ^C Therefore, it is not necessary to inquire into all the parts of parables with excessive curiosity, but only insofar as they appear useful to the purpose; for the rest are to be left aside as things that merely weave the parable together and contribute nothing to the purpose, just as must be done in the case of the parable set before us. For if I should endeavor to explain everything through minute details—who the steward is, who the steward’s lord is, by whom he was accused, who the debtors are, and for what reason one owes oil and another wheat, and why they are said to each owe a hundred—and if we were to examine all other such things with too much curiosity, we would make the discourse obscure and burdensome; and perhaps, if we were to hesitate greatly, we would even become ridiculous. Therefore, we ought to draw as much profit from the present parable as is possible. And, to say something, the Lord in this place wishes to teach us that the riches entrusted to us should be well administered. And first we learn this: that we are not masters of wealth, for we possess nothing of our own, but we are stewards of the property of others ^D entrusted to us by the Master, that we may administer them well and as He commands. Next, that, [if we do not administer the wealth*] in accordance with the will of the Master...

*(Translator’s Note: The text here completes the thought partially severed by the page break.)

things given to us for our own indulgences, we are accused as stewards. For it is the will of the Master that we should use what is given for the needs of our fellow servants, not for our own luxury. Being thus accused and being about to be removed from the stewardship of ^A money—or rather, from this life—because we will indeed have to give an account of our stewardship after our departure from here, if we are prudent, we realize—even if late—what is necessary, and we make friends for ourselves out of the wealth of injustice.

"Wealth of injustice" is the name given to those things which the Lord has given for us to spend on the needs of our brothers and fellow servants, but which we have kept for ourselves. But let us, even if late, perceive where we are being carried, and that when that day comes, we will neither be able to labor—for there is no time for working then—nor will it be honorable to beg; for the foolish virgins are those mentioned as begging. What then follows? That we should make our brothers partners in this wealth, so that when we fail from here—that is, when we depart from this life—the poor may receive us into the eternal tabernacles, for the eternal tabernacles have been assigned to those who are poor in Christ, and into them they are able to welcome those who have made themselves friends to them here through the giving of wealth, which, being the Master's, ought to have been given to the poor from the start. For these are the debtors, according to what is said: "He is generous all the day long and lends, and the righteous man," and again, "He who pities the poor lends to God" (Ps. CXVI, 26; Prov. XIX, 17).

It was necessary, therefore, in the first place to give these things to these fine debtors who return a hundredfold. But since we are found to be stewards of injustice, unjustly retaining what has been set aside for others, we must not remain altogether in this inhumanity, but must share with the poor, so that we may be received by them into the eternal tabernacles. Thus, then, as we explain the parable, nothing superfluous, or curious, or burdensome will be encountered in the exposition.

But it seems to signify something strange, saying: "The children of this age are more prudent," and the rest. It is not, however, difficult to follow or strange. For He calls "children of this age" those who contemplate everything on earth that is profitable to them; but "children of light," those who ought to handle their spiritual wealth in a manner pleasing to God. He says this, therefore: that men who are appointed stewards of human administrations provide in every way and take care that, when they have been deprived of the office of stewardship, they may have a consolation; but those who are ordained as children of light—that is, those entrusted with the spiritual stewardship of money—do not think about how to be benefited after this. Therefore, the children of this age are those who have been entrusted with human administrations, and in their own generation—that is, in this life—prudently manage their own affairs. But the children of light are those who have received money to dispense it for pious uses. We are found, therefore, to manage our own affairs ^B prudently in human administrations, so that, even if we should ever fall from our stewardship, we may have some refuge for life: but in those things that ought to be dispensed according to God, we appear to bear no care as to how we might give an account of the stewardship.

^A when we have departed from this life, and be found stripped of all consolation. For this reason we are also called foolish, not wise regarding those things that will be of benefit to us hereafter; but let us make the poor our friends, sharing with them the mammon of unrighteousness—that is, that which was given to us by God so that it might become a weapon of righteousness, but is held back by us, and for this reason has been turned into unrighteousness. And if wealth that is ostensibly from righteous sources, when it is not well managed and given to the poor, is reckoned as unrighteousness and mammon, how much more so that which comes from unrighteousness? Let us therefore make friends for ourselves of this, so that when we fail and depart from this life—or otherwise, when we are faint-hearted and condemned—they may receive us into the eternal tabernacles.

VER. 10-13. *He that is faithful in that which is least, is faithful also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man’s, who shall give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.* He continues to teach further how wealth ought to be dispensed according to God. For he who is faithful in that which is least—that is, he who has well managed the wealth entrusted to him in this world—is also faithful in much, which is to say, he is worthy of the true riches in the world to come. He calls earthly wealth "least," therefore, as being truly small, or rather, as being nothing, since it is transient; but the heavenly, he calls "much," as remaining forever and ever increasing. But he who has appeared unjust in this earthly ^B wealth, and has appropriated to himself what was given for the common use of his brothers, will not be found worthy of that greater wealth either, but will be cast out as an unjust man. And interpreting what was said, he adds: *If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?* He called the wealth that we possess "unrighteous mammon"; for if it were not unrighteous, it would not be with us; but now, since it is with us, it is evident that because it is held back and not distributed to the poor, it is unrighteous. And this is the embezzlement of goods belonging to others and to the poor, and this is unrighteousness. Since, therefore, he who manages this wealth badly and unfaithfully—how will he be entrusted with the true wealth? And to us who unfaithfully manage what is another's—that is, money; for these things are foreign, being designated for the poor, and otherwise, in that we brought nothing into this world, and naked were we born into this world—who shall give us what is our own? Our own, however, is the heavenly and divine wealth, for our citizenship ^C is there, and to man who was created according to the image of God, money and possessions are foreign, for nothing of these is like to him. But the enjoyment of divine goods and the participation in God, this is our own. Thus far he has taught us how we must manage the wealth...

faithfully; for it is foreign, and not ours: for we are stewards, and not lords and masters. ^A Since, however, the management of wealth according to God cannot be accomplished in any other way unless it be through the absence of attachment, he adds this also to his instruction, saying: "You cannot serve God and mammon," that is, it is impossible for the one who is tied to wealth and possessed to some degree by attachment to it, to be a slave of God. So, if you intend to manage wealth faithfully, do not serve it, which is to say, do not have a relationship with it, and thus you truly serve God. For everywhere the love of money is denounced, which is an impassioned relationship and friendship with wealth.

^B "And the Pharisees also, who were covetous, heard all these things, and they derided him. And he said unto them: Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God." The Pharisees indeed derided the Lord, as being stung by his words; for they were annoyed, as men who were covetous, at hearing about poverty, since it is said: "Godliness is an abomination to the sinner, and the reproofs of the ungodly are lashes." But the Lord, uncovering their hidden wickedness, and showing that even if they pretend to righteousness, they are abominable before God because of the high opinion they have of themselves, says: "Ye are they which justify yourselves," and who think that it is given to you alone to know what is necessary and to teach; therefore you deride my words as though I were a fool, wishing to be considered by the multitude as teachers of truth. But it is not so; for God knoweth your hearts, and considers you abominable because of your haughtiness and your desire for human glory. ^C "For that which is highly esteemed among men is abomination in the sight of God," for "everyone that is proud in heart is an abomination to the Lord." It behooved you, therefore, O Pharisees, not to live according to human opinion—for "God has scattered the bones of those who please men"—but rather to justify yourselves before God.

"The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it. And it is easier for heaven and earth to pass, than one tittle of the law to fail. Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery." These things seem to be disconnected, and to have no communion with what was said before, but to one who pays attention they would not appear inconsistent, but rather altogether consistent with what preceded. For since he himself had introduced poverty in what he said above, and had called wealth "unjust mammon," while the law gave blessings even in wealth, and the prophets promised the good things of the earth, in order that no one might say to him in derision, as the Pharisees did, "What are you saying? You are contrary to the law; that blesses even in wealth, and you teach poverty?" For this reason he says: "The law and the prophets were until John," and they taught well, indeed, in such a way as...

the immaturity of the hearers required. ^B But from the time that John—being almost immaterial due to his poverty, and poor because of his slight earthly possessions—arrived and preached the kingdom of heaven, earthly goods no longer have their season, but the kingdom of heaven is preached. Therefore, those who desire the heavens ought also to practice poverty on earth. For since the prophets and the law made no mention of the kingdom of heaven, they justly promised earthly goods to those who were still more imperfect and unable to conceive of anything manly and great. Therefore, O Pharisees, I justly teach poverty, in that the imperfect precepts of the law no longer have their season. Then, so that they might not say that all the things of the law have been cast aside as vain and empty, he says "not so," but rather that they are now being fulfilled and perfected. For whatever that law shadowed forth, whether speaking figuratively about Christ or concerning commandments, these things are now being fulfilled; and not one jot of them shall pass away, for the things shadowed out there concerning Christ will now be accomplished more clearly. ^C And the commandments of the law, which were then given in a manner adapted and appropriate to the understanding of the imperfect, will now have a higher and more perfect meaning. For that the law spoke imperfectly to the imperfect is evident from this: it answered concerning the dissolution of marriage according to the hardness of heart of the Jews, that if a man hated his wife, he should have the authority to put her away, lest something worse happen. For being murderers and bloodthirsty, they did not spare even their own kin, inasmuch as they sacrificed their sons and daughters to demons; but such was the humility and imperfection of the law. The time for such legislation was then, but now there is need of another, more perfect teaching. Therefore I also say: "Everyone who puts away his wife, except for the cause of fornication, and marries another, commits adultery." Whence it is no wonder if, since the law has taught nothing so clearly ^D concerning poverty, I do not discourse on poverty. Behold, therefore, since the law gave command regarding the dissolution of marriage indiscriminately, on account of the bloodthirstiness of the Jews, I, training my hearers toward perfection, forbid divorce without reasonable cause, not by declaring things contrary to it, but rather by establishing its original intent. For it was the will of the law that murders should not take place between husband and wife; this I also represent, by teaching spouses to care for one another and to spare each other as their own members, which is what the law also wanted. But since the hearers were imperfect, the law decreed the dissolution of marriage, so that even in this way they might spare one another and the husband and the wife might not rage against each other; for the...

law, therefore, Christ established everything. Wherefore He rightly said that it is impossible, as He states, for one iota of the law to fall. For how could it fall, when it is being ^A even more rightly ordered by Christ?

"There was a certain rich man, and he was clothed in purple and fine linen, feasting sumptuously every day. And there was a certain beggar named Lazarus, who was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table. Moreover, the dogs also came and licked his sores. And it came to pass that the beggar died, and he was carried by the angels into Abraham’s bosom. The rich man also died, and was buried."

These things follow upon the things previously said. For since He had previously taught how to dispose of wealth rightly, He reasonably appends this parable also, leading to that very same conclusion by means of the example concerning the rich man. ^B For this, too, is a parable, and not, as some foolishly might think, something that has already happened. For the allotment of good things to the just and of the opposite things to sinners has not yet occurred; but the Lord fashioned the discourse to instruct the unmerciful what things await them, and again to teach those who are afflicted how well they will fare in return for what they endure here.

The rich man, then, He took up in the parable without a name, as being not even worthy to be named by God, just as He says through the prophet: "I will not make mention of their names with my lips." But He does mention the beggar by name; for the names of the just are written in the book of life. There is a saying, as the tradition of the Hebrews holds, that there was a certain Lazarus in Jerusalem at that time who was afflicted with extreme poverty and infirmity, whom the Lord mentioned, taking him for the parable as someone manifest ^C and known.

The rich man, then, was prospering on every side, for he was clothed in purple and fine linen; and not only this, but he enjoyed every other luxury. "Feasting," He says, and not now and then, but every day, and not moderately but sumptuously, that is to say, dissolutely and lavishly. But Lazarus was both poor and infirm, and that grievously so; for he was "full of sores," He says. For it is one thing to be infirm, yet not to be full of sores. Here there is an intensification of the evil, and being cast at the gate of the rich man, another torture was to see others living in extreme luxury, while he himself was starving. For he desired to be satisfied, not with sumptuous dishes, but even with the very crumbs, and those with which the dogs were satisfied. And he was even destitute ^D of those who might care for him; for the dogs licked his sores, as there was no one to drive them away.

Did Lazarus, then, in such great misfortunes blaspheme? Or did he revile the food of the rich man? Or did he condemn his inhumanity? Or did he blame Providence? He thought nothing of these things, but endured with great philosophy. Whence is this evident? From the fact that the angels received him when he died. For if he had been a murmurer and a blasphemer, he would not have been deemed worthy of such honor, and of the bodyguard of angels. "The rich man also died, and was buried." For in truth, even when he was alive, his soul was buried, carrying about his flesh as a sepulchre; and therefore, when he died, he was not taken up by angels, but was led down into hell. For

^A he had never cherished any lofty or heavenly thought, he was worthy of the lowest place; and therefore, by saying that he was buried, the Lord hinted that his soul also had obtained the lowest and most darksome place.

VERS. 23-26. *And in hell lifting up his eyes, being in torments, he seeth Abraham afar off, and Lazarus in his bosom: and he crying said: Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame.* But Abraham said: *Son, remember that thou didst receive good things in thy lifetime, and Lazarus likewise evil things: but now he is comforted, and thou art tormented. And besides all these, between us and you there is a great chaos fixed: so that they who would pass from hence to you, cannot, nor from thence come hither.* Just as the Lord, when casting Adam out of paradise, settled him opposite it, so that by the continuous sight he might be renewed in his affliction and gain a clearer perception of the blessings from which he had fallen, so also He condemned this rich man opposite Lazarus, that by seeing him in the state he was in, he might perceive from what he had fallen by reason of his inhumanity. And for this reason he did not see Lazarus in the bosom of any other just man, but in the bosom of Abraham, because Abraham had been hospitable. ^B In order, therefore, that the reproach of his inhospitality might be made, for this reason he sees him with that man. Abraham used to draw even those passing by into his house, whereas the rich man despised even those lying within his house. But why does he not address his speech to Lazarus, but to Abraham? He was perhaps confounded, thinking perhaps that Lazarus was eager for vengeance, and he judged him by his own standards. For if I, enjoying such happiness, despised him, straitened by such great evils, and did not even share crumbs with him, much more will he himself, having been despised, take vengeance and not consent to grant me the favor. Therefore he makes his speech to Abraham. For he thought the patriarch was ignorant of what had happened. What, then, does he say? He did not say: "Thou inhuman and cruel man, art thou not ashamed? Dost thou remember mercy now?" But how? "Son." See the compassionate and holy soul. For a certain wise man also says: "Do not trouble a humbled soul." And therefore he himself also says "son," hinting by this that his authority to address him so kindly extends only thus far, but that he has no authority beyond this. "What I can do, I share with you—namely, a compassionate word. But to pass from hence to there is not ours; for all things have been closed." *And thou in thy lifetime receivedst good things, and Lazarus evil.* But why did He not say, "Thou receivedst," but, "Thou receivedst back" (recepisti)? For we are accustomed to use the word "receive back" regarding those who receive what was owed to them. ^C We learn, therefore, that even though some may be wicked and may have reached the extreme of malice, sometimes they nevertheless do one or two good deeds; whence they themselves, having certain good things, which they receive in the prosperity of the present life, are said to "receive back." And similarly, Lazarus... ^D

^A suffers bad things. For perhaps he too had committed one or two bad things, and by the pain which he endured here, he received the due reward for these. Wherefore he is comforted, but you are tormented. And the chasm signifies the distance and difference between the just and the sinners. For just as their choices were different, so also their mansions have a great separation, since each one receives what is appropriate to his choice and his life. ^B Observe then from this a conclusion against the Origenists who say that there will be a time when the punishment of the wicked will cease, and the sinners will be united with the just, and with God, and thus God will be all in all. For behold, we hear Abraham saying that those who wish to cross from here to you, or from there to us, cannot do so. As, therefore, it is impossible for anyone to cross from the dwelling of the just into the place of sinners, so it is impossible, as Abraham teaches us, to cross from the place of punishment into the place of the just. But Abraham is surely more worthy of belief than Origen. What then is Hades? Some say it is a dark, underground place; but others say that Hades is the transition of the soul from the manifest to the hidden and unseen. For as long as the soul is in the body, it is manifest through its own operations, but once it has departed from the body, it becomes unseen; this, then, they said is Hades. The "bosom" of Abraham is the enclosure of the good things stored up for the just, for those who have arrived from the storm of this life into heavenly ports. For in the sea, we are accustomed to call ^C harbor-like and restful places "bosoms." Observe also this: he shall see in what glory he is, and this one in turn the other—Lazarus, and he again the rich man; that in that day, he who did the wrong will see the one wronged in what glory he is, and here again he will see the other in what condemnation, just as the rich man saw Lazarus here, and Lazarus the rich man.

Vers. 27-31. "Then he said: I pray thee therefore, father, that thou wouldst send him into my father's house: for I have five brethren: that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him: They have Moses and the prophets; let them hear them. But he said: Nay, father Abraham: but if one went unto them from the dead, they will repent. But he said unto him: If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." That wretched rich man, despairing of his own affairs, puts forward a petition on behalf of others. ^D See, moreover, how in punishments he gains a sense of the unhappiness of another. And whereas he formerly despised Lazarus as he lay before his feet, he now bears a care for others who are absent, and beseeches that Lazarus be sent from the dead into his father's house. And not simply someone from the dead, but Lazarus, so that those who had seen him in infirmity and contempt, and who had been witnesses of his poverty, might also become spectators of his glory, that they might see him crowned and in glory and health. For it is manifest that he was to appear to them in glory, if indeed it was fitting that he should be a trustworthy herald. What then does Abraham say? "They have Moses." Not so

he says, do you care for your brothers as God who made them; for He has set over them ten thousand teachers. But the rich man says, "No, father." For since he himself, even when hearing the Scriptures, did not believe, but considered what was said to be fables, he supposed that his brothers were the same, and judging from himself, he said that they do not listen to the Scriptures any more than he did, but if someone were to rise from the dead, they would believe. Such are many even now who say, "Who knows what is in Hades? Who has come from there and reported to us?" But let them hear Abraham, that if we do not listen to the Scriptures, we will not believe even those who come from Hades. And the Jews manifested this, who because they did not listen to the Scriptures, did not believe even when they saw the dead rising; but they even attempted to kill Lazarus, and when many dead rose at the crucifixion of Jesus, the Jews, raging all the more, attacked the ^B apostles. Because if that had been profitable for our faith, the Lord would have done this often. But now, nothing is so useful as the diligent investigation of the Scriptures. The resurrection of the dead could be performed falsely and in appearance even by the devil, so that he might seduce the imprudent, sowing doctrines about Hades worthy of his own malice; but to those who probe the Scriptures properly, nothing can deceive. For they are a lamp and a light, by the shining of which the thief is detected and revealed. To them, therefore, must we entrust our faith, and not seek after resurrections of the dead. But it is also possible to interpret this parable allegorically, ^C saying that the Jewish people is signified by the rich man. For that man was once rich, having been enriched with all knowledge and wisdom and words of God, which are above gold and precious stone; but he was also clothed in purple and fine linen, having a kingdom and a priesthood, and he was a royal priesthood to God. Now the purple signifies the kingdom, and the fine linen the priesthood. For the Levites were clothed in fine linen garments during the sacred rites. And he feasted daily and lived in splendor; for they offered sacrifice every day, morning and evening, which they also named the "perpetual" sacrifice. But Lazarus was the people from the nations, poor in divine grace and wisdom, and lying before the gates; for it was not permitted for the Gentiles to enter the house, for it was considered a pollution, ^D just as in the Acts of the Apostles they cry out against Paul because he had brought Gentiles into the temple and had made that holy place common. Moreover, that people was full of the sores of stinking sins, and was feeding the shameless dogs, the demons, with these sores; for our sores are a pleasure to them. He also desired the crumbs falling from the rich man's table; for he was altogether lacking in the bread that strengthens the heart of man, and he was in need of a very small, thin, and rational food, just as the Canaanite woman, being a Gentile, desired to be satisfied with the crumbs. What more is there to say? The Hebrew people died to God, and their bones, which are not moved to do good, became dead. But Lazarus also died to sin—the Gentile people, I say. And the Jews, indeed, who were in their sins

and Lazarus to sin ^A, the Gentile people. And while the Jews died in their sins are burned in the flame of envy, being jealous—as the Apostle says—that the Gentiles were received into the faith, the formerly poor and despised people of the Gentiles rightly dwell in the bosom of Abraham, the father of nations. For Abraham too, being a Gentile, believed in God and passed from the worship of idols to the knowledge of God. Therefore, those who are partakers of his translation and faith rightly rest in his bosom, having obtained the same ends, dwellings, and reception of good things as he. And the Jew desires one drop of the ancient legal sprinklings and purifications, so that his tongue might be cooled, and he might have the boldness to say something to us, as if the Law were still active, but he does not obtain it. For the Law is until John; "And sacrifice and offering thou wouldst not," and so on. And Daniel predicted that the anointing would be destroyed and the prophecy sealed—that is, cease and be concluded. But do you also interpret the parable morally, and do not, being rich in evils, pass by your own starving mind when it is in need, nor despise it as it lies cast upon the ground; but when it has been made so as to stretch upward, though it lies before the gates, bring it inside! Let it not stand outside, nor wander, nor lie idle, but let it work. For thus will you be able to act according to the mind, and not only to indulge the flesh. It will be easy also to explain the other things in this parable for the benefit of morals.

CHAPTER XVII.

On scandals. That sins must be forgiven to one’s neighbor. On faith in God. On the ten lepers. On Jesus being questioned when the kingdom of God is to come.

^A And he said to the disciples, "It is impossible that scandals should not come, but woe to him through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea, than that he should cause one of these little ones to stumble. Take heed to yourselves! If your brother sins against you, rebuke him; and if he repents, forgive him; and if he sins against you seven times in the day, and seven times turns back to you saying, 'I repent,' you shall forgive him." ^C Since the Pharisees, being lovers of money, were grumbling against the Lord because He spoke of poverty, and to whom He also spoke the parable of the rich man and Lazarus, showing them by it what kind of punishment awaits them on account of their love of riches, He now speaks also to the disciples concerning these very Pharisees, indicating that they are authors of scandals and hinderers of the divine way, and for this reason He declares "woe" to them. Let us see, therefore, what He says: "It is impossible that scandals should not come, but woe to him through whom they come," that is, it is impossible that scandals should not come, or rather, the obstacles to a good and God-pleasing life. For it is necessary, because of the great wickedness of men, that many obstacles to the preaching and the truth ^D be found. But woe

^A however, to him through whom they come, to the worker of these things, such as the Pharisees who cause scandals and hinder the preaching. But many ask, being at a loss, if it is necessary for scandals to come, and it is impossible for the preaching not to be hindered, why then do you condemn, O Lord, and bewail the workers of scandals? For they became such by necessity, and everything that is of necessity is also excusable. But hear that this necessity has its beginning from the power of the will. And that I may explain more clearly: the Lord, seeing the malice of the men who were then—for they were prone to every evil and chose nothing good—said that, so far as the consequence of those things which are seen is concerned, it is necessary for scandals to come. The malice, therefore, to which men devote themselves is from their own free choice, but the work of scandals follows of necessity from that malice; hence, for this reason, the workers of scandals are also to be punished. ^B For, let us say, to use an example: a doctor, seeing someone living badly and indulging in gluttony, says, “It is necessary for this man to be ill.” Is the sickness, therefore, necessary? Yes, as far as it concerns the consequence of the bad diet. For this reason, woe to those who hinder the preaching, because they have arrived at such a degree of wickedness that it has become necessary for scandals to come. And indeed, it is better for the man who causes scandals and obstacles that a great millstone be fastened about his neck and he be cast into the sea, than that he should cause one of the little ones of the faithful to stumble and be subverted. Therefore, he ensures the ^C safety of his disciples, and says: Take heed to yourselves. Behold, he says, I tell you beforehand that evils will come; you are without excuse. It is necessary, indeed, that those things come, but it is not necessary that you perish, if indeed you secure and arm yourselves. For it is necessary for the wolf to come, but if the shepherd is vigilant, it is not necessary for the sheep to perish, but the wolf will depart gaping in vain. Having said these things, therefore, concerning those who offend and do harm—that is, those who hinder—since there are many differences among them (for some are incurable, like the Pharisees, while others are curable, like the brothers of the Lord toward the Lord Himself, for not even they believed in Him); since, therefore, there are many differences among those who hinder—for it is likely that some who hold the same belief are such—for this reason he says: If thy brother shall trespass against thee, rebuke him alone privately, and if he hears thee, thou hast gained him; ^D but if not, take with thee one or two, and so on; things which Matthew set forth at length, but which Luke omitted, as having been already spoken by Matthew. He who listens to the rebukes is worthy of pardon; but he who does not, let him be to thee as the Gentile and the tax collector, that is, detested and unworthy to be called a brother. Then, as if someone were asking, “Be it so, Lord, you have indeed distinguished these things well, but if he has often been deemed worthy of pardon and yet does harm again, what must be done to him?” He says, “If he repents again, forgive him.” And again: “If he sins seven times in the day and turns again, forgive him.” Septies autem hoc

^A loco pro saepius positum est; sicut et cum dicitur: Sterilis peperit septem. Quoties igitur poenitentiam agit, toties remittere oportet. For do not think that the Lord is setting a number for forgiveness, but as I said, understand “seven times” as “many times” and “innumerably,” just as in common conversation we say a “city of ten thousand inhabitants,” not meaning that it contains exactly ten thousand and no more—for perhaps it has more—but we mean to say the same as if we said a “very populous city.” That this is what He means is clear from Matthew. For there, when Peter said: “Lord, shall I forgive him up to seven times?” the Lord said, “No, but seventy times seven,” thereby indicating the uncountable.

Verses 5-10. And the apostles said to the Lord: Increase our faith.

^B The apostles believed in the Lord, yet coming to a realization of their own weakness, and having heard the Lord speaking to them about certain great matters and about the danger from stumbling-blocks, they pray that the power of faith might increase in them, through which they might be able to accomplish these things He mentions—I mean the matters concerning poverty. For nothing contributes so much to accomplishing the poverty of which He speaks as believing and trusting in God; ^C just as nothing makes one hoard wealth so much as not believing that God is a great treasurer and His goodness an inexhaustible storehouse. Furthermore, that they might also be able to resist stumbling-blocks through faith, they therefore approach Him and say: “Increase our faith,” make us more perfect and firmer in faith. The Lord, however, showing them that they are asking well and that they ought to hold this conviction firmly regarding faith—that it is very efficacious—says that if they had faith, they would have transplanted even this sycamine tree. ^D There are two great things here, namely, to be moved from another place while rooted in the earth, and to be planted in the sea—for what could ever be planted in water? It is manifest that by saying these things, He shows the power of faith. Perhaps someone, allegorizing, might say the sycamine is the devil, as being the author and fosterer for us of the eternal worm, because of the thoughts which he generates. For the leaves of the sycamine feed worms, from which silk threads are produced. This sycamine, therefore, faith is able to eradicate from the human heart and cast into the sea, that is, to destroy into the abyss. And because He says this concerning faith, He adds another more necessary doctrine. What is this?

^A The teaching about how one must not be prideful regarding good works; for since faith achieves much, and makes the one who possesses it a fulfiller of the commandments, while also adorning him with miracles, it is likely that a man might often fall into pride because of these things, so He secures the apostles, that they might not be lifted up in their good works, by a most graceful example. For who of you, He says, having a servant, and so forth. For it is shown through this parable that one must not be lifted up for any good deed, or rather, not even for the fulfillment of all the commandments. For necessity lies upon a servant to fulfill the commandments of the Lord, and he ought not to ascribe this to himself as a great accomplishment. For if he does not work, he is worthy of stripes; but since he has worked, let him be content that he has escaped the stripes, and he certainly ought not to seek a reward for this. For it is of the master's generosity to give to him, or rather, to bestow something. Therefore, even when serving God, whether one fulfills the commandments, one ought not to be lifted up. For he has done nothing great; but rather, woe would be upon him if he had not done it, as the Apostle says, "Woe to me if I do not preach the Gospel." ^B Neither, again, if he has attained to spiritual gifts, ought he to be prideful about these; for they are gifts bestowed upon him through the mercy of God, not because the Master owed it to him. For the servant is rather the one who owes it to his Master to perform all His commandments. But if, even when we have performed all the commandments, we ought not then to think we have done anything great, what are we, when we are lifted up even when we have not achieved even the hundredth part of the commandments of God? But observe in the text of the parable that He first set down the one plowing, and then added the one shepherding. For it is necessary first to be a plowman, and then to take up pastoral care. For he who has well plowed his own flesh as ^C if it were land, he is worthy also to become a shepherd of others. For he who does not know how to manage his own house as he ought, how will he take care of the Church? Therefore plow yourself first, and then you shall shepherd others, just as Jeremiah also says: "Break up for yourselves new ground," then he adds: "Illuminate for yourselves with the light of knowledge," which is the chief office of shepherds.

^D VERS. 11-19. "And it came to pass as He went to Jerusalem, that He passed through the midst of Samaria and Galilee. And as He entered into a certain village, there met Him ten men that were lepers, who stood afar off. And they lifted up their voice, saying, 'Jesus, Master, have mercy on us.' And when He saw them, He said unto them, 'Go, show yourselves unto the priests.' And it came to pass that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at His feet, giving Him thanks: and he was a Samaritan. And Jesus answering said, 'Were there not ten cleansed? but where are the nine?'"

' ^A And from this, one may discern that nothing hinders anyone from pleasing God, even if he be of a cursed race, provided he has a good will. For behold, ten lepers met Jesus as He was about to enter a certain city; yet they met Him outside the city. For it was not permitted to those who were considered unclean to dwell within the cities. They stood afar off, as if ashamed of the uncleanness that appeared in them, and did not dare to draw near; for they thought that Jesus would also loathe them, just as others did. They lift up their voice and entreat Him. In place, they stood afar off, but in prayer they drew near. For "the Lord is nigh unto all them that call upon Him in truth." And they do not entreat Him as a mere man, but as one who is above man. For they call Him "Master" (Epi-staten), which is to say, Lord, guardian, overseer—which is close to considering Him God. But He commands them to show themselves to the priests; for the priests used to examine such persons, and from them they received the verdict as to whether they were cleansed of the leprosy or not. For the priests had signs by which they investigated the incurable leprosy. But also when someone was infected with leprosy and later obtained health, the priests examined him, and a gift was offered, as ordained in the Law. ^B But in this case, since they were confessedly lepers, what need was there for them to be shown to the priests, unless they were absolutely to be cleansed? For the command given to them to go away to the priests indicated nothing other than that they would be clean; which is why it also says that "as they went, they were cleansed." But perceive what we said in the beginning: that of the ten, nine—although they were Israelites—appeared ungrateful, but the Samaritan, being of a foreign race, returned and uttered a voice of gratitude. For the Samaritans were Assyrians, so that no Gentile might despair, and that no one who descends from holy ancestors might boast. This miracle also hints at the salvation that happened generally for the entire human race. For the ten lepers mark the entire human nature, infected with the leprosy of malice, carrying about the shame of sin, living outside the city of the heavens because of its uncleanness, and standing far from God. ^C And this very act of standing afar off had the appearance of a supplication. For to the One who is merciful, and who wills that all should be saved and become good, the fact of seeing no one partaking of His goodness is the greatest incentive to mercy; it is for this very reason that He inclines Himself to heal those who are in such a wretched state. And indeed, He has healed the whole of leprous nature, having been incarnate and having tasted death for every man. But the Jews, although, as far as the Lord was concerned, they were cleansed of the impurities of their own leprous sin, proved themselves ungrateful, and they did not return from the way of their vanity so as to give glory to Him who had saved them, that is, to believe ^D

^A in Him, that being God, He endured to suffer the extremes. For this is the glory of God: flesh and the cross. These, then, did not confess the Lord of glory, who was incarnate and crucified. But the alien people of the Gentiles acknowledged Him who had cleansed them, and glorified Him by believing that so merciful and so powerful is the Lord, that He even endured the most vile things for our sake—which is of mercy—and having endured them, suffered no harm to His own nature—which is of power.

VERS. 20-25. ^B *Being asked by the Pharisees when the kingdom of God is coming, He answered them and said: The kingdom of God is not coming with observation; nor will they say, "Look here!" or "Look there!" For behold, the kingdom of God is in the midst of you.* And He said to the disciples: *Days are coming when you will desire to see one of the days of the Son of Man, and you will not see it; and they will say to you, "Look here!" or "Look there!" Do not go, do not follow. For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in His day. But first He must suffer many things and be rejected by this generation.* ^C In many places of His teaching, the Lord made mention of the kingdom of God. But the Pharisees, hearing these things, mocked Him; and for this reason they approach Him to ask about this [subject], questioning Him and mocking Him as a madman, for preaching of an unusual and strange matter. For none of the teachers and prophets who were in previous ages made mention of it. Or perhaps, having in mind that they were soon to kill Him, they approach in mockery, asking as if in irony, and saying such things as: "You, indeed, make speeches about a kingdom; but when will that kingdom of Yours be? For You are to be killed by us tomorrow, and will take up the cross, and all things of ignominy." What then does Christ do? He does not reply to the foolish according to ^D their foolish opinion and senselessness, but leaving them to wander concerning the mere name of the kingdom, and not manifesting the reality to them—for they would not have accepted, had He discoursed to them about the kingdom, that that kingdom is not worldly, but more than worldly—leaving them, therefore, as those unworthy of hearing, because they were willfully deaf, He discourses about the time of the kingdom, that it is unknown and unobservable. For it does not have a set time, but the kingdom of God is always present to those who desire it. For, all in all, the kingdom of God indeed is to live in the manner of the angels. For then is God truly said to reign, when nothing worldly dwells in our souls, but we live in an entirely different manner than the world is wont to do. This life, however, we have within us, that is, whenever we wish. For there is no need of a long time nor of a long journey, but faith is near us, and after faith, the divine life. This very thing also the Apostle said: "The word is near you, in your mouth and in your heart," that is, the word of faith. For to believe, and to walk according to faith, as is worthy of the calling, is within us. And so the Pharisees mocked the Lord as if of

the kingdom preaching, of which no one had preached. But the Lord, showing [(8)] that they are ignorant of the thing, which is within them, and to those wishing to receive it there is a great ease. For now that I am in your midst, you can altogether receive the kingdom of God, having believed in me, and having chosen to live according to my commandments. But to his disciples he said, "Days will come," and what follows; that is, the kingdom of God is present even to you, in as much as I am with you. But it is present to you, not only because you have believed in me and followed me, but also because you live now in all freedom from care, while I am caring for you and providing for you. But days will come when, I being absent, you will be handed over to dangers, and being led before governors and kings, you will long for the present time, which is free from danger, and the freedom from care which you have while I am with you, as the kingdom of God. And ^B often you will desire to attain one of my days, that is, this life spent with me, as being safer. For even if while being with him, they did not lead an entirely trouble-free and danger-free life, but being fugitives with the fleeing one they suffered, and being abused with him they were abused, yet if the things they were then bearing were compared with those which they were afterwards to bear, they would appear entirely safe and without dangers. And so the kingdom of God also in this way was within the apostles, that is, a kingdom least laborious and free from danger. For after the resurrection they walked about as captives and as those enduring persecution. Moreover, by these words he prepares the hearts of the apostles to bear labors, and strengthens them, and predicts to them so that they might not be deceived. For if they say, he says, "Lo, here," or "Lo, there," do not follow. For let no one, he says, persuade you that I have come here or there; for ^C my second coming, which is more glorious and brighter, will not be confined to a place. But just as lightning does not escape notice, but shines from one end of the earth to the other, so also my presence will be bright and manifest, and will be hidden from no one. Do not therefore be deceived by false Christs. For not as before did I appear in a manger and in poverty for thirty years, so also then, but all things in glory, with angels escorting, and in a moment. Then, because he had predicted to them that very harsh things would happen, he comforts them and exhorts them, and, that they might bear them generously, he confirms this by his own example. For do not wonder, he says, if such troublesome things happen to you as to bring upon you a longing for these days which I am now spending with you. For I myself, who am about to appear like lightning, am first about to suffer ^D many things, and to be rejected, and so to come in this glory. So that this should be for you an incentive to the virtue of patience, and should make you eager to bear bravely, while you look to me and hope: for glory will come to you also from dangers, while you suffer and are rejected, just as also to me.

^B Verses 26-30. "And as it happened in the days of Noah, so shall it be also in the days of the Son of man: they were eating and drinking, they were marrying and given in marriage, until the day that Noah entered into the ark, and the flood came and destroyed them all. Likewise also as it happened in the days of Lot: they were eating, drinking, buying, selling, planting, building; but in the day that Lot went out from Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even so shall it be in the day when the Son of man is revealed." Through these examples, he shows the sudden and unexpected nature of his coming. For as in the time of Noah the flood came suddenly and took them all away, so also shall his coming be. By these examples of both the people during the flood and of the Sodomites, he hints that when Antichrist comes, unnatural pleasures will be ^C imposed upon mankind, and they will be licentious and given over to lawless pleasures—which is just what the Apostle said, that in the last days men will be lovers of pleasure rather than lovers of God. And it is natural that evils will flourish under the reign of the deceiver; for as that one is a sink of sin and every malice, what other government and life would he introduce to the miserable generation of men of that time than that which is entirely peculiar to himself? For from an unclean thing, what can be purified? Men will then be in every luxury, just as in the time of Noah, and they will fear nothing serious; nor will they believe if anyone tells them of certain difficult events that are about to happen, just as those in the time of Noah and those in the time of Lot did not believe.

Verses 31-33. "In that day, he who shall be on the housetop, and his goods in the house, let him not descend to take them away: and he who is in the field, likewise let him not return to the things behind. Remember Lot’s wife. Whosoever shall seek to save his life shall lose it: and whosoever shall lose it shall preserve it." In that day of the coming of Antichrist, he who is on the housetop—that is, in the heights of virtue—let him not descend, nor let him be found ^D departing from this for any worldly pretext. For all worldly things are called "goods" that contribute to man, being applied by some to virtue and by others to vice. Therefore, let him who stands on the height of virtue not descend because of some worldly thing, and fall from his own height, but let him stand against vice and not be softened. And he who is in the field, likewise, let him not return to the things behind; for it is not fitting for him who is in the field—that is, in this world—working at virtue to turn back to the things behind, but he must reach out to those things that are before. Just as he says in another place: "No one, having put his hand to the plow, and having turned back, is fit for the kingdom of heaven." He also brings forward the example of Lot’s wife, who, having turned

back, was hardened into a pillar of salt; ^A that is to say, not having departed from malice, she remained in its saltiness, having become entirely evil and marking with a pillar the defeat which she suffered, having become frozen and remaining in malice. Then he brings forward the things that follow the aforementioned: "Whoever shall seek to save his soul, shall lose it." For, he says, let no one strive in the persecution of Antichrist to save his own soul; for he shall lose it. But whoever gives himself over to slaughters and, in short, to dangers, shall be saved, not bowing to the tyrant on account of the love of life. Just as, therefore, he said above that he who is at the summit of virtue should not, on account of worldly matters, descend, becoming softened perhaps by possessions and wealth, and on account of these giving way in his steadfastness, so also now, proceeding on the way, he says—and why do I say that he should not descend for the sake of goods, nor should he abandon virtue for the sake of external things, nor even for the sake of the preservation of the soul itself should he agree to bow to the deceiver and persecutor? ^B Matthew says that all these things were spoken by the Lord on account of the capture of Jerusalem, hinting at the attack of the enemies, and that it is necessary to flee without looking back when the Romans are invading, and that those who are on the roof should not descend into the house for any necessary thing, but should flee immediately; for there is no time for leisure, so as to pack, nor, being in the field, should they turn back to the house; for even he who is in the house must flee. But there is nothing wonderful that these things happened in the capture of Jerusalem and are about to happen again in the coming of Antichrist; or rather, at the very time of the consummation, there will be the most grievous tribulation about to occur then.

VERS. 34-37.

meaning, that is, where the Son of Man is, there all the saints who are light and winged will be, whereas the sinners are heavy, and therefore are left below. ^A Just as when a dead body lies, all the carnivorous birds fly toward it, so too when the Son of Man, who for our sake was put to death and set for a fall, appears from the heavens, all the saints will be gathered, and the angels themselves; for with them He will come in the glory of the Father, and in ineffable splendor. For even if He named that time "night," it is because of its suddenness and unexpectedness, or because sinners will be enveloped in darkness; He spoke this because light will rise for the just, or rather, they themselves will shine like the sun.

CHAPTER XVIII.

VERS. 1-8. ^B *And He told them a parable to the effect that they ought always to pray and not lose heart, saying: There was in a certain city a judge who neither feared God nor regarded man. And there was a widow in that city, and she kept coming to him, saying: "Vindicate me against my adversary." And for a time he would not. But afterward he said to himself: "Though I neither fear God nor regard man, yet because this widow bothers me, I will vindicate her, or else she will come and wear me out by her continual coming." And the Lord said: Hear what the unrighteous judge says. And will not God give justice to His elect who cry to Him day and night, even though He is long-suffering over them? I tell you He will give them justice speedily. Nevertheless, when the Son of Man comes, will He find faith on earth?* ^C Having mentioned tribulations and dangers, He now adds how we may be saved in them. For they are cured by persevering and solicitous prayer. For all these things are to come. But prayer brings great help in these matters, provided it is persevering and continuous. For we ought to consider how the perseverance of the widow broke the pertinacity of the unjust judge. For if the prayer of perseverance softened him who was filled with every malice and reverenced neither God nor men, how much more shall we move the Father of mercies, God, to compassion, even if He delays for a while? ^D Observe also that to have no reverence even for men is a sign of greater malice; for many do not fear God, but yet they reverence men, and therefore commit fewer sins. But when someone is shameless even before men, this is the very pinnacle of malice. For this reason the Lord also later added that he did not regard man, as if saying this: "There was a judge who did not fear God, and why do I say this, that he did not fear God? He had a greater sign of malice, because he did not even reverence man." These things, therefore, the parable teaches us, as we have often said, exhorting us not to lose heart in our prayers, just as elsewhere He says: "Which of you who has a friend, and he comes and knocks at night, will reject him?"

Because of his importunity, if for no other reason, he will open." And again: "Which of you, if his son asks for bread," and so on. Through all these ^A things, He teaches us the necessity of constant diligence in prayer.

Some have attempted to interpret this parable more curiously and have dared to liken it to the truth. They say, for instance, that the widow is every soul that has put away the husband it had before—I mean the devil—and for this reason has him as an adversary who is always attacking her. She comes to God, the judge of injustice—that is, to Him who condemns injustice—who "neither fears God" (for God alone is God, and has no one else to fear) "nor respects man," for God does not accept the person of man. This widow ^B is the soul that is constantly begging God because of her adversary the devil, and God takes pity on her because of this persistence in prayer. Anyone who likes may accept this, for it has been set forth that it might not be unknown.

However, the Lord has taught us these things concerning the necessity of praying, and having shown that if this lawless man, filled with every wickedness, had pity because of the persistence of the petition, how much more will God, the author of all justice, not bring about vindication quickly, even though He is longsuffering and appears to disregard those who cry to Him day and night! Having taught these things, and having shown us that in the time of the consummation, prayer must be used against the dangers that will then arise, He adds: "Nevertheless, when the Son of Man comes, will He find faith on earth?" ^C By this interrogative form, He indicates the scarcity of the faithful who will be found at that time. For then the son of lawlessness will prevail to such a degree that, if it were possible, he would lead astray even the elect. He is accustomed to use the interrogative mode for things that are rarely found, just as when He says: "Who then is the faithful and wise servant?" Here, too, by this question, He signifies the same thing—that in number they will be few who will keep faith towards God and towards one another.

And rightfully did He connect the discourse on faith with the exhortation to pray. For faith is the foundation and base of all prayer; for if a man does not believe that he will receive what he asks for to his ^D benefit, the prayer he makes is vain. Therefore, the Lord, in teaching about prayer, also made mention of faith, declaring implicitly that prayer, too, will be rare at that time, since faith also will be found in few.

When, therefore, the Lord comes in the clouds, He will not find faith on the earth, unless perhaps in a few. But He will cause this to exist then, for even against their will, all will confess that the Lord Jesus is in the glory of God the Father; and if indeed one must call this faith and not necessity, there will be no one among the unbelievers who will not believe that He alone is the Savior whom they formerly blasphemed.

^A Vers. 9-14. *And He spoke also this parable to some who trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself: God, I thank Thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying: God, be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.*

The Lord does not cease to purge the vice of pride with many arguments. For since it troubles the human mind more than other vices, on that account He teaches about it often and at length. Finally, here too He purges its most wicked form. For the seeds of self-love are many. Opinion of oneself, arrogance, and the desire for vain glory sprout from it. But the most destructive of all is pride, which is contempt for God. For when someone credits his good works not to God, but to himself, what is this other than to deny God and to be at enmity with Him? Therefore, the Lord declares that by this parable He intends to heal this vice, which is so contrary to Him, a vice against which the Lord rises up as an enemy against an enemy. ^B For as to those who trust in themselves and do not attribute everything to God, but on account of this also despise others, He says these things and shows that justice, although it is otherwise wonderful and constitutes a man as close to God, when it has admitted pride, casts the man down into the lowest place and makes a demon of him who had lately made himself equal to God.

The beginning of the Pharisee’s words, therefore, seems to be the speech of a grateful man. "I thank Thee, O God," he says. But how filled with all senselessness are the things that follow! For he did not say, "Thou hast made me to abstain from injustice and from rapine," but how? "I am not." He attributed the good work to himself and to his own strength. And as for judging others, how is this the act of a man who knows that what he has, he has from God? For if he had entirely believed that he held these alien goods by grace, he would not have despised others, considering that he himself was equally naked as far as his own virtue was concerned. For he was clothed gratuitously on account of mercy. ^C Therefore the proud Pharisee, as if ascribing the things that were done to his own power, went on from there to judge others. The Lord also points out his pride and lack of humility through his posture. For it belongs to a humble man to have a downcast expression, but this man is recognized as proud both in his habit and in his bearing.

Although it is also said of the publican that he stood, yet look at what follows, that he would not even lift up his eyes to heaven, so that his posture was bent. But that man’s eyes were lifted up to heaven, and his heart was being lifted up at the same time. See also, in the prayer of the Pharisee, the order of what he indicates to us: first indeed he spoke of things that were not, and then he enumerated things which

are. Having said, "That I am not as most men," this and that, he added also the things of virtue: to fast ^A twice in the Sabbath, and to tithe all that he possesses. For it is necessary not only to decline from evil, but also to do good. And it is necessary first to abstain from vice, and then to attempt virtue, just as when one is about to draw pure water from a muddied spring, one must first clean out the mud, and then draw the pure water. Consider also this: how he did not seize upon a small word to speak in the singular number, but in the plural number he cast these things upon many, saying: "That I am not as the rest." And when he had said, "I am not as the rest," he added, and said: "I fast twice in the Sabbath," that is, twice in the week. For the Sabbath was called the week, named from the final and resting day. For Sabbath is rest, and they called [the] Sabbaths the week in the plural number. Whence they also called "one of the Sabbaths" the first day of the week, which is with us the Lord’s Day; for among the Hebrews, "one" signifies the same as "first." There is also another deeper discourse; for against the passion ^B of adultery he boasted of fasting: for petulance comes from luxury. He therefore, mortifying the body through fasting, was free from many such-like affections. Now the Pharisees fasted on the second and the fifth days. Against rapine and injustice he brought forward the giving of tithes of all that he possessed. So much, he says, am I contrary to rapine and injustice, that I even expend what is my own. For the giving of tithes seems to some to be prescribed by the law simply and once, but to those who search it deeply, three givings of tithes are found to be introduced, and this you will learn accurately from Deuteronomy, if you fix your mind upon it. These things, then, the Pharisee. But the publican [did] all the opposites. For he stood far off, and in gesture, and in speech, and in compunction of heart he was far removed from him, not only in place; for he feared to lift up his eyes to heaven, judging them unworthy to look upward who had desired to see ^C earthly goods and to enjoy them. And he smote his breast, his heart, that is, on account of evil thoughts, and to awaken it as if it had fallen asleep, and he said nothing else than, "God, be propitiated to me a sinner." And through all these things he went down justified, rather than that other—that is, in comparison to that other. For "every one that is proud in heart is an abomination before the Lord," and "God resisteth the proud, to the humble, however, He giveth grace." But one might wonder how the Pharisee, though uttering a few arrogant words, is condemned; while Job, though speaking magnificently of himself in many things, is crowned? Because the Pharisee stood ^D of his own accord, prating such things and condemning others, with no necessity compelling him; but Job, with his friends pressing upon him and weighing more heavily upon him than the calamity itself, saying that he suffered those things on account of sins, was compelled to enumerate his works, and that for the glory of God, lest men should fall away from the right course of virtues. For if they had been persuaded, O

that the sins were what Job was doing, and that it was on account of those things that he suffered, they would have refrained from doing the same. And so, instead of being hospitable, they would have become enemies to guests; and being unmerciful ^B and unjust, instead of being merciful and just. For such were the works of Job. In order, therefore, that many might not be harmed, he enumerates his virtuous deeds for this reason. These, then, were the motives for Job; for us not to say that in those very words which seem to sound of grandiosity, all humility shines forth. For "Who," he says, "would grant me to be as in the months of the days of old, when God watched over me?" You see that he refers everything to God, and he does not condemn others, but rather he is condemned by his friends; but to the Pharisee who refers everything to himself and not to God, and who condemns others without necessity, condemnation is deservedly applied. For everyone who exalts himself will be humbled, being condemned by God; but he who humbles himself in condemnation will be exalted, being justified by God. For he says, "Do you speak first of your sins, that you may be justified."

VERS. 15-17. "And they were bringing to him also the infants, that he might touch them. But when the disciples saw it, they rebuked them. But Jesus, having called them to himself, said, 'Let the children come to me, and do not forbid them, for to such belongs the kingdom of God. Amen I say to you, whoever does not receive the kingdom of God as a child, will not enter into it.'" ^C And this example concerning the children also contributes to humility. For the Lord teaches through them that one must act altogether humbly, and that all must be received, and none despised. For the disciples thought it unworthy for children to be offered to such a Master. But He shows that humility is to be pursued to such a degree that even the least must not be spurned. And thus, indeed, He teaches humility by His action; for He does not send them away, but sweetly embraces the infants. He teaches, however, also by His word, that the kingdom of the heavens belongs to those who are similarly disposed as children. The child is not puffed up, nor does he despise anyone: he is innocent, simple, and with all simplicity is neither exalted by prosperous circumstances, nor cast down by grievous ones. ^D Whence he who lives in all humility, simplicity, and innocence, he is acceptable to God, and receives the kingdom of God as a child, that is, faithfully, without guile and without idle curiosity. For the curious, and he who is always asking, "How?", will perish with his own unbelief, and will not enter into the kingdom, which he did not desire to receive simply and without curiosity and with humility. All the apostles, therefore, and all who believe in Christ without reservation, are called children: just as even the Lord Himself called the apostles, saying, "Children, do you have any fish?" But the wise among the Greeks, seeking wisdom in the mystery, which is the kingdom of God, and not wanting to receive it without reasoning, have deservedly been excluded from this kingdom.

^A He did not say, "For of such is the kingdom," but "of such [as these]," that is, of those who have voluntarily acquired the innocence and humility which children possess by nature. Let us therefore receive all those ecclesiastical things, which are the kingdom of God, without over-curiosity, and faithfully, and with humility. For to inquire curiously savors of pride and vainglorious wisdom.

VERS. 18-23. "A certain ruler asked him, saying: Good Master, what must I do to inherit eternal life? And Jesus said to him: Why callest thou me good? None is good, save one, that is God. Thou knowest the commandments: Thou shalt not commit adultery, thou shalt not kill, thou shalt not steal, thou shalt not bear false witness. Honor thy father and thy mother. And he said: All these have I kept from my youth. ^B Now when Jesus had heard these things, he said to him: Yet one thing is wanting to thee: sell all whatever thou hast, and distribute to the poor, and thou shalt have treasure in heaven: and come, follow me. Having heard these things, he became sorrowful, for he was very rich." ^C It seems to some that this man is a kind of crafty person, and that he is seeking to ensnare Jesus in his speech. This, however, is not likely, but rather that he was avaricious, since Christ rebuked him because he was such. For Mark also says that he ran up, and knelt, and besought Jesus, and that Jesus looked upon him and loved him; yet the man was a lover of money. He approaches Jesus out of a desire to learn about eternal life, perhaps even in this being a ^D pursuer of riches. For nothing is so desirous of life as a man who is devoted to riches. He suspected, therefore, that Jesus would show him some way by which he could perpetually enjoy his possession of wealth. But after the Lord said that the casting away of riches contributes to eternal life, he departed, as if disapproving of his own question and Christ’s answer. For he himself, because he possessed much wealth, was seeking much after eternal life. But when it came to renouncing his wealth, what need had he of eternal life if he were to be poor, as he seemed to be on the verge of becoming? He approaches the Lord, therefore, as a mere man and teacher. For this reason, the Lord, showing that one ought not to approach Him as a mere man, said: "None is good, save one, that is God." You called me good, He says, why then did you add "Master"? For it is evident that you take me to be one of many. If this is so, I am not good; for no man is good properly, save one, that is God. So if you wish to call me good, call me good as God, and do not approach me as a mere man. For if you think of me as some common man, do not call me good; for God is truly good and the source of goodness and the principle of substantial goodness. We men, even if we are good, are not so properly, but by participation, having goodness that is mingled and mutable. "Thou knowest the commandments: Thou shalt not commit adultery, thou shalt not kill, thou shalt not bear false witness," and the rest. The law first corrects those things in which we fall more easily, and then those in which not many, nor often, do so, such as committing adultery — since [...]

^A greed itself is an internal fire; or murder, since anger is a great beast. Stealing, however, is a lighter matter, and it happens more rarely to fall into false testimony. Therefore, the former are corrected earlier, because we fall into them easily, even though they are otherwise graver sins. But the latter—I mean theft and false testimony—he places in the second rank, as they happen more rarely and are lighter. Furthermore, to sin against parents, although it is a great sin, nevertheless happens more rarely. For it is not easy to find one who is of such bestial habits as to rage against his parents; they are few, and it rarely happens: and for this reason he places it later. After the youth said that he had kept all these things from his youth, the Lord proposes to him poverty, the head of all virtues. See, moreover, a law worthy of the Christian life: "Sell all that you have," He says; for if anything remains, you are a slave to it. "And distribute," not to rich kinsmen, but to the poor. The word "distribute" also has a certain emphasis, implying that the scattering of wealth should be done with judgment and not haphazardly. But since it behooves a Christian, along with poverty, to possess every other virtue as well, for this reason He says: "And come, follow me"—that is, in all other things also, be My disciple, and follow Me always, not today perhaps, but not tomorrow. And though He promised the heavenly treasure to the covetous man, he did not pay attention, for he was a slave to money; therefore, also, when he heard it, he went away sorrowful, because he was told of the deprivation of that possession for the sake of which he himself desires eternal life, so that he might be able to enjoy riches forever. ^B Furthermore, his sorrow proves that he was well-intentioned and not malicious. For none of the Pharisees ever went away sorrowful, but rather enraged. I am not unaware that the great light of the world, Chrysostom, thought that this youth truly desired eternal life, and that while he loved it, he labored under the more difficult malady of avarice; nevertheless, he is not devoid of grace, because it is now added that he desired eternal life, avaricious though he was.

VERS. 24-30. *And when Jesus saw him become sorrowful, he said: How difficult it is for those who possess money to enter into the kingdom of God! For it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. And those who heard said: And who can be saved? But he said: The things that are impossible with men are possible with God. And Peter said: Behold, we have left all. And he said to them: Amen I say to you, there is no one who has left house, or parents, or brethren, or wife, or children for the sake of the kingdom of God, who shall not receive much more in this time, and in the world to come life everlasting.* ^C After the rich man heard that he must cast away his riches, he was affected with sorrow. Hence the Lord says, with an admirable turn of phrase, how difficult it is for those having money to enter into the kingdom of heaven. He does not say that it is impossible for them to enter, but difficult. For it is not impossible for such as these to be saved. For it is possible to spend money, and to gain the things above.

^A Yet this is difficult; for riches are more adhesive than birdlime, and he who is entangled in them is with difficulty torn away. Continuing on, he also posits that it is impossible; for he says, "It is easier for a camel to enter through the eye of a needle than for a rich man to be saved." For it is absolutely impossible for a camel to pass through the eye of a needle, whether you understand "camel" as the animal itself or as a thick nautical rope. If, therefore, it is easier for a camel to pass through the eye of a needle than for a rich man to be saved, and this is impossible, then it is more impossible for a rich man to be saved. What, then, is to be said? First, that it is truly so; for as a rich man, it is impossible for him to be saved. Do not tell me that such and such a person, being rich, gave his possessions and was saved; for he was not saved as a rich man, but as one having become destitute, or having been for a time a steward, he was saved, and not as a rich man. For a steward is one thing, and a rich man another; for he is a rich man ^B who keeps wealth for himself, whereas a steward is one to whom it is entrusted for the sake of others. Thus, even if this man was saved, he was not saved as a rich man, but, as we said, either after having renounced everything he had, or as a steward having distributed them well. Furthermore, note this also: that while it is impossible for the rich man to be saved, it is merely difficult for the one who has money, as if he were to say: "He who is held by riches, and is a slave to them, and is mastered by them, will not be saved; but he who has money—that is, is the lord of them, and he himself possesses them, and is not possessed by them—he will be saved with difficulty on account of human infirmity." For it is impossible not to misuse what we possess; for as long as we have money, the devil labors to trip us up so that we might use it contrary to the rule and the law of stewardship, and it is difficult to escape his snares. For this reason, poverty is a good and almost unassailable thing. But those who heard him, he says, said: "Who then can be saved?" And he said, "The things which are impossible with men are possible with God." For with those who have a human mindset—that is, are dragged downward and desire earthly things—it is impossible to be saved, as has been said; but with God it is possible—that is, when someone has God as their counselor and accepts the righteous requirements of God and the commandments of the Master regarding poverty, and invokes His help, this becomes possible. For it is ours to will the good, but God’s to accomplish it. ^C And in another way: if, having transcended all human pettiness concerning wealth, we wish to make friends for ourselves with the mammon of unrighteousness, we shall be saved, being sent on by them into eternal tabernacles. For it were better if we were to renounce everything, but if not everything, at least to make the poor our partners, and thus the impossible becomes possible. For while it is impossible for one who has not renounced everything to be saved, yet through the philanthropy of God, it becomes possible even to distribute in part to a proportionate benefit. To these things, Peter asks: "Behold, we have left all," and he asks not for his own sake alone, but for the consolation of all the poor. For so that the rich might not be the only ones to have high hope that they will attain much because they have left much, and the poor might have little hope, because—

they have departed from few things and therefore expect few rewards, Peter asks and hears that ^A both in this age and in the age to come, every one who for God’s sake has despised his possessions, even if they were small, will have his rewards. For do not consider this, that they were small, but that those small things were the man’s whole livelihood. And just as you hoped to sustain your life with many and great things, so he expected to sustain his with few and small things, not to mention that he who has few things has a greater attachment to them. And this is evident from fathers; when they have one child, they show a greater attachment toward him than toward many. So also the poor man is more intensely disposed toward one house and one field than you are toward many. But if not, at least the degree of attachment is equal for both; and therefore the degree of disregard for them is also equal. Hence it is that even in this present age they receive manifold rewards, as did those very apostles. For having despised, each of them, a small hut, they now possess most radiant temples, and property, and revenues, and many wives who are bound to them by fervor toward God and by faith, and all other things simply; and in the age to come, they shall not receive such manifold fields and bodily compensations, but eternal life.

^B VERS. 31-34. "And taking the twelve, he said to them: Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of man will be accomplished. For he will be delivered to the Gentiles, and will be mocked, and treated with contumely, and spit upon, and after they have scourged him, they will kill him, and on the third day he will rise again. And they understood none of these things, and this word was hidden from them, and they did not understand what was being said." He predicts the passion to them for these two reasons: first, to show that he is not crucified against his will, nor as a mere man who is ignorant of his death, but that he even foresaw it and suffers voluntarily; for if he had not wished to suffer, he would have avoided the things he foresaw, for it is the lot of those who are not ^C prescient to be caught. Second, to persuade them to bear the events that are to come with ease, inasmuch as they had heard them beforehand and would not fall into them suddenly. But if the things spoken of old by the prophets are to be accomplished in you, O Lord, why do you go up? For this very reason, that I might work salvation. And thus he goes voluntarily. And indeed he said these things, but the disciples at that time understood nothing; for this word was hidden from them, and most of all the word of the resurrection they did not recognize at all. And they did not recognize the other things either, such as that he would be delivered to the Gentiles. But they were ignorant above all of the word regarding the resurrection, because it was not in common usage. And not all the Jews believed in the resurrection, ^D especially the Sadducees. But you might say, If they did not understand, why then does he predict these things to them? For what profit would it be to them for their consolation at the time of the cross, if they did not understand what was being said? Because they would be not a little useful later on, when they would remember that these were the things which they did not understand at the time when the Lord was predicting them,

and this is clear from many things, and especially from what John says: "His disciples did not understand these things at first; but when Jesus was glorified, they remembered that these things had been written of him." And the Paraclete, by reminding them of all things, established in them a most trustworthy witness concerning Christ. As for the question of how the burial was for three days, it has been sufficiently spoken of in the other Evangelists.

^A "And it came to pass, as he was come nigh unto Jericho, a certain blind man sat by the way side begging. And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God."

The Lord wrought this miracle upon the blind man in passing, that even his passage might be a useful lesson for us ^B and for the disciples of Christ, so that we might be useful in all things, at all times, and everywhere, and that nothing in us should be idle. The blind man, therefore, believing him to be the expected Christ—for it was likely that he, as one nurtured in Jewish customs, would not be ignorant that Christ was to come from the seed of David—cries out with a loud voice, "Thou son of David, have mercy on me." And by saying "have mercy on me," he signifies that he held some more divine conception regarding him, and did not think him a mere man.

But marvel with me also at the persistence of his confession, how, although many rebuked him, he did not hold his peace, but cried out the more, for it was a fervor from within that moved him. For this reason Jesus commanded him to be brought—as being truly worthy ^C to draw near to him—and asks him, "What wilt thou that I should do unto thee?" not as if he were ignorant, but so that it might not seem to those present that when the man asked for one thing, he himself gave another, and that while the man asked for money, he, as a mere showman, healed his blindness; for perhaps envy might have foolishly slandered such things. Therefore, having asked, since he found him longing to receive his sight, he grants just that.

Observe also the lack of boasting: "Thy faith," he says, "hath saved thee," for thou hast believed that I am that son of David who is preached as Christ, and thou hast shown such fervor that thou wouldst not be silent even when rebuked. We learn from this that when we ask with faith, we do not ask for one thing while he gives another, but we receive that very thing. So that whenever we ask for one thing and receive another, it is manifest ^D that we are not asking well nor faithfully. "For ye ask," he says, "and receive not, because ye ask amiss." Observe also the authority: "Receive thy sight." For which of the prophets healed in such a manner, I mean, in such authority? Whence also...

by that same power? And whence did the voice, having come forth from the true light, become a light to the blind man ^A? Observe also the gratitude of the one who was healed. For he followed Jesus, glorifying God and becoming a cause for others also to glorify God.

CHAPTER XIX

VERS. 1-10. *And He entered and was passing through Jericho. And behold, a man by name called Zacchaeus, and he was a chief tax-collector, and he was rich, and he was seeking to see Jesus who He was, and could not because of the crowd, because he was small in stature. And he ran on ahead and climbed up into a sycamore tree, that he might see Him; for He was to pass by that way. And when He came to the place, Jesus looked up and saw him, and said to him: Zacchaeus, make haste and come down; for today I must stay in your house. And he made haste and came down, and received Him rejoicing, and when they saw it, all murmured, saying that He had gone in to lodge with a man who is a sinner. But Zacchaeus stood and said to the Lord: Behold, the half of my goods, Lord, I give to the poor, and if I have defrauded anyone of anything, I restore it fourfold. And Jesus said to him, that Today salvation has come to this house, because he also is a son of Abraham; for the Son of man came to seek and to save that which was lost.* ^C The Lord seizes these strongest vessels of the devil, and destroys his cities. For see how He not only made tax-collectors His disciples, but also takes captive the chief tax-collector, Zacchaeus, unto salvation. That a tax-collector is an abominable thing, and a chief tax-collector much more so, as being a prince in malice, no one doubts; for the livelihood of the tax-collectors comes from nowhere else than from the tears of the poor. But this chief tax-collector is not overlooked; rather, he gives hospitality, and in return for it receives salvation. For he was desiring to see Jesus. And when he had climbed into the sycamore tree, before he saw Him, he is first seen by Jesus. Thus, therefore, the Lord anticipates us in all places, only if He sees us eager and ready. But when Jesus saw him, He urges him to come down, as He was about to stay in his house. And he was not sluggish; for one ought not to hang back when Christ commands something; but he climbed down and received Him rejoicing, even if the many murmured. Let us see also how much profit he receives at the entry of Christ: "The half of my goods," he says, "I give to the poor." Do you see the fervor? He did not begin to sow sparingly, nor did he give a few things, but he gives all that he has.

^A And he retained those things which he did retain only so that he might have something to give to those whom he had injured. For he teaches us that there is no profit if anyone, possessing money from injustice, shows mercy to others while leaving aside those whom he had injured. See how he acts in this matter: he restores fourfold if he has defrauded anyone, healing the damage to that very person who was wronged; for this is true almsgiving, ^B and not simply the damage, but also with an addition, according to the Law. For the Law commanded the thief to pay fourfold. Yet if we examine it strictly, no money at all was left to him. For he gave half of his possessions to the poor; but the half remained to him. Out of these remaining portions, he again gave fourfold to those who had been injured by him; so that if the life of the chief tax collector was sustained by injustice, but he restores fourfold all that he unjustly took, consider how he has been utterly stripped bare. And from this it is found that he thinks more sublimely than the Law commanded, being instructed by the Gospel, because he loved his neighbor more than himself, promising such things—nay, rather, doing them. ^C For he did not say, "I will give half, and I will restore fourfold," but, "Behold, I give and I restore." For he had heard the admonition of Solomon: "Do not say, 'Go, and return, and tomorrow I will give.'" Christ proclaims salvation to him; "Today," he says, "you give, today salvation is yours." By saying, "to this house," he certainly signifies Zacchaeus, who has received salvation. For Zacchaeus is signified by the house. For he would not have called an inanimate building a "son of Abraham"; but it is manifest that he named the living master of the house a "son of Abraham"—perhaps because he had believed and been justified by faith; perhaps also because he was magnanimous and a lover of the poor regarding his wealth, just as that patriarch was. ^D See, moreover, that now he calls Zacchaeus a son of Abraham because he saw in him the likeness of his way of life. For he did not say that he is a son of Abraham *because* he was one, but that he *is* one now. For previously, when he was a chief tax collector and a taxgatherer, having nothing in common with the righteous one, he was not a son. But since some also murmured that he had lodged with a sinful man, in order to silence them, he says: "For the Son of Man has come to seek and to save that which was lost." These things concern the literal narrative. But it is easy to interpret these things otherwise for moral benefit; for everyone who is a prince of many in wickedness is small in spiritual stature, for flesh and spirit are contrary, and for this reason he cannot see Jesus because of the crowd; for being troubled by passions and by worldly affairs, he cannot see Jesus working, and moving, and walking. For such a person recognizes no activity suitable to a Christian; for this is what it means for Jesus to walk, that is, for Christ to do something in us. But such a person who has never seen Jesus walking, nor has felt any activity suitable to Christ, often through repentance comes to consciousness

^A and ascends upon the fig tree, every pleasure and sweetness, which is signified by the fig, becoming foolish and dying; and thus becoming higher than himself, and setting ascents in his heart, he is seen by Jesus, and he sees. And the Lord says to him, "Hurry, descend," that is, "You have ascended through repentance to a higher life; descend through humility, lest pride trip you up. Hurry, be humbled." For if you are humbled, I must remain in your house; for it is necessary, He says, for Me to remain in the house of the humble. "For upon whom shall I look, except upon the meek and quiet and him who trembles at My words?" Such a person indeed gives away half of his possessions to the poor demons. For our possessions are twofold, I say, bodily and spiritual; the righteous man indeed yields all corporeal things to the poor, that is, to the demons who are stripped of every good, but he does not surrender his spiritual goods, which we also know the Lord said concerning Job: "Only do not touch his soul." But if he has defrauded anyone of anything, he restores it fourfold. By this it is implied that everyone who through repentance travels the path contrary to his former malice, through the four virtues heals all things that were previously sinned, and thus receives salvation, and is called a son of Abraham, because he too has exited his land, and his kindred of former malice, and from the house of his father, that is, he has become outside of himself, and has denied himself. For his own house was the house of his father the devil. Therefore, having become outside of himself and changed, he attains salvation like Abraham.

VERS. 11-14. ^C And as they heard these things, He added a parable, because He was near Jerusalem, and they supposed that the kingdom of God was about to be manifested immediately. He said therefore, "A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And having called ten of his own servants, he gave them ten minas, and said to them, 'Do business until I come.' But his citizens hated him, and sent an embassy after him, saying, 'We do not want this man to reign over us.'" ^D It seems to me that those men, hearing of the kingdom of God, were suspecting that it was a temporal one, given by God for the liberty of the Hebrew race: and for this reason they suspected that Jesus, going up to Jerusalem, was about to take this kingdom. But the Lord, showing them that they are reasoning foolishly, for His kingdom is not temporal; and at the same time declaring that, as God, He knows their thoughts: whence He speaks this parable, and introduces the nobleman as Himself. For although He became man, yet He remained in the height and nobility of divinity. But the mystery of the dispensation in the flesh being perfected, He went into a far country, I mean heaven, that He might receive for Himself a kingdom, that is, that He might also, as man,

^A sit at the right hand of the throne of majesty in the heights with His flesh. For as God, He was always co-throned with the Father, but as man He then sat when He was taken up, waiting until His enemies be put under His feet. This will happen at the consummation, when all things, even those that do not wish it, will be subjected to Him, believing that Jesus Christ is Lord in the glory of God the Father. His citizens are the Jews, who hate Him. For He says, they have both seen and hated both Me and My Father, and they were not willing that He should reign over them. Hence also they said to Pilate, denying His kingdom: "We have no king"; and again: "Do not write, the King of the Jews." Although Zacharias cries out: "Rejoice greatly, O daughter of Sion, for thy King cometh unto thee, just and saving," and Isaiah: "Behold, a just king shall reign," and David: "But I have been constituted king by Him." The Jews, therefore, hated the Lord, but the Lord gave ^B ten minas to His servants. His servants are those to whom ministry in the Church has been entrusted; they are said to be ten, because of the perfection of ecclesiastical presidency. For the order in the Church has a perfect arrangement of those presiding, and it was necessary that there should be neither more nor fewer. For instance, for example’s sake, we see these three things in the Church: purgation, illumination, and perfection; and three orders have been allotted these operations: the deacons purge through instruction and teaching, the presbyters illuminate through baptism, [and] the high priests establish and perfect the priestly orders, that is, they ordain. Do you see the orders in relation to the operations, and ^C that there are, I say, neither more nor fewer orders of those presiding? To these servants, therefore, He distributes ten minas—I mean the charisms which are given to each one for the profit of all. For everyone who is entrusted with a presidency, even if he be unworthy, has a gift by virtue of the anointing itself, and this is truly a great sacrament of God’s philanthropy and economy.

"And it came to pass that when he returned, having received the kingdom, he commanded these servants to be called to him, to whom he had given the money, that he might know what each had traded. And the first arrived, saying: Lord, thy mina has gained ten minas. And he said to him: Well done, good servant, because ^D thou hast been faithful in the very little, have authority over ten cities. And the second came, saying: Lord, thy mina has made five minas. And he said also to him: And do thou be over five cities. And another came, saying: Lord, behold thy mina, which I had laid away in a napkin; for I feared thee, because thou art an austere man; thou takest up what thou didst not lay down, and reapest what thou didst not sow. He says to him: Out of thy own mouth will I judge thee, thou wicked servant. Thou knewest that I am an austere man, taking up what I did not lay down, and reaping what I did not sow; and why didst thou not give my money to the table, and I coming would have exacted it with interest? And to those

standing by, He said: "Take away the mina from him, and give it to him who has ten minas." And they said to Him: "Lord, he has ten minas. I say to you, that to everyone who has it will be given, but from him who does not have, even what he has will be taken away. However, those enemies of mine who did not want me to reign over them, bring them here, and slay them before me." And having said these things, He went on ahead, ascending to Jerusalem. ^A When Christ, that noble one, is to return—both according to his human nature, for the Lord was descended from a royal lineage, and according to his divine nature, that is, at his second coming, when He will appear as King with the angels, coming in the glory of the Father, and every knee shall bow to Him—then, indeed, He will bring to account those who have received gifts. And it will be found that one has profited many and has decupled the gift, while another has also profited, but fewer; but another has profited no one, but has sluggishly let the time of the business pass. Therefore, he who decupled what he received is set over ten cities, that is, he receives authority over ten cities, which means he receives manifold rewards. And the next one receives according to his set proportion. But he who gained nothing is condemned. ^B Let us see also what he says: "Lord, behold your mina; take it. For I had this laid away in a napkin." The Lord, when dead, was wrapped in a napkin, and the face of Lazarus in the tomb was covered with a napkin. Rightly, therefore, does that slothful man say the gift was laid away in a napkin, for he had made it dead and ineffectual; he did not deploy it, nor did he make a profit. "I was afraid of you," he says, "because you take what you did not put down." Many offer such pretexts. For, not wishing to benefit anyone, they say: "Where God has not sown good character and aptitude, from there do not seek a harvest. He did not make such and such a person of good character and apt for learning, and what is required of me that I should bring forth fruit from there?" ^C Therefore the Lord says: "You, teach, and place my money with the bankers," that is, with all men who are set before us to be benefited. For every man has been appointed by God as a banker, that he might conduct business in this great workshop of the world. "And I, coming, would have exacted it," that is, I would have requested it back, with interest. We must indeed do what is our part, but concerning those who come after, God will judge those who have not wished to be benefited. The gift, therefore, is taken away and given to the good merchant; for even if he has it, yet by reason of this very thing he ought to receive more. For to him who has shall be given, that is, to him who through good business has become possessed of much, to him will be given even more. ^D For if he made the little things increase ten-fold, it is manifest that, by decupling more, he will be the author of greater gain to the Master. But from the negligent and slothful man, who has no zeal to grow and increase what he has received, that very thing which he has shall be taken away, so that the Master's property might not lie idle in vain, when it can be given to another and multiplied. These things we interpret not only regarding speech and doctrine, but also...

regarding moral virtues. For in these also God has given us gifts: to one the gift of fasting, to another of almsgiving, to another of gentleness, to another of humility. And if indeed we are sober and vigilant, we multiply these; but if we are negligent and dead in our will, we later accuse God, as we are accustomed to say: "And what can I do? If such a one is holy, God wills it, and he is holy; me He does not will, and I am not." ^A And that man was Peter, that man was Paul. Foolish man, that mina made you Peter and Paul. Work, then, according to your strength, and bring something to the One who gave, even if not as much as Peter and Paul. But you, when you have received the same things as Peter and Paul—for he had a mina, and you had a mina—then, not being moved at all toward the working of good, do you accuse God? For this reason, being found unworthy of the gifts, we are stripped of them. "But those enemies of mine," He says, "who did not want me to reign over them, bring here, and slay them." He means the Jews, whom He will deliver to destruction, sending them into the eternal fire. And indeed, those wretches even here—in this world, I mean—were slaughtered by the Roman armies, being kept and guarded for that slaughter there.

^B And it came to pass, when He drew near to Bethphage and Bethany, near the mountain that is called Olivet, He sent two of His disciples, saying: "Go into the village opposite, in which, as you enter, you will find a colt tied, on which no man has ever sat; loose it and bring it. And if anyone asks you, 'Why are you loosing it?' you shall say to him, 'Because the Lord has need of it.'" Those who were sent went and found just as He had told them. And as they were loosing the colt, its owners said to them, "Why are you loosing the colt?" They said, "The Lord has need of it." And they brought it to Jesus, and throwing their garments on the colt, they set Jesus on it. And as He went, they were spreading their garments on the road. And as He was now drawing near to the descent of the Mount of Olives, the whole multitude of the disciples began rejoicing to praise God with a loud voice for all the mighty works they had seen, saying: "Blessed is the King who comes in the name of the Lord. Peace in heaven, and glory in the highest." And some of the Pharisees from the crowd said to Him, "Teacher, rebuke your disciples." And answering He said to them, "I tell you that if these should keep silent, the stones would cry out." ^C The Lord, by sitting on the colt, declares two things: one, that He is fulfilling the prophecy which says, "Behold, your King is coming, sitting on a donkey"; and the other, figuratively intimating to us that He will sit upon the new, and untamed, and unclean Gentile people. For He certainly did not have need of a beast of burden because of the length of the journey; for He who went about all Galilee and Judea on foot, how, when passing from Bethany to Jerusalem, would He have needed a colt, since the distance is short, as everyone knows? Therefore, as I was saying, these things are mystical. And the colt was tied,

^A and had many masters, but it is untied by the apostles, that is, by those who were sent. It has this meaning: Bethany is interpreted as "house of obedience," while Bethphage is "house of cheeks," being a priestly place. For cheeks were given to the priests, as is written in the Law. By the cheeks is indicated the word of doctrine, which the spiritual cheeks draw forth and refine. Therefore, where there is a house of the word of doctrine and of obedience toward it, there are the disciples of the Lord sent, and they untie the people bound by the chains of sins and by the many cares of life; and instead of having many masters and gods, they cause him to have one Lord, Jesus Christ, and one God, the Father. For where there is no house of obedience, or reception of the word of doctrine, such a thing does not happen there, nor is the colt untied. That two were sent implies that in the bringing of the Gentile people to Christ so that they might obey Him, two orders ^B serve: the prophets and the apostles. And they lead him from a village, that we might learn that this people was very dull and uneducated. For neither the Mosaic nor the prophetic word had ever ridden upon him, but the colt was untrained. Although another of the evangelists said that it was children who were crying out, "Hosanna to the Son of David," yet they too were insinuating the new people. For by believing that Jesus had appeared from the seed of David according to the flesh, they rendered glory to God, according to that which is written: "A people that is being created shall praise the Lord." The spreading of garments seems to signify that those who are worthy to praise Jesus strip off the old man, and spread them under Him and subject themselves to Him, so that when He has mounted him, He may sanctify him, and the flesh may no longer rebel against the spirit, ^C so that they too may be able to say, "I was subject to the Lord, and I besought Him." Furthermore, Luke said that the whole multitude of the disciples praised God, calling disciples simply all those who followed Jesus, not only the twelve, nor the seventy, but all the crowd which, whether because of miracles or because of being drawn for a time by the teaching to follow Jesus, among whom it is likely that infants were also mingled, as other evangelists have said; and these, moved by God, acknowledge Him as King, coming in the name of the Lord, that is, as God; and they say, "Peace in heaven," for the reason that, "The ancient war which we had against God has been broken off." For God was not King on earth. But now that God has come upon the earth, there is peace ^D in heaven. And for this reason there is "glory in the highest," with the angels glorifying on account of such a union and reconciliation as the King and God who rides upon the colt has granted to us. For this very thing, that being God He has appeared upon the earth and has walked in the region of His enemies, signifies that a covenant has been made between us and Him. Now the Pharisees were murmuring because the people had named Him King, and because they had praised Him as God. For they thought that the name of King tended toward sedition, and the calling Him God toward blasphemy. But the Lord says, "If these,"

^A I say, "were silent, the stones would cry out." For it is not that these men speak these things to curry favor with Me, but, led and compelled by the virtues and miracles which they have seen, they offer this confession and glory.

• "And as He drew near, seeing the city, He wept over it, saying, ^B 'If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, and will surround you and close you in on every side, and level you, and your children within you; and they will not leave in you one stone upon another, because you did not know the time of your visitation.'" ^C He weeps over the city as one who is all-merciful, for He did not wish those in it to perish on account of their wickedness against Him. He shows, therefore, the bowels of mercy through his weeping. For that He had mercy on them—and thirsted for their conversion not only before the Cross, but even after the Cross—is manifest from the fact that it was thirty-five years later that they were delivered to the Romans. For He delayed the punishment for no other reason than that He desired them to be converted. Therefore, He laments the insensibility of Jerusalem and says: "If you had known, even you, especially in this your day, the things that make for your peace," that is, if you had known now what is profitable for you, and what brings peace and rest, which are faith in Me and refraining from the conspiracy against Me. "But now they are hidden from your eyes," because on account of Me, whom you reject, countless evils will overtake you, and you will suffer this and that, because you did not know the time of your visitation, that is, of My coming, when I came to visit you and to save you. It was needful, therefore, that you should have known the things that make for your peace, so that you might have believed in Me, and you would have had peace from the Romans, and deliverance from every affliction. For all those who believed in Christ were secure from captivity; and so, had all believed, no one would have been captured.

• "And having entered the temple, He began to cast out those who sold in it and those who bought, ^D saying to them, 'It is written, "My house is a house of prayer," but you have made it a den of thieves.'" And He was teaching daily in the temple. But the chief priests and the Scribes and the first men of the people were seeking to destroy Him. And they did not find what they would do; for all the people hung upon Him, listening. And it came to pass in one of those days, as He was teaching the people in the temple and preaching the Gospel, the chief priests and the Scribes, with the elders, came upon Him and spoke to Him, saying, "Tell us, by what authority do You do these things? Or who is it who gave You this authority?" But He answered and said to them, "I will also ask you one thing, and answer Me: The baptism of John—was it from heaven or from men?" And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe Him?'"

'" And they answered that they did not know whence it was. And Jesus said to them, "Neither do I tell you by what authority I do these things."

^A Jesus, having entered Jerusalem in glory, makes a sign of His own authority by cleansing the house of His Father from the merchants; although He also did this at the beginning of His preaching, as John says, and now again He does it for a second time. This pertains to the greater accusation of the Jews, because at His first coming they were not made better and remained themselves the merchants, calling Him an adversary of God, while He was honoring the Father and God most highly, so that He even desired His house to be cleansed of the merchants. For this reason He also brings forward Isaiah to argue against them, saying: "My house shall be called a house of prayer." But they foolishly ask Him, "By what authority do you do these things?" although they were well able to understand. For since He ^B added a prophetic word, which testifies that the house of God is a house of prayer, not an emporium and a den of thieves—for avarice and trafficking are the property of thieves—what need was there afterwards to ask Him by what authority He does this? For they could easily conjecture from the words of the prophet that God has commanded these things. But they ask, "By what authority do you do these things?" "The Law," they say, "permits the management of the temple to those who derive their origin from Levi; you, however, since you are not descended from the Levitical tribe, how do you do these things and usurp the rights of priests?" But, O Jew, be mindful of what David says: "You are a priest forever according to the order of Melchisedech." Now Melchisedech was called a priest; yet Melchisedech was not a priest according to the Law, nor from the Levitical tribe. For how ^C could this be said, when he was many centuries before Levi? Furthermore, why do you seek the order of the law in Christ? God is not subject to laws. He commanded, when it was the time, for the priests to be from the tribe of Levi; now He changes this law, and prefers the priesthood of Melchisedech; therefore He casts out those buying and selling animals for sacrifice, such as sheep and doves. At the same time, He vindicates the decency and dignity of the temple. Furthermore, He also shows this: that one ought not to believe that God is any longer to be appeased by animal sacrifices.

Therefore, although it was at hand for the Lord to answer them, as has been said, and to say that the prophet, or rather God, commands ^D these things, nevertheless, in order to show them that they are always disobedient to the Holy Spirit, and that they not only refused to believe the ancient prophet Isaiah, of whom perhaps they had no memory, but they did not even believe John, that evangelical man, who was not at all carnal, and who had appeared recently, He therefore poses this question, worthy of admiration, by which He even confounds them. Moreover, He shows us that if they did not believe such a prophet as John, who was considered greater than himself, bearing witness about Him, how would they have believed Him in turn?

answering them regarding from what authority He does this? For whatever He might have said, it would have been entirely in their power to slander and reject it, just as they rejected the words of John, who was held in higher esteem among them. ^A

CHAPTER XX. Parabola of the vineyard. Concerning those who insidiously ask about the tribute. Concerning the Sadducees who deny the resurrection. Concerning the interrogation of Jesus by the Pharisees.

Verses 9-16. *And He began to speak to the people this parable: A certain man planted a vineyard, and let it out to husbandmen, and went abroad for a long time. And at the time he sent to the husbandmen a servant, that they might give him of the fruit of the vineyard: but the husbandmen beating him, sent him away empty.* And he added to send another servant, and they, beating him also and treating him with contumely, sent him away empty. And he added to send a third, and they, wounding him also, cast him out. ^B And the lord of the vineyard said: What shall I do? I will send my beloved son: it may be that when they see him, they will reverence him. But when the husbandmen saw him, they thought within themselves, saying: This is the heir, come, let us kill him, that the inheritance may be ours. And casting him out of the vineyard, they killed him. What therefore will the lord of the vineyard do to them? He will come, and will destroy these husbandmen, and will give the vineyard to others.

This parable is brief, yet it teaches us many great things: the care which God so abundantly bestowed upon the Hebrews, who from the beginning were homicides; that there is one God of the Old and New Law; that the Gentiles are to be called, and the Jews to be cast out. ^C This vineyard, therefore, was the Synagogue of the Jews; the cultivators, however, were the Scribes and Pharisees, who presided over the people. Every one of us is also a vineyard, and the same person is the husbandman. For each of us cultivates himself. Having, therefore, entrusted this vineyard to the husbandmen, the benevolent Lord went abroad, that is, He permitted them to act according to their own free will. He sent various servants, I mean the prophets, so that He might have some small profit. For He wished, it says, to take from the fruit, not the entire fruit; for what gain does God have from us, unless it be the recognition of Him? And this is our own gain; nevertheless, He makes our salvation and our gain His own. But the wicked husbandmen insulted those who were sent, ^D beating them and sending them away empty, that is, they came to such a degree of ingratitude that they not only turned away from the good and gave no good fruit, but also did evil, which is deserving of greater punishment. Therefore, when the prophets had suffered such grievous things, the Son is sent. "It may be," he says, "that they will reverence My Son." He said this not as one ignorant of the future, and that they were about to treat Him worse than the prophets, but stating what ought to have happened; for they ought to have reverenced Him. But they were so far from reverencing Him that they even killed Him; which is to their greater accusation, because after God affirmed this to be a good thing, that reverence should be had for the Son, they rendered the opposite judgment. But these

^A properties are often found in the Scriptures, as when it is said, "If perhaps they might listen." For He does not say this because He is ignorant of the future, but so that some might not say that the foreknowledge of God was the necessary cause of disobedience; for this reason, He expresses the words in this way. Moreover, having cast the Son out of the vineyard, they killed Him; the ready explanation is "outside Jerusalem," for Christ suffered outside the gate. But since we earlier explained the vineyard as the people, not Jerusalem, perhaps it is more appropriate to say that the people did indeed kill Him, but it was "outside the vineyard," that is, not becoming the authors of His death by their own hand, but by handing Him over to Pilate and the Gentiles. Therefore, outside the vineyard, that is, outside the hands of the people, the Lord suffered; for it was not permitted for them to kill anyone, and yet He died by military hands. Some, however, have understood the vineyard as the Scripture; thus the Lord suffered "outside of the Scriptures," that is, those who did not believe Moses, these were the ones who killed Him. For if they had believed Moses ^B and had searched the Scriptures, they would not have killed the Lord of the Scriptures. Having said these things, He also brings forward the judgment to be passed upon them, that He will lease the vineyard to others, that is, He will give this benefit to others, that they might be called "my people." See, too, that those who say the vineyard is the Scripture seem to attain the meaning more, as is made manifest from this. For the Scripture was given to us, having been taken from the Hebrews. One might confidently say that all spiritual things are a certain vineyard, whether they lie in the Scriptures and laws, or in acts and histories, of all of which the Jews have been deprived, and we enjoy them. ^C VERS. 16-20. "And when they heard it, they said, God forbid. But He looked at them and said: What then is this that is written, The stone which the builders rejected, the same has become the head of the corner? Everyone who falls upon that stone will be broken; but upon whomsoever it falls, it will grind him to powder. And the chief priests and the scribes sought to lay hands on Him at that same hour, and they feared the people: for they knew that He had spoken this parable against them." ^D Now Luke, as you hear, says that the Lord said that the master of the vineyard will destroy the ungrateful husbandmen and will give the vineyard to others; which the Pharisees, upon hearing, said, "God forbid." But Matthew says it differently: for he says that the Lord asked, "What will that master of the vineyard do to the husbandmen?" and the Jews answered and said, "He will miserably destroy those wicked men, and will give the vineyard to other husbandmen." Is there, therefore, a contradiction? Far from it. For it is probable that both happened—that according to Matthew they themselves delivered the verdict, and then, perceiving where the parable was tending, and that it was said about them, they again said this which Luke now records, namely, "God forbid." What then does Christ do? He brings forward another testimony from David, [of the] stone.

and the teachers the builders, just as Ezekiel also says, "Building the wall, and daubing it without tempering," that is to say, those who speak things to please, and cover up the faults of the people, and as it were plaster over the rotten parts of the people superficially, like some wall. But how did they reject this stone? By saying: "This man is not from God." And he speaks here of two destructions: one, of their own souls, which they suffered by being scandalized—for "everyone who shall fall upon this stone shall be broken"—and the other, that of the captivity which the stone brought upon them, having been scorned by them. For he says, "Whatever he falls upon, he will scatter." Thus, then, were the Jews scattered and dispersed, like chaff from one threshing floor, Judaea, into the whole world. Observe, however, that first they fell upon the stone, that is to say, they were scandalized, and then the stone fell upon them ^B and took vengeance—for my sin precedes, and then follows the just vengeance of God upon me. But the Jews indeed rejected this stone; yet it was so beautiful and choice that it was placed as the head of the corner, and joined and united the two walls, the old and the new. And yet they ought to have heard Isaiah saying: "Sanctify the Lord himself, and he shall be your fear, and you shall not meet him as a stumbling-block of a stone, nor as a rock of offense" (Isa. VIII, 13, 14). But they, knowing that he was speaking the parable against them, took counsel against him, and if it had not been for the fear of the people, they would have even laid hands upon him. And while the law says, "You shall not kill the innocent and righteous," they ignored it, but they feared the anger of men, and were restrained from an open attack, yet conspired in another way.

^C "And having watched him, they sent forth spies who feigned themselves to be righteous, that they might take hold of his speech, so as to deliver him to the rule and authority of the governor." And they questioned him, saying: "Teacher, we know that you speak and teach rightly, and you do not respect a person, but teach the way of God in truth. Is it lawful for us to give tribute to Caesar, or not?" But perceiving their craftiness, he said to them: "Why do you test me? Show me a denarius. Whose image and inscription does it have?" They answering said, "Caesar's." And he said to them: "Render therefore the things that are Caesar's to Caesar, and the things that are God's to God." And they were not able to take hold of his word before the people, and marveling at his answer, they were silent.

The Pharisees had prepared a trap ^D inescapable for the Lord, as they thought, but their own foot was caught in it; for look at their malice! If, he says, he should say that one must pay tribute to Caesar, he would be subject to accusation before the people, as one who is subjecting the nation—which is the seed of Abraham, and beholden to no one's servitude—to slavery; but if he should forbid payment of tribute, he would again...

^A be brought before the governor as a seditious person. But He escapes their snares, even as the roe—the name by which the Bride in the Canticles has called Him—and He teaches that to be subject corporeally to the one who has authority over our bodies, whether that be a king or a tyrant, does nothing to harm us in terms of pleasing the God of spirits spiritually. For "Render," He says, "the things of Caesar to Caesar, and the things of God to God." And see that He did not say, "Give," but "Render." It is a debt, He says; render, therefore, what is owed. Your ruler protects you from enemies, and makes your life peaceful; therefore you owe him tribute for these things, especially since the coin itself which you offer, you have from him. Therefore, render the king's coinage back unto him, while in the meantime you yourself profit, because through it the necessities of life are provided. So, finally, ^B even the things of God must be rendered unto God. He gave you a mind; render it unto Him by acting in accordance with that mind. He gave you reason; render it unto Him, lest you become like the senseless brutes, but rather do all things as a rational being. And in summary, He gave you soul and body; render everything unto Him, and restore His image unto Him by walking through faith, through hope, and through charity.

Indeed, there is another way in which the things of Caesar must be rendered unto Caesar: for each one of us bears the image either of God or of the ruler of this world. When, therefore, we make ourselves like unto Caesar—becoming children of the devil—we bear his image, which we must render unto him and cast away, so that he may have what is his own and find nothing in us that is properly his. Thus also may the image of God be kept by us ^C undefiled. Therefore, Paul also admonishes, "As we have borne the image of the earthy, let us also bear the image of the heavenly." And in another place: "Putting off the old man." What is here called "rendering" is, with Paul, called "putting off"; and what is here the "image of Caesar," is there the "image of the earthy" sinner—that is, naturally, of Adam and the old man. For the image of the earthy is nothing other than corruption and sin, which we possessed by being assimilated to the apostate and not to the King.

The Pharisees were therefore unable to catch Jesus in His speech before the people; for this was their greatest ambition—to be able to accuse Him before the people as one subjecting the nation to the Romans—but they were ^D unable to accomplish this, because of His transcendent wisdom.

VERS. 27-40. And certain of the Sadducees, who deny that there is a resurrection, came and asked Him, saying: "Master, Moses wrote unto us: 'If any man's brother die having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.' There were therefore seven brethren: and the first took a wife, and died without children: and the second took her, and he died childless: and the third took her; and in like manner the seven also, and they left no children,

and they died. Last of all the woman died also. In the resurrection therefore, whose wife of them shall she be? For the seven had her to wife. And Jesus answering said unto them, The children of this world marry, and are given in marriage: but they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage: neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living: for all live unto him. Then certain of the scribes answering said, Master, thou hast well said. And after that they durst not ask him any question at all. ^B Having laid a rotten foundation for themselves, the Sadducees were faithless regarding the arguments concerning the resurrection. For, suspecting that there would be a physical way of life in the resurrection, they were naturally led into error; and for this reason, as if slandering the dogma of the resurrection as absurd, they fabricate this foolish narrative. The Lord, therefore, having shattered the foundation for them, and shown that there is no physical way of life then, immediately struck down their belief along with this rotten foundation, saying: "You err, not knowing the Scriptures, nor perverting the sense of them." For the children of this world, who beget and are begotten in this world, marry and are given in marriage—that is, they are handed over to marriages; but the children of that world do nothing of the sort, for they cannot even die any more; wherefore neither are there the things of marriage there, but an angelic and divine way of life. For here, since there is death, therefore there is marriage; and since there is marriage, therefore there is death. But there, death being abolished, what is the need of marriage? For marriage is a help for the mortal, and a filling of what is lacking; but where nothing is lacking, what need is there of an accomplisher? They are, therefore, equal to the angels, and children of God. Why? Because they are children of the resurrection. What He says bears such a meaning: I have called them, He says, children of God, because nothing physical is seen in their generation, but all things are divine; for neither does intercourse precede, nor seed, nor womb, nor conception in the resurrection, but God is the one who generates our bodies by ways which He knows. And therefore, since God is the one working in the resurrection, those who are reborn from the resurrection are deservedly called children of God. He adds to these reasons also the testimony of Scripture. For Moses, He says, told him that God said to him from the bush: "I am the God of Abraham," and the rest. If the patriarchs had perished once and for all, and did not live before God in the hope of the resurrection, He would not have said, "I am," but "I was." For we are accustomed to say this regarding things that are destroyed and have perished: "I was the master of this thing." But now, by saying, "I am," He showed that He is the Lord and God of the living, and not of those completely corrupted; for even if they are dead, yet by the hope of rising again they live, just as Adam, even if he lived, was nonetheless mortal, and from the very hour that he ate, he was said to be dying. ^C But the Sadducees being thus put to shame, they accepted Jesus...

the adversaries of the Scribes, rejoicing that they were defeated. ^A

VERS. 41-47. And he said to them: How do they say that Christ is the Son of David, and David himself says in the book of Psalms: The Lord said to my Lord, Sit at my right hand, until I place your enemies as the footstool of your feet? David therefore calls him Lord, and how is he his son? And as all the people were listening, he said to his disciples: Beware of the Scribes who wish to walk in robes, and love salutations in the marketplaces, and the first seats in the Synagogues, and the first places at feasts: who devour the houses of widows, simulating long prayer: these shall receive greater condemnation. ^B Being about to approach the Passion soon, he proclaims his own divinity: and he does this not very openly, nor boastfully, but modestly. For he questions them, and having brought them into perplexity, he lets them reason out what is logical. For David, he says, calls him Lord, and how is he his son, strictly speaking? For he was indeed the son of David according to the flesh, but also his God: but they thought him to be only the son of David. Therefore he overturns this opinion of theirs, by which they thought him to be merely the son of David; he indicates also that he is not opposed to God the Father, but has much harmony with him, insofar as the Father humbles his enemies. And these things he said to the Scribes. But since he sent the disciples as teachers of the world, he deservedly warns them not to imitate the arrogant and ambitious mindset of the Pharisees, and simply not to think of how to please men. For to be eager for salutations in the marketplaces is the mark of those seeking the flattery of passers-by and hunting for a reputation for goodness, or setting this up as an occasion for gathering wealth: indeed, these men also devour the houses of widows, given over to their stomachs, and spending more than is necessary; and the pretext is as if it were pious. For by pretexing prayers and the benefit of souls, they do not teach fasting, but drunkenness and gluttony; and therefore, he says, they shall receive greater condemnation, because they not only do evil, but also pretext prayers, and make pious integrity and virtue a pretext for sin. ^C Therefore, they are certainly to be punished more severely, as those who render an honest thing subject to calumny. It was fitting, indeed, to have pity on widows, but they even enter their houses, as if to bless them through long prayers: meanwhile, the widows are compelled in their presence to make many expenditures, whereby it happens that their wealth is exhausted. ^D

CHAPTER XXI.

VERS. 1-4. And looking up, he saw those who were casting their gifts into the treasury, the rich. He saw also a certain poor

widow casting in there two mites. And he said: Verily I say unto you, that this poor widow has cast in more than they all. For all these out of their abundance have cast into the offerings of God, but she out of her penury has cast in all the living that she had. ^A They call the treasury "Gaza." There was, therefore, a holy treasury, to which the devout contributed, which they used for the preparation and necessities of the Temple, and simply for the adorning of the temple, and for the sustenance of the poor. But afterwards the priests made a business of this, distributing the treasure, and not using it for the purposes for which it had been originally set apart. The Lord, therefore, praises the widow above all others because she cast in her whole living out of her penury. For those two obols, even if they seem small, were yet her entire means of subsistence from her begging; for she was a poor widow. For the Lord does not bestow rewards by looking at what is given, but at what is lacking. ^B Therefore, the rich left much behind in their houses, having offered but little and small things; but she emptied her whole house and left nothing for herself. Therefore, she is deservedly more worthy of praise than they. Some have understood by "the widow" every soul that—having forsaken its former husband, that is, the Old Law, and not yet being joined to the Word of God—offers this small and, according to its measure, fitting ^C pledge: a firm faith and a good conscience. For it is necessary that along with faith one should also bring a pure conscience, that is, an upright life; and if someone approaches God in this way, he is seen to cast in more than all those who are rich in learning and abound in the virtues of the Gentiles.

VERS. 5-11. And to some who were speaking about the temple, that it was adorned with beautiful stones and gifts, he said: As for these things which you see, the days will come in which there shall not be left one stone upon another that shall not be thrown down. And they asked him, saying: Master, when then shall these things be? and what is the sign when these things are about to happen? And he said: Take heed that you be not deceived. ^D For many shall come in my name, saying: I am he, and the time is at hand: go not therefore after them. But when you hear of wars and commotions, be not terrified. For these things must come to pass first, but the end is not immediately. Then he said to them: Nation shall rise against nation, and kingdom against kingdom, and great earthquakes in various places, and famines and pestilences shall be, and there shall be terrors and great signs from heaven. The Lord deservedly prophesies now concerning the subversion of Jerusalem, since it was near to being crucified, so that even this might be a great proof that he himself is God. Whence, when some were praising the structures of the Temple and the gifts offered therein—it is my opinion that he is speaking of those carved and turned works—as

^A palm trees and Cherubim, and such things; for these perhaps he calls "gifts"—the Lord pays no mind to any of these, but predicts their destruction. Others, however, have thought that he was speaking of the universal consummation, even though he is speaking of the capture of Jerusalem by the Romans. Therefore, he also, condescending to them, leaves aside for the time being his words about the capture, for he is about to interweave these with what follows, and now treats of the consummation, and secures them so that they might not be deceived by the false prophets who are to come before his advent. "There shall be wars and insurrections": for when every shred of love has been removed, wars and insurrections will deservedly have a place. After wars, famine and pestilence: and, on the one hand, pestilence, through the air being corrupted by the slain, and famine, on the other, from the fields not being cultivated. Some have understood the ^B famine and pestilence to have occurred not only at the consummation of the age, but also in the times of the captivity. For Josephus indeed says that prodigious calamities occurred at that time because of the famine, and Luke also makes mention of it in the Acts: "There was a famine under Claudius Caesar." Furthermore, many terrors also occurred, indicating the capture of Jerusalem itself, as the same Josephus records. In short, these things—I mean those concerning the insurrections, the wars, and the rest—can be understood as common to both the time of the consummation and that of the capture.

VERS. 12-19.

Before all these things, those of the consummation, or even those of the capture—for as I said, he joins his words about the consummation with his words about the capture. He says, "They will lay hands upon you," my disciples. And indeed, before Jerusalem was captured, the apostles were driven out of Jerusalem, God ordaining this so that the calamities might fall solely upon those who crucified [Him], while the apostles themselves, I mean, might fulfill the whole world with his preaching. The ^C apostles were therefore led before kings and governors, just as Paul was before Festus, before Agrippa, before Caesar himself. And this came to pass for their glory as a testimony. But because they were unlearned and ignorant men, so that they might not be troubled by the thought of having to render an account before wise men, he says, "Let nothing in this matter be a care to you; for you shall receive from me at that time eloquence ^D

^A and wisdom, so that even if all your adversaries are gathered together at once, they will not be able to resist you, neither by wisdom—that is, the power of thought—nor by eloquence and steadiness of tongue." For often a man has wisdom in his reasoning and thoughts, but since he is easily troubled in the face of confusion, he muddles everything when he has to speak before the people. But these men—I mean the apostles—were gifted in both regards. Hence, the priests were struck with wonder at Peter and John for their overwhelming wisdom, realizing that beforehand they had been unlettered men. And Festus says to Paul: "You are mad, Paul; much learning is turning you into madness." And when He had cast out the fear they had because of their lack of skill, He adds another necessary and powerful thing to shake their souls: "You will be delivered up by friends and kinsmen." He foretells this, therefore, so that when it happens suddenly, they might not be disturbed. For it is a terrible thing for it to touch the soul, just as David says: "For if an enemy had reproached me, I could have endured it; but you, O man of one soul," etc. And again: "He who ate my bread lifted up his heel against me." Having said this, and that some of them would be hated and killed, He brings in the greatest consolation: "Not a hair of your head will perish." You will be saved, He says, and not even the smallest part of you will be destroyed, even if it seems to the many that it is destroyed. You only need to endure; "for in your patience you will possess your souls." For the enemy approaches, like some captor, trying to snatch away your souls through the incidence of suffering; but do you give patience in place of money, and you will possess your souls by this exchange, and you will suffer no loss in them. ^C But attend to what He says: "They will put some of you to death"; for you will understand something deeper, that they will not kill you entirely, but since you consist of two parts, soul and body, they will not kill both, but they will kill one part of you—I mean the body—but you will possess your souls through patience, which is what He says elsewhere: "Do not fear those who kill the body but cannot kill the soul."

"And when you see Jerusalem surrounded by armies, then know that its desolation has drawn near. Then let those who are in Judea flee to the mountains, and let those who are in the midst of it depart. And let those who are in the countryside not enter it, because these are days of vengeance, that all things which are written may be fulfilled. Woe to those who are pregnant and to those who are nursing in those days; for there will be great distress upon the earth, and wrath upon this people, and they will fall by the edge of the sword, and will be led captive into all nations, and Jerusalem will be trampled by the nations, until the times of the nations be fulfilled. And there will be signs in the sun, and moon, and stars, and upon the earth distress of nations, in perplexity at the roaring of the sea and the waves, men fainting ^D

^A for fear and for expectation of those things which are coming on the world. For the powers of the heavens shall be shaken, and then they shall see the Son of Man coming in clouds with power and great glory. He treats now most manifestly of the captivity of Jerusalem. Whence I opine it should be understood as follows: "Before all these things," that is, before the famines, and the pestilences, and the other grievous things that are about to happen in the time of the consummation, "you shall experience persecution," you the apostles, and the rest; "then also evils shall threaten Jerusalem." For since those men thought that it was in the time of the consummation that the buildings of the temple were to be destroyed, "No," He says. For the time of the consummation will have false prophets, and famines, and pestilences arising from the continuous wars that shall ensue because of the cooling of love. But you shall suffer persecution before the time of the consummation, ^B and Jerusalem shall be taken, and those stones shall be cast down. When, therefore, you see the city encompassed by Roman armies, then know its desolation. He therefore describes tragically the evils that shall then threaten the city. "For those in Judea," He says, "let them flee to the mountains; and those in the regions, let them not expect that the city, being walled, will protect them, but let them depart, even those who are in the midst of the city." For these are days of vengeance, that all things which were written, especially in Daniel, may be fulfilled. Woe to those who are with child; for they shall not be able to flee because of the burden of the womb, and to those who are nursing, because of their affection for their infants, being able neither to leave them uncared for nor to carry them away with them. ^C Some think that in this there is an allusion by the Lord to the child-eating which Josephus records and Jeremiah predicts. "And Jerusalem," he says, "shall be trodden down by the Gentiles." Thus far regarding the captivity. Then again, He treats of things regarding the consummation. "For there shall be," He says, "signs in the sun, and moon, and stars." For since the creation is being altered, the elements naturally assume a new state. "And distress of nations," that is, affliction mixed with the destitution of all things; "and the sea shall roar with most frightful sounds, and there shall be tossing and commotion, so that men shall faint from fear alone and from the expectation of the things coming upon the world." Thou seest Him here speaking manifestly of the consummation. For above He was saying that Jerusalem was to be encompassed ^D and trodden down by the camps of the Gentiles; here, however, He says that evils are to come upon the whole world, so that his discourse is now about the universal consummation. "For the powers of the heavens shall be shaken." And what do I say, He remarks, that men shall be troubled when the entire creation is being altered? For even the angels themselves and the first powers shall be troubled and shall be struck with awe at the so-dreadful changes of the universe. "And then they shall see the Son of Man." Who? All, both those who believe and those who do not believe. Coming, however, in the clouds, as God, namely, with power and great glory; for He Himself and His Cross shall then shine brighter than the sun, and shall be recognized by all. "When these things begin to come to pass, look up,"

and lift up your heads, because your redemption draws near." And He spoke a parable to them: "Look at the fig tree, and all the trees; when they put forth leaves, you see for yourselves and know that the end is already near. So also you, when you see these things come to pass, know that the kingdom of God is near. Amen I say to you, this generation shall not pass away until all things have been fulfilled. Heaven and earth shall pass away, but my words shall not pass away." ^A Just as the Lord’s first coming was for the restoration and regeneration of our souls, so also the second shall be for the regeneration of our bodies. For since souls had died first on account of disobedience, and bodies, after nine hundred years of disobedience, experienced the power of death, it follows that they too are regenerated and improve: the souls through the first coming, and by the second, the bodies. Therefore the Lord also says, "When these things happen, look up, you who are weighed down by corruption, as if to receive your liberty." For "your redemption is at hand"—that is, the perfect freedom of both together, I mean of soul and body. For the preposition *apo-* [in *apolytrōsis*, redemption] seems to hint at this: the complete release from corruption, which the body will then also receive by the grace of the Lord, who destroys the last enemy, death. ^B For He did indeed take away the principalities and powers, and redeemed our souls; but there remained death, which was preying upon our bodies, and this, too, being destroyed, shall be the cause of our liberty and redemption. And the kingdom of God shall immediately be at hand when these things come to pass. Just as the fig tree putting forth leaves declares that summer is near, so also these signs coming to pass and the transformation of the universe declare that summer shall come—that is, the kingdom of God—coming to the righteous like summer after winter and storm, whereas to sinners it shall be winter and storm; then also a tempest. For the latter have the present age as their summer, but the one to come as their tempest. "Amen I say to you, that this generation shall not pass away until all these things come to pass." ^C By "generation," He says not those who were then present, but the whole generation of the faithful. For Scripture is accustomed to name a generation in this way, as in, "This is the generation of those who seek the Lord." Since He had spoken of disturbances and wars and changes of both the elements and of affairs, lest anyone might suppose that perhaps Christianity itself would one day be destroyed, "No," He says, "this generation of Christians shall not pass away." Heaven and earth shall indeed be changed, but my words and my Gospel shall not perish, but shall remain. Even if all things are shaken, faith in Me shall not fail. ^D It appears in this passage that He prefers the Church to every creature, since the creature is changed, but nothing of the Church of the faithful, nor of His words and Gospel, shall pass away.

^A Verses 34-36. "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man." You have heard, he says, the terrors and troubles, and these are all great and the symbols of the evils that are about to seize the sinners; but because these are grievous, for this reason a great remedy for them is attention and prayer. For to be always in readiness and to await the end will be above all things helpful. But this will come to pass for you, he says, if you are sober, and your hearts are not burdened with surfeiting and drunkenness and worldly anxiety. For that day will not come with observation, but it shall arrive unpredicted and sudden, secretly as a snare, seizing those who are not paying attention. ^B But perhaps someone may more curiously examine this expression: "them that dwell on the face of the whole earth." For that day will ensnare those who live in remissness and idleness; for these are the ones who sit, and these are they who are snared. But those who are busy and active, and sober in the working of good, and are moved toward every good thing, do not sit nor rest upon the earth, but rise up from there, and say to themselves: "Arise and depart, for you have no rest here," and they seek a better fatherland. For such as these, that day will not be a snare and a danger, but a festive day; therefore it is necessary to watch and pray to God, so that we may be able to escape all future things. What things? Perhaps the storms and famines and pestilences, and other things which will not so press upon the elect as upon others; nay, rather, on account of the elect ^C they will be shortened for others; perhaps also the evils which are about to come upon sinners forever: which we cannot otherwise escape than by vigilance and prayer. But since it is not enough to flee from evil, but there is also a need for some good, after he said, "that you may be able to escape all these things that shall come to pass," he added: "And to stand before the Son of man," which is the enjoyment of good things. For it behooves a Christian not only to flee from hardships, but also to take care that he receives glory. For it is an angelic dignity to stand before the Son of man and our God. "His angels," he says, "always see the face of my Father."

VERSES 37-38. "And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. And all the people ^D came early in the morning to him, that they might hear him in the temple." The Evangelists concealed many things which he taught, and most especially the three; but John also himself passed over many things in silence, nevertheless he set forth certain doctrines more sublime than the three. Therefore, to those who were gathered in the temple, he discoursed of many and sublime things, as one may conjecture.

for having said that the evangelists wrote only a few things (for they did not wish to display everything, which is evident from many other places, and from this we can infer no little amount, since the Lord preached for almost three years, and they wrote down a few teachings, which if one were to say could be spoken within a single day, he would not be open to reproach). From many things, therefore, the holy evangelists wrote down a few for us, providing only a taste of their sweetness. He did not discourse in a uniform way, but addressed to each what was appropriate. Hence also the crowd flocked to Him at daybreak; for grace was poured out upon His lips. But at night He would withdraw to the mountain, showing us that at night one must converse with God in silence, and during the day benefit men through condescension, and to gather by night, but distribute by day what had been gathered. ^B He Himself, however, had no need of prayer or communion with God; for there was no one to whom He could turn, since He Himself was God. But He set these things before us as a pattern, so that in the night, like at fountains, we might receive the flow of prayer from the spiritual veins, and by day distribute it to those who are in need. Therefore, if anyone had seen the people at that time coming early to Jesus to hear Him, he would have said that it was fitting to apply to Him that word of David: "O God, my God, at dawn I watch for you; my soul has thirsted for you."

CAPUT XXII. Regarding the Passover. Regarding those who quarreled about who is greater. Regarding the asking of Satan. Regarding the arrest of Christ. Regarding the leading of Jesus to the high priest.

^C VERS. 1-6. "Now the festival of Unleavened Bread, which is called the Passover, was drawing near, and the chief priests and the scribes were looking for a way to put him to death; for they were afraid of the people. Then Satan entered into Judas called Iscariot, who was of the number of the twelve. And he went away and talked with the chief priests and officers about how he might betray him to them. And they were glad, and agreed to give him money. And he consented, and sought an opportunity to betray him to them in the absence of a crowd." The scribes were indeed trying to kill Him; but since the time of the Passover was at hand, and they saw that danger threatened them from the crowd that was gathering especially for the feast, ^D they were looking for a scheme for how they might kill Him without being endangered. "Satan entered into Judas, who was of the number of the twelve," that is, even though he was one of His own familiar disciples, so that no one should be confident in himself, but always pay attention to his own life, as he has a formidable adversary. But some understood the phrase "who was of the number of the twelve" in this way: that he only filled the apostolic number, and was not a true apostle or disciple. For how could he be a true disciple who steals what was put into the moneybag? Thus, therefore, he received Satan entering into him, and conspired with those who were seeking to betray Jesus; for this is what is signified by, "He consented," i.e., he promised.

^A And he sought an opportunity when he might find him without a crowd, that is, in private, and deliver him to them. By "magistrates" he means here the leaders of the construction of the temple, or those who looked after good order. For the Romans had set certain people over the people so that there would be no disturbance, since they were seditious. These, he says, were the magistrates. Perhaps they also had military administrations; ^B and those who were part of the priestly order were called magistrates. For they were sick with a love of preeminence, and were assigned such administrations; wherefore he called them magistrates of the temple, perhaps attacking them more pointedly.

VERS. 7-13. *Then came the day of Unleavened Bread, when the passover must be sacrificed. And he sent Peter and John, saying, Go and prepare for us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when you are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples? And he shall shew you a large upper room furnished: there make ready. And they went, and found as he had said unto them: and they made ready the passover.*

That ^C *Phase*, which in Hebrew is called *pascha*, denotes the transition from Egypt, has been said many times; and generally, all things done then in the feast have been interpreted by the saints. But now we must speak of what the day of Unleavened Bread means for us. He calls the fifth day the day of Unleavened Bread, at the evening of which they were to sacrifice the passover. The Lord, therefore, on the fifth day in the morning, sends his disciples, Peter and John; the former as one who was diligent, the latter as one who was beloved. He sends them to a house not his own. For neither he himself nor his disciples had a house; otherwise he would have eaten the passover at the house of one of the disciples. Do you see his poverty? He sends them to an unknown man, to show that he took on his passion ^D of his own will. For if he had not wished it, just as he gave it to the mind of a man who did not know him to receive him, he could also have done whatever he pleased with the Jews. Some, however, say that for this reason he did not name the man, and did not reveal him, but by a certain sign led them to the house of the man, because of the traitor, so that, not knowing the name, he might not betray the house to the Pharisees, so that they might not come and arrest him before he had finished the supper and delivered his spiritual mysteries. Wherefore Christ says later on: "With desire I have desired to eat this passover with you before I suffer," that is, I have made every effort so that we might escape the notice of the traitor, and not undergo the passion prematurely, before we have delivered the mysteries. Anyone who wishes may accept this explanation. And for what reason does he celebrate the passover? By all things he shows, even up to his last breath, that he is not contrary to the law. But let us also eat this passover spiritually. And let us understand the whole day of Unleavened Bread, which is in spiritual light, our manner of life, which has no ancient decay of the first...

^A disobedience of Adam; in which manner of life we must be in order to feast on the mysteries of Jesus. Therefore, Peter and John shall prepare these mysteries, action and contemplation, the fervor of zeal and peaceful meekness. For it is necessary for the believer to be both zealous in working what is good, and a zealot against malice, and meek toward those who do evil. For malice is to be hated, not the one who does evil, for whom care must be had, for he is infirm. And this is to "do evil": to be annoyed by the Evil One, and to suffer malice. If, therefore, we have Peter and John preparing the supper—I mean by Peter, a good life; and by John the theologian, true dogmas—a man will meet these preparers: that is, then we shall find the human condition truly formed according to the image of the Maker, or rather the Creator, bearing an earthen vessel. Water is the grace of the Spirit, as the evangelist John teaches; the earthen vessel is the heart, which is easily broken, for he who receives spiritual ^B grace is humble and contrite in heart; "for the Lord gives grace to the humble." And he who knows himself to be earth and ashes, and says with Job, "From the earth Thou didst fashion me," he bears the grace of the Spirit in the vessel of his heart, which is easily pricked and broken. Following this state, we shall arrive at the house of the mind, whose master, the mind, will show us a large upper room that is furnished. The upper room is the lofty capacity of such a mind—of divine, indeed, and spiritual things—in which He dwells and in which He is received as a friend. These things are "furnished"; for there is nothing rough in them, but even the rough things become smooth to such a mind, just as Solomon also said: "All things are plain to those who understand, and right to those who find knowledge." He did not say this to sinners, because the mind—even if it does an excellent work according to its own efficacy in acting—its knowledge is still "furnished" and holds to lower things. For truly lofty knowledge, and above all loftiness, is ^C the nescience beyond the mind, when the mind no longer acts, but is acted upon and suffers the operation. But it is necessary for us first to act with our own mind, and then we shall perceive the operation of the Lord's grace within us, which will take hold of us, just as the prophets and those who suffer ecstasy and are destitute of all natural operation. Finally, a "taking up of the Lord" is said to happen in the prophet in this way. As, therefore, here too Jesus comes with His disciples into this furnished upper room and performs the mysteries, coming Himself unto us and showing His own operation, and not waiting for us to come to Him. The disciples of the Word of God are all the reasons (logoi) of the things that have happened. Then, therefore, when the Word shall act in us, we shall understand the participation of the Passover, or rather we shall be instructed in the reasons of the things that have been done, according to that word: "I will behold the heavens, the works of Thy fingers."

^A

VERS. 14-20. "And when the hour was come, he sat down, and the twelve apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer: For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves: For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you."

They ate the Passover standing; how then is the Lord said to recline? They say, then, that after eating the legal Passover, they reclined in the customary manner, eating certain other foods. He says to the disciples: "With desire I have desired to eat this passover with you before I suffer;" as if he were saying: This is my last supper with you; therefore it is both pleasing and desirable to me, for I shall not banquet with you again. Just as those who are about to go abroad provide their final conversations with their closest and truest friends more sweetly and affectionately. Or otherwise: I have desired to eat this passover with you, because I am about to deliver to you in this supper the great mysteries, namely those of the New Testament. By these words, he signifies that he suffers voluntarily. For he could have completely departed, as he did at other times, since he knew that he was about to suffer. ^B

As for what he says, "I will not drink of it, until the kingdom of God shall come," some of the saints have understood it to mean, "Until I shall rise again." For after the resurrection, he conversed with the disciples and ate and drank with them, just as Peter says to Cornelius: "Who did eat and drink with him after he rose from the dead." That the resurrection is the kingdom of God is evident. For the resurrection is the destruction of death; and death reigned from Adam until Christ. But then, having been destroyed, it yielded the victory and the kingdom to the Lord, as it has been said: "O death, where is thy victory?" And David says: "The Lord hath reigned;" then, interpreting how he reigned, he says: "He is clothed with comeliness," the body receiving incorruption and being adorned by the divinity, as Isaiah says: "This one is comely in his apparel, with power and strength." ^C And the Lord himself, after he rose again, says: "All power is given unto me." When, therefore, the resurrection had come, which he called the kingdom of God because it destroyed death, he drank again with the disciples, persuading the disciples that he had not risen only in appearance. Others, however, considered the kingdom of God to be the future state; and that the Lord's drinking with us in the future signifies the revelation of his mysteries. For by making us glad, he is rejoiced, and by feeding us, he is fed, and the merciful one regards our drink and food, that is, doctrine, as his own food. ^D

^A He will drink, then, at that time a certain new drink with the worthy, always revealing to them new and unusual things. Luke seems to make mention of two cups; and of one he says, "Take this and divide it among yourselves," which one might call a type of the Old Testament; but of the other, after he had broken the bread and it had been distributed, he himself distributes it to the disciples—that which he also names of the New Testament, and says that this is ratified in his own blood. For in the Old Testament, there was the blood of irrational animals, when the law was in force; but now, when the Word of God has become man, his blood ratifies the New Testament for us. By saying, "Which is given and poured out for you," he indicates that his body was not given and his blood poured out for the sake of the apostles only, but for the sake of the human race. When, therefore, he says, "Given for you," understand it as, "For your human race." For the old Passover was performed for the liberation from slavery in Egypt, and the blood of the lamb for the preservation of the firstborn; but the new Passover is for the remission of sins and for the preservation of thoughts sanctified and set apart for God. First, then, is the bread, and then the cup. For the laborious and difficult action is first; for sweat precedes virtue. Even as the bread is cultivated not only in the sweat of the face but is also more labored in the eating, then after these labors comes the gladness of the grace of God, which is signified by the cup. For after one has labored long and painfully in virtue, ^B then he becomes worthy of the gifts, and he suffers that holy inebriation by which he departs from this world, like Paul and David, and to speak more boldly, like God before Habakkuk. ^C

VERS. 21-27. "Nevertheless, behold, the hand of him who betrays me is with me at the table. And the Son of man indeed goes as it has been determined; but woe to that man by whom he is betrayed! And they began to discuss among themselves, which of them it might be who would do this. And there arose also a contention among them, as to which of them seemed to be the greater. But he said to them, 'The kings of the nations exercise lordship over them, and those who have authority over them are called benefactors. But you are not so; but he who is greater among you, let him be as the younger, and he who is the leader as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am in your midst as one who serves.'" There is nothing more miserable than a darkened soul. For see what the Lord says: "Behold, the hand of him who betrays me is with me at the table," and the senseless one did not perceive it. For the Lord says this not only to show that he is not ignorant of what will come to pass, but also to show us both his own goodness and the wickedness of the traitor, who did not blush to feast together with him. For the Lord did not omit to do his own part, that he might give us an example that we should strive to win over the fallen even to the end. "And the Son of man, indeed," he says, "goes," not as if he were unable to vindicate himself, but ^D because he had long since decreed

for himself death for the salvation of men. ^A "But woe to that man by whom he is betrayed." For although he was destined to suffer, why were you found to be evil, so as to be ready for betrayal? Therefore, to you the woe is allotted, because you were found to be inclined toward betrayal; since even the serpent is cursed because it served the counsels of the devil. But the disciples were troubled upon hearing these things; and you will learn of this more broadly in the Gospel according to John. But now they are not troubled solely by the suspicion of betrayal, but from that trouble they come to contentions, disputing which of them was the greatest. They fell into this strife naturally. For since it was likely that they said to one another, "You are the one who is about to betray," and another to another, "You," from this they were led to say, "I am ^B better," and "I am greater," and such like. What, then, does the Lord do? He suppresses this tumult with two examples. One is from the Gentiles, whom they abhorred, showing that they would be like them if they thought such things; the other is by his own example. For he leads them to humility by his own example, showing that he himself ministers to them. And indeed at that time, as has been said, he distributed bread and wine to them. Since, therefore, I, whom every rational and angelic creature adores, minister in your midst, how are you worthy, you who think great things of yourselves, to take the first places? It seems to me that he does not mention this reclining and ministry ^C just in passing, but to bring to their minds that because you ate from one bread and drank from one cup, does not one table make you friends and of one mind? Why, therefore, do you think things unworthy of these things? And I did not serve one, and not serve another, but served all of you equally; all of you, therefore, think one and the same thing. But do you, from all these things, understand how the disciples were still imperfect; but see how they afterward shone forth. Let the Manichaeans be confounded, who say that some are by nature indocile, and that it is impossible for life to be changed.

VERS. 28-34

at my table. He said "to eat and drink," not as if food were placed there, nor as if his kingdom were some sensible thing. For he himself, in what he said to the Sadducees, taught that the life there is angelic, and Paul also teaches that the kingdom of God is not food and drink ^A. Let no one, therefore, be led astray hearing here, "that you may eat and drink at my table," but let him understand that this is said metaphorically of those who are honored by the kings of the world. For those who dine with the king seem to hold the first honors. He says this, therefore, also concerning the apostles, that they will be preferred before all others in his presence. When you hear of thrones and seats, do not think of thrones, but of honor and glory. For it is not for any of the created and generated beings to sit there; but it belongs to the holy Trinity, the uncreated and King of all, God, alone to be seated; while it is the part of the creation, as a servant, to stand, and we speak of "sitting" and "standing" bodily. "Judging," however, means condemning those among the twelve tribes who were to be unbelieving. For the condemnation of those from Israel who did not believe is not small, because the apostles, who were themselves also from Israel, believed, while others did not. Since, therefore, he rendered the "woe" to the traitor, but foretold so great an honor to those who had remained in love toward him—lest they be puffed up as if they had accomplished some great thing by remaining in his love and not betraying him—he says, "Satan has asked to sift you," that is, to disturb, to harm, to tempt. "But I have prayed." ^B Do not think, he says, that this whole accomplishment is yours; for the devil was pressing hard, seeking to cast you out of my love and to prove you traitors. He addresses these words to Peter, because he was also bolder than the rest, and it is likely he would have become arrogant over what Christ promised. Therefore, curbing him, he says that while Satan has had great zeal against you, I have prayed for you. He said this in the human manner; for as God, what need had he to ask anyone? "I have prayed, therefore," he says, "that your faith may not fail." For even if you are about to be shaken for a short time, you still have the seeds of faith stored within. Even if the spirit of the one assailing you has stripped away the leaves, yet the root lives, and your faith will not fail. "And when you have returned, strengthen your brothers." The immediate meaning of this is: because I have you as the leader of the disciples, after you have denied me, wept, and come to repentance, strengthen the others. For this befits you, as one who is, after me, the rock and foundation of the Church. ^C But one could understand this as having been said not only regarding the apostles at that time, so that they might be strengthened by Peter, but also regarding all the faithful until the consummation of the age. For you, O Peter, having been converted, will be a good example to all unto repentance ^D that no believer looking to you might despair: you who, having been an apostle and having denied, nevertheless received again the primacy of all and the prefecture of the world through repentance. Satan therefore sought to sift you and harm you as pure wheat by injecting filth, as one...

^A envious of your love for me, as is his custom. He showed this in the case of Job as well; but I did not completely abandon you, so that your faith might not fail entirely. And even though I myself prayed for you, still, do not be downcast, but having turned back—that is, having repented and wept and fled from the denial—become also a model of repentance for the other believers, so that they may not despair. What then does Peter do? Out of great love he becomes bold, and promises what at that time were impossible things for him. ^B The Lord, since He saw him speaking out of rashness (for once he had heard the Truth Himself tell him that he would be tempted, he ought not to have argued against it), reveals to him also the form of the temptation, that it would be a denial. From this point we learn a doctrine: that the resolve of a person is not sufficient without the assistance of God; just as Peter, having been left for a short time, even if he seemed to have love and fervor, was nonetheless tripped up by the enemy when God permitted it. And again, the assistance of God is not sufficient if a human resolve is not also present; just as in the case of Judas, it ^C profited him nothing, even though the Lord did everything to win him, since a good will was lacking in him. Let us shudder, then, as we consider how much the snares of the devil avail against those who are lax. For behold, even here Peter, although preserved by God, because he was abandoned for a little time by divine permission, reached the point of denying Him; and if certain seeds that were stored within him had not been kept by God, what would he not have suffered? For the devil’s aim was to cast him also into betrayal. "For the devil’s meats," says the prophet, "are choice." But thanks be to God, who does not abandon the holy and the just and those who are ^D upright of heart, such as Peter was, who was deeply loving and alien to evil suspicions toward the Master.

VERS. 35-38. And He said to them: When I sent you without purse, and bag, and sandals, lacked you anything? And they said: Nothing. He said therefore to them: But now, he that hath a purse, let him take it, and likewise a bag; and he that hath not, let him sell his garment, and buy a sword. For I say to you, that this that is written must yet be fulfilled in me, And with the wicked was he reckoned. For the things concerning me have an end. And they said: Lord, behold here are two swords. And He said to them: It is enough. At the beginning of the preaching, the Lord, in sending the disciples into the villages and cities, sent them without equipment, neither giving them what they had need of, nor wishing them to take thought for it. For it was necessary for them to learn His power even in such matters. For He, taking care of them as of the infirm, caused all things necessary to flow to them abundantly and without their concern. Now, however, He commands the opposite, not being contrary to Himself, but showing him

^A them that until now He had carried them like little children and made them anxious for nothing. But now it is necessary for them also to think the thoughts of men and to provide for themselves. For, He says, "I, your Father, who have been caring for you, am now departing. From this time forth, be prepared, and take care of your own affairs yourselves, and do not cast all your care upon Me." For your circumstances will not be so, light and free of trouble; rather, you shall stumble into hunger, and thirst, and many adversaries. These things are signified by the purse, and the wallet, and the sword. Therefore, "arise," as those who will be hungry and in need of food, which is signified by the wallet. And "be courageous," as those who will fall into many adversaries, which is signified by the sword. He says these things not so that they should necessarily gird themselves with swords, but, as I said, signifying the wars and the dangers, and advising them to be prepared for all things. For so that those who come after might not think that the apostles contributed nothing of their own to virtue, but that it was all of God, He says, "This will not be so." For I do not wish to use My disciples as inanimate instruments, but I also ask them to bring forward what is from themselves. Indeed, you will find the apostles, and especially Paul, accomplishing ^B many things ^C correctly through human efforts (and read the Acts), although the divine assistance was not absent in these things either. Meanwhile, there is also benefit to the apostles, so that they may not be puffed up with pride because of this. For if they had cared for nothing, and had expected everything from God, and it had still come to them, they would have been puffed up as if they had received something greater than their human strength. Otherwise, it would be laziness and corruption of nature to think of nothing of oneself, but to expect everything, as the saying goes, already ground up. For this reason He says to them, "From this time forth, carry a wallet," that is, be so disposed and take such care, as those who are about to hunger; "and buy a sword," that is, take such thought for yourselves, as those who are about to encounter dangers and wars. Some, however, interpreted the "buy a sword" in another way. It signifies, they say, the assault against Him that is about to take place, and that murderous men are going to seize Him. For because they had previously contended amongst themselves concerning the first place, He says, "This is not the time for ambition, but for dangers and slaughter." For I, your Master, am being led to death, and not even to a glorious death; yet even this will be fulfilled in Me: "And He was numbered with the transgressors." Wishing, therefore, to signify the pillaging assault, He mentioned the sword; and He neither fully revealed it, ^D so that they might not be disturbed by some fear, nor did He stay completely silent, so that they might not be confounded by a sudden assault; but rather so that, remembering afterwards, they might marvel at Him as one having foreknowledge, and be astonished at how He surrendered Himself to the passion for the salvation of men, and consequently, that they themselves might shun nothing painful for the sake of the salvation of others. For I believe He spoke these things enigmatically for this reason, that afterwards, remembering and understanding, they might derive benefit; since then they were so foolish as to say: "Lord, look, here are two swords." And He, because He saw that they had not understood, said: "It is enough," although [it was] by no means sufficient.

^A For if human aid had to be used against those who were coming like robbers, not even a hundred swords would have been sufficient; but if [it was] not this, but rather divine assistance that was required, then even the two were superfluous. Nevertheless, the Lord did not wish to rebuke them, as [they were men] who had not understood, but by saying "It is enough," He passed [the matter] by. Just as we too, when conversing with someone and seeing that he does not understand what we have said, say, "Very well, let it be," even though it is not well; but we let it pass so as not to cause trouble. The Lord does this whenever He sees the disciples not understanding what has been said. He passes over it and lets it go, entrusting the understanding of his words to the outcome of events, just as when He said, "Destroy this temple," for his disciples understood this only after the resurrection. Some, however, say that the Lord spoke the words, "It is enough," ironically. For when the disciples had said, "Lord, look, here are two swords," they claim the Lord spoke ironically: "Since there are two, they are certainly many, and they are sufficient for us against the multitude coming upon us."

VERS. 39-46. "And He came out and went, as was His custom, to the Mount of Olives; and the disciples also followed Him. And when He arrived at the place, He said to them: Pray that you may not enter into temptation. And He withdrew from them about a stone's throw, and knelt down and prayed, saying: Father, if You are willing, take this cup away from Me; nevertheless not My will, but Yours, be done. Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like drops of blood falling down to the ground. And when He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. And He said to them: Why do you sleep? Rise and pray, lest you enter into temptation." After supper, it was not sloth, games, and sleep that occupied the Lord, but He taught and prayed, portraying and demonstrating these things for our sake. Woe, therefore, to those who after supper occupy themselves with base acts of fornication. He withdraws, then, to the Mount of Olives after having taught such things to the disciples, so that He might pray. For He was accustomed to do this alone; therefore He detaches Himself from the disciples. He does not take ^B all the disciples, but only the three who had also been spectators of His glory on the mountain. For because He was about to pray in agony, lest [people] think this to be ^C an indication of fear, for that reason He takes those who had been spectators and hearers of His divine glory and the testimony from above, so that when they saw Him laboring, they might say that this belonged to human nature. For so that He might be believed to be true man, He allowed nature to perform what was its own, and He even desires life as a man, and prays that the cup may pass. For man is a lover of life. By this are confuted the heresies which say that He was a phantasm of a man. For since these things have happened, and they have had [something] from which to babble of such things: what

would they not have said, had these things not even happened? To will, then, that the cup pass by, was human; but to say immediately, ^A “Nevertheless, not my will but thine be done,” shows that we too ought to be so disposed and to philosophize, and to yield to the divine will, and not to turn back when nature pulls us the other way. Not that my human will should come to pass, but thine, which is not separated from my divine will; for Christ, being one, possessing two natures, had necessarily also natural wills or volitions, both the divine and the human. The human nature, therefore, wished to live, for it is natural; then, following the divine will (which is that all men should be saved, as it is common to the Father, and the Son, and the Holy Spirit), it accepted death; and thus the desired object, that is, the saving death, became one. That prayer was from the human nature, which—by permission—was suffering the common affection by which we love life, and not from the divinity, as the accursed Arians say, is manifest from the fact that He sweated, and was in such anguish, ^B that, according to the proverb, drops of blood fell from Him. For it is a proverb among those who labor exceedingly, that they sweat blood; just as we say of those who weep bitterly that they weep blood. The evangelist, therefore, wishing to make this manifest, that He did not sweat with some thin humors appearing as if for show, but in great drops, employed the drops of blood to represent what was happening. From this, then, it is clear that the nature that was sweating and in agony was human, not divine; for the human nature was permitted to suffer these things, and it suffered in such a way as, at the same time, to show that He was not a human in phantasm only. Meanwhile, He teaches something more mystical; that He heals the common timidity of human nature, because He consumed it within Himself and made it obedient to the divine will. For the fact that the sweats went out from the body and fell implies, one might say, the drying up, the draining away, and the falling from us of the springs of timidity, now that our nature is strengthened and ^C confirmed in Christ. For if He had not signified this—that is, that He wished to heal our human dread—even if He had been very timid and ignoble, he would not have sweated in such a way. And an angel appeared to him strengthening him; and this is for our consolation, so that we may learn the power of prayer, that it strengthens, and having learned this, we may practice it in grave perils. At the same time, the prophecy of Moses is also fulfilled, which is said in the great song: “And let all the sons of God strengthen themselves in Him.”* Some, however, have interpreted the text more inquisitively, that an angel appeared to Him glorifying Him and saying: “Thine, O Lord, is the strength; for Thou hast prevailed against death and against hell, and Thou hast delivered the human race.” And these things, indeed, have it so. But when He found the disciples ^D sleeping, He simultaneously rebukes and exhorts them to pray [that they enter not] into tribulation—

that is, that they be not swallowed up by tribulation, nor come within its dominion. Or, He simply commands us to pray that our affairs may be tranquil, and that we do not fall into any difficulties; for it is demonic and full of arrogance to cast oneself into dangers. How, then, does James say, “Count it all joy when you fall into various temptations”? What of this? Do we say the opposite? Behold, James did not say, “Cast yourselves [into dangers],” but, “When you fall into them,” do not be cast down, but “count it all joy,” and make what was previously unwilled, willed. It would, indeed, have been better if they had not come; but since they have come, what utility is there in being consumed by useless grief? Show me, therefore, where it is expressly commanded to pray that you fall into temptation. You will not be able to. However, I know that there is a double kind of temptation, and that some understand that we ought to pray not to enter into temptation, that is, into that which defeats our soul—namely, the temptation of lust, or the temptation of anger; but that we ought to count it all joy when we fall into bodily afflictions and temptations, for as the outer man is decaying, so is the inner man being renewed. I know these things, but I judge those to be more true which are closer to the ^B present goal.

Vens. 47-53. “And while He was still speaking, behold, a crowd, and he who was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss Him. And Jesus said to him, ‘Judas, are you betraying the Son of Man with a kiss?’” And those who were around Him, seeing what was about to happen, said to Him, “Lord, shall we strike with the sword?” And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, “Permit even this.” And having touched his ear, He healed him. Then Jesus said to the high priests and the magistrates of the temple and the elders who had come to Him, “Have you come out as against a robber with swords and clubs? When I was daily with you in the temple, you did not lay hands on Me; but this is your hour and the power of darkness.” ^C Judas gave the kiss as a sign to those who were attacking, but he did not point it out from far off, that they might not be deceived, as it was night; since they had also come with torches and lamps, that Jesus might not be hidden. What, then, does the Lord? He approaches that hostile kiss; yet His bolts of lightning neglected to suddenly extinguish such a deceitful and ungrateful act, the Savior thereby teaching us patience in such situations. He only rebukes: “Judas, are you betraying with a kiss?” Are you not ashamed of this kind of betrayal? You mix the work of an enemy, even betrayal, with the embrace of a friend? But also whom are you betraying? The Son of Man, that is, the gentle, the meek, the condescending one, who became man for our sakes, and that while He is God? These things He was ^D saying, fostering him even up to the final hour.

^A And therefore He did not pursue him with reproaches, nor did He say: "O inhuman and most ungrateful one," but "Judas," calling him by his own name; nor would He have even reproached him if this too had not been for his improvement, had he so willed. For in order that he might not think he was hidden, but that, recognizing the Master even then as One who knows all things, he might fall down and repent, for this reason He did this, and yet it seemed like a reproach. For He certainly knew that he was incorrigible, yet He did what was His fitting part, just as His Father does in the Old Testament; knowing that the Hebrews would not listen, He nevertheless sent the prophets. At the same time, He teaches us this very thing too, so that we may not grow weary when trying to correct those who fall. The disciples, then, are zealous, and draw their swords. But whence did they have these? Having sacrificed the lamb, and having gone out from the table, they naturally had them. ^B Peter the fervent is rebuked, as having exercised zeal beyond the intent of the Lord. For the others ask: "Shall we strike?" whereas He does not wait for an order; such was his fervor always for his Master. He strikes the servant of the high priest, and cuts off his right ear. This did not happen by chance, but was a symbol of the fact that the high priests of that time were all to become slaves, and lose their right hearing. For if they had listened to Moses, they would never have crucified the Lord of glory. But Jesus restores the ear; for it befits the great power of the Word to heal those who do not listen, and to add to them an ear for hearing. Jesus, therefore, performs a miracle, showing His long-suffering through this visible miracle on the ear, and through the miracle leading them to abstain from their madness. He says to the chief priests and the magistrates of the temple—that is, the officers, those appointed for ordering the priestly requirements, or those also entrusted with the works of the building and repair of the temple, whom he calls "magistrates." He says, therefore, to them: "Every day I was teaching in the temple, and you did not want to arrest me, and now you have come out like thieves. But indeed you attempt the works of night, and your power is of darkness; and for this reason you have watched for such an hour, [which is] yours, and [suited] to the work you are undertaking."

^C

Verses 54-62

'" ^A Peter was infirm according to the prediction of Christ, and he denied the Lord not once, but three times, and he made that denial with an oath. For Matthew says that "he began to curse and to swear" that he did not know the man. He was so caught up by fear, and being for a little while set aside by the Lord on account of his rashness, he was brought to the point where, having been disciplined, he might be forgiving to others. For he was too forward, and if he had not been brought to his senses by this, he would have lived his life stubbornly and unforgivingly. But then he was so overwhelmed by fear that he did not even perceive his fall, if the Lord, having turned, had not looked upon him. O the goodness! For even while being condemned, He did not neglect the salvation of the disciple. Deservedly; for this condemnation itself was endured by Him for the sake of the salvation of men.

The disciple, therefore, denied Him first; then the cock crowed, and he denied Him until the third time; and then the cock crowed again a second time. For thus Mark writes more clearly and evidently, having recorded these things as one taught by Peter; for he was his disciple. Luke related what was said by Mark in passing, not with more precise detail; and there is no contradiction between what Luke says and what is said by Mark. For the cock is accustomed to crow both twice and three times within the same impulse. Indeed, Peter was so weighed down by human infirmity that he did not even perceive the crowing of the cock; but after the cock crowed, he denied Him again and again, until Jesus by His benign countenance made him recall His word.

"And going out, he wept bitterly." For he had indeed gone out when he first denied Him, as Mark says. Then it is probable that he entered again, so as not to give suspicion that he was an associate of Jesus. And again, when he remembered, he went out and wept bitterly. So that he might not be seen by those who were in the courtyard, he went out, hiding himself from them. But some, I know not how, compose a foolish defense for Peter, saying boldly that Peter did not deny Him, but said, "I do not know the man," that is, I do not know a man who is merely a man, but God who became man. But let us leave the foolish argument of these men to others. For they make the Lord a liar, and they oppose the context of the Gospel, and they will in no way be able to make the sequence of the narrative hang together; but also, why did Peter weep if he did not deny Him? ^C We shall leave this foolish refutation to others. For they run counter to the Gospel; and they will not at all be able, as it were, to reconcile the sequence of the narrative. But also, why did Peter weep if he did not deny Him?

^D VERS. 62-71. "And the men who held Jesus mocked Him, beating Him. And when they had blindfolded Him, they struck His face, and asked Him, saying: Prophesy, who is it that struck Thee? And many other things they said blaspheming against Him. And when it was day, the council of the people met, and the chief priests and the Scribes; and they led Him into their council, saying: If Thou art the Christ, tell us. And He said to them: If I tell you, you will not believe; and if I also ask you, you will not answer Me, nor let Me go. From this time the Son of Man will be sitting at the right hand of the power of God. They all said therefore: Art Thou therefore

are you the Son of God?" He said to them, "You say that I am." And they said, "What further need have we of testimony? For we ourselves have heard from his own mouth." ^A Certain revilers and debauched men were those who brought these things against Jesus. For it was necessary that the devil should leave no species of malice untried, but pour out all things, so that in all respects our nature, being found holy, might conquer and strike him down. For because the Lord assumed our nature for this reason—that He might strengthen it against all the designs of the devil, and show that if Adam had been sober from the beginning, he would by no means have been conquered—therefore, when all the forms of the devil's malice were poured out upon Him, He endured them, that we who follow Him might be confident that our nature has conquered in Christ, and might not fear any reproach or affliction. Therefore He is struck and played with, and the Lord of the prophets is mocked as a false prophet. For "Prophesy to us, who is it that struck you?" ^B tends towards this, that they might mock Him as an impostor who had made Himself out to be a prophet. "And when it became day"—for the things of the night's mockery were blasphemed by the drunken ministers, but the elders and those more prominent in dignity ask if He is the Christ. But He, knowing their thoughts, and that if they did not believe the works which were more capable of persuading them, how would they believe His words, says: "If I tell you, you will not believe." For if you believed My words, what need was there for the present council? "And if I ask, you will not answer." For having been asked many times before, they kept silent, as in the case of the baptism of John, and in the case of the saying, "The Lord said to my Lord," and in the case of the woman bent over. Where, then, did you believe when you heard? When, being asked, did you not keep silent? For this reason I only say that from now on, it is not the time for words and teaching about who I am; for if you had wished, you would have known Me from the signs and miracles that have taken place; but the time of judgment is from now on. You shall see Me, the Son of Man, sitting at the right hand of the power of God. ^C It was necessary, then, to stand in awe, but they, after this word, became more rabid, and with madness ask: "Are You, then, the Son of God?" And He answers in a certain middle way and ironically: "You say this, that I am." For He despised their madness, and spoke to them fearlessly. Hence it is manifest that the disobedient receive no benefit when the more mystical things are revealed to them, but rather receive greater condemnation. Therefore, these things must be hidden from such people; for this is of greater mercy.

CHAPTER XXIII

"And all the multitude of them arose, and led Him to Pilate. And they began to accuse" ^D

Him, saying, "We found this man perverting the nation, and forbidding to give tribute to Caesar, saying that He Himself is Christ a King." And Pilate asked Him, saying, "Art Thou the King of the Jews?" And He answered him and said, "Thou sayest it." And Pilate said to the chief priests and the people, "I find no fault in this man." But they were the more fierce, saying, "He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." ^A They are manifestly opposed to the truth. For where did Jesus forbid tribute to be given, when He rather commanded it to be paid as a debt, saying thus: "Render therefore unto Caesar the things which are Caesar's"? And how does He stir up the crowd? Is it as one invading the kingdom? But this is altogether incredible; for when the multitude wished to make Him king, He withdrew. Whence Pilate also, perceiving their false accusation, confesses: "I find no fault in this man." Now it seems to me that this question which he puts to Christ is for the purpose of mocking their false accusation. For he ridicules the very thing, saying: ^B "Art Thou the King of the Jews?"—as if he were to say: "You, who are so poor, so base, so destitute of aid, so naked, are you accused of aspiring to a kingdom?" This is the act of one mocking, as we said, those who were accusing Jesus in this way, because they pretend that such a thing was attempted by a man so naked and base, for which so much wealth and so many auxiliaries are needed. But they, having no other aid for their false accusation, use the help of their shouting, and they cried out against the Word of God. "He stirreth up," they say, that is, He makes the people seditious; and not in one place, but He began from Galilee and has reached even here, passing through ^C the midst of Judea. Nor do they seem to me to mention Galilee simply, but to strike terror into Pilate. For the Galileans are always seditious and innovators in affairs—such as was Judas the Galilean—of whom they seem to remind Pilate, as if to say: "Consider, governor, Judas the Galilean, who caused much trouble to the Romans, having stirred up no small part of the people. Such is this man also, whom it is necessary to take out of the way." ^D "And when Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that He belonged unto Herod's jurisdiction, he sent Him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see Him of a long season, because he had heard many things of Him; and he hoped to have seen some miracle done by Him. Then he questioned with Him in many words; but He answered him nothing. And the chief priests and scribes stood and vehemently accused Him. And Herod with his men of war set Him at naught, and mocked Him, and arrayed Him in a gorgeous robe, and sent Him again to Pilate. And the same day Pilate and Herod were made friends together, for

^A they had previously been at enmity with one another. Pilate, having called together the chief priests and the rulers and the people, said to them: You have brought this man to me as one who turns away the people; and behold, I, having examined him before you, have found no fault in this man regarding those things of which you accuse him, nor has Herod; for I sent you to him, and behold, nothing worthy of death has been done by him. I will therefore chastise him and release him. Now he had a necessity to release one to them at the feast. They cried out all together, saying: Away with this man, and release to us Barabbas (who had been cast into prison for a certain sedition made in the city, and for murder). Pilate therefore spoke again, wishing to release Jesus. But they cried out, saying: Crucify, crucify him. ^B And he said for the third time to them: For what evil has this man done? I have found no cause of death in him. I will therefore chastise him and release him. But they were urgent with loud voices, demanding that he should be crucified; and the voices of them and of the chief priests prevailed. And Pilate gave sentence that their request should be granted. He released him who for sedition and murder had been cast into prison, whom they requested; but Jesus he delivered to their will. And as they led him away, having laid hold of a certain Simon, a Cyrenian, coming out of the country, they laid on him the cross, to carry it after Jesus. And a great multitude of the people followed him, and of women, who were beating their breasts and lamenting him. ^C Following Roman law, Pilate sends the Lord to Herod, who commands that everyone should be judged by the prince of his own region. For this reason, also, since He was a Galilean, he sends Jesus to the prince of Galilee. Herod, however, rejoiced at this, not as though he were to gain anything profitable to his soul from the sight of Jesus, but because he had heard about Him, that He is wise and a worker of wonders, he had a foolish desire, suffering himself from the disease of curiosity, to see this strange man and to hear what He might say. Do not many people today suffer from this same disease? He desired, therefore, to see some sign from Jesus, not that he might believe, but that he might feast his eyes; just as in the theaters we see conjurers appearing who pretend to swallow snakes and swords and such things, and we marvel. For he thought Jesus was almost someone of that sort. He questioned Him with many words, disposing himself thus towards Him in an ironic manner, and mocking Him in his whole demeanor. ^D Therefore, Jesus answers nothing. For He knows when it is necessary to respond, He who has made all things in wisdom, and who is testified to by David, that "He will order His words in judgment." For what need is there to answer him who does not ask in order to learn? And what need is there to cast pearls before swine? Nay rather, as we have said above, it is of humanity to be silent among such people. For a word spoken, besides the fact that it is of no benefit, is also a cause of greater condemnation to those who do not attend.

^A To Pilate, however, since he was more reasonable than Herod, he replies, even if not very clearly. For when that man asked, "Are you the King of the Jews?" what does the Lord say? "You say it." This has a middle sort of meaning. It can be understood that, "It is true that I am, and you have spoken the truth"; and it can be understood in another way, that, "I do not say it, you say it; you have the authority and you say it." To Herod, however, he replies nothing at all, inasmuch as he was a mocker. And in truth, according to Isaiah, for that evil seed, for the iniquitous sons, I mean for the Jews who were at that time, exactors were pressing upon them, and mockers were ruling over them. That he desired to see Jesus for such a mocking and ridiculous purpose, and to see a sign from him, and that he questioned him with such an intent, he showed by his end. For having treated him with contempt and mocked him, he sent him away—and not he alone, but also his soldiers—which was the height of every outrage; and having clothed him in a bright robe, he sent him back to Pilate. But you, observe everywhere, through whatever the devil does, he is entangled and bound. For he stirs up reproaches and insults against Christ, and from this the truth is declared all the more. For by the very things they use to mock, they most clearly testify that the Lord was not a seditious person or a rebel. For if he had been such, they would not at all have mocked him with such derision, given the great danger hanging over them, and the suspicion of an insurrection of the whole nation, and that too such a nation, and one so delighting in innovations. "And Pilate and Herod," he says, "became friends." For the fact that he was sent by Pilate to him seemed a beginning of friendship, as though Pilate were not claiming for himself any privileges of Herod. ^B Yet see how the devil gathers together even those who are at variance, only that he may prepare death for Christ. For he couples and reconciles enemies into a single conspiracy. Are we not ashamed, then, if he reconciles enemies so that he may kill Christ, that we, for the sake of our own salvation, do not even keep friends in the path of duty? When, however, he was sent back again to Pilate, see how the truth shines forth once more. "You have brought to me," says Pilate, "this man as one subverting the people, and I find nothing in him worthy of death; nor does Herod." Do you see the testimony of two men, one a governor, the other a king, which is altogether true? "Neither I," he says, "nor King Herod have found any cause in him." ^C What will the Jews say to this? The judges themselves testify that the man is free from guilt, and you who accuse bring forward no testimony. Whom should we believe? Oh, how the truth prevails! Jesus is silent, and his enemies testify in his favor; the Jews shout, and no one supports their shouts. But Pilate was somewhat soft, and by no means firm for the sake of the truth. For he feared slander, lest he be accused of having released a rebel. For he had not learned: "We shall not fear your terror, but the Lord himself shall be my fear." "I will release him," he says, "having chastised him"—that is, corrected by lashes. Now the Romans had a custom at the feast ^D

to release one prisoner, as a favor to the Jews. For because they had entered into a treaty with the Jews, they had granted them the liberty to live according to their own customs and laws. And it was a traditional custom among the Jews to ask the ruler for those who had been condemned, just as they asked Saul for Jonathan. If you are ignorant of the account, go to the first book of Kings, and you will find it there [[A]]. "But all cried out together," it says, "saying, 'Away with this man'." What could be worse than this? The holy nation raged in a frenzy for murder, and the Gentile Pilate turned away from such slaughter; things above were turned upside down. "Away with this man," they say, "and release for us Barabbas, who for being a seditionist and a murderer had been cast into prison." And for the third time Pilate releases him, and for the third time they cry out against Christ, so that by this third cry they might confirm their own murderous intent; and they denied the Holy and Just One, as Blessed Peter says, "and asked for a murderous man to be granted to them." For they love what is like them; hence they belong to his faction, having themselves also rebelled against the Romans, becoming the cause of myriad murders and of their own destruction. These things the Lord also foretold through Jeremiah: "I have forsaken my house, I have left my heritage, I have given my heritage into the hands of its enemies. My heritage has become to me like a lion in the forest, it has lifted up its voice against me; therefore I have hated it." And again Hosea: "Woe to them, for they have shrunk from me! They are miserable because they have acted impiously against me. I redeemed them, but they have spoken lies against me, and their princes shall fall by the sword for the folly of their tongues." Jesus is therefore led away, and at first they laid the cross upon him, and bearing it he went out. For no one else was willing to take it up, because they held it to be a cursed piece of wood. Then, having found a certain Simon of Cyrene, they laid the cross upon him, forcing the man, and placing upon him as a kind of insult that thing which others abhorred. This hides a no small lesson. For the cross is the mortification and inactivity and stillness of the passions; for he who is crucified is nailed down and is powerless [[B]]. Therefore, the teacher according to Christ must first himself take up the cross and nail his own flesh to the fear of God, and shine with dispassion, and only then lay it upon his subjects; for Simon is interpreted as "obedience." And here also is fulfilled the word of Isaiah: "Whose government is upon his shoulder"—for the government and kingdom of the Lord is the cross. For Paul says: [[C]] "He humbled himself unto death, even the death of the cross; therefore God also highly exalted him," etc. But since the cross was the loftiness and glory of Jesus, it is deservedly called his principality, or his princely dignity, and the symbol of his authority. For just as senators have symbols of their dignities, some belts, others cloaks, so also Christ makes the cross the symbol of his kingdom. And if you carefully observe, you will find that Jesus does not reign in us otherwise than through affliction: and thus he who in del- [[D]]

icacies lives, is an enemy of the cross. But he can become a subject of Christ, and take up His cross, who is a worker of virtue: he who comes from the field—that is, he who abandons this world, which is a field, and the works within it—and presses on toward the Jerusalem above, the free city.

Furthermore, the fact that a multitude of both people and women followed Christ implies that a great multitude of the Jews would believe in Christ even after the cross (for this is what it means to follow), and many women as well. Read the Acts of the Apostles, and you will see myriads of believers.

But might the wailing and beating of breasts by the women following Jesus also contribute to our understanding of a moral lesson? For the woman is indeed the weaker soul; but if she, having received contrition of heart through repentance, mourns and beats her breast, then she is truly following Jesus, who is being crucified and afflicted for our salvation.

VERS. 28-31. *But Jesus turning to them said: Daughters of Jerusalem, weep not over me, but weep for yourselves, and for your children. For behold the days shall come, wherein they will say: Blessed are the barren, and the wombs that have not born, and the paps that have not given suck. Then shall they begin to say to the mountains: Fall upon us; and to the hills: Cover us. For if in the green wood they do these things, what shall be done in the dry?*

The women (for this race is easily moved to tears and is prone to lamentation, as if some great disaster had befallen the Lord) weep, showing great compassion and lamenting the injustice. But He does not approve of this; rather, He rebukes them. For He was suffering voluntarily; and it is not fitting that one who suffers willingly, and for the salvation of all nature, should be lamented, but rather that He should be applauded and praised. For through the cross, both death is destroyed and hell is taken captive. For laments bring consolation not to those who suffer voluntarily, but to those who suffer against their will. Therefore, the Lord rebukes those who were mourning Him. But He warns them to look toward future evils and to lament for those, when women will inhumanely cook their own children, and the womb that bore them will itself, in turn, receive its offspring back in a wretched manner.

For if the Romans did such things to Me—to Me, the green wood, fruitful and ever-verdant, and ever-living because of My divinity, and feeding all through the fruits of My teaching—what will they not do to you, you people, I say, who are the dry wood, sterile of any life-giving righteousness, and bearing no fruit? For if you had some vital operation of the good within you, perhaps you would be worthy of being spared in some measure; but now, as dry wood, you will be for burning and for destruction.

VERS. 32. *And there were also two other malefactors led with him*

^A to be executed. And when they came to the place which is called Calvary, there they crucified him and the malefactors, one on the right hand, and the other on the left. And Jesus was saying: *Father, forgive them, for they know not what they do.* And parting his garments, they cast lots. And the people stood beholding. And the rulers also with them derided him, saying: *He saved others; let him save himself, if he be Christ, the chosen of God.* And the soldiers also mocked him, coming to him and offering him vinegar, and saying: *If thou be the king of the Jews, save thyself.* And there was also a superscription written over him, in letters of Greek, and Latin, and Hebrew: *This is the king of the Jews.*

The devil, wishing to cast great infamy upon the Lord, brought it about that robbers were crucified with him; but see how he was deprived of even this, and how it turned out to the greater glory of the Lord. For no one inquires after the crosses of the others, but the whole world hangs from this cross; and it is clearly demonstrated from this that the Lord is not an evildoer like the robbers, but the prince of all justice. They lead him to the place of the Skull, where they say our first parent was buried, in order that where the fall occurred through a tree, there also the resurrection might take place through a tree. Jesus, displaying superabundant meekness, prays for them, saying: *Father, forgive them, for they know not what they do.* And indeed, this sin would have been forgiven them had they not afterwards persisted in their unbelief. But for what reason are his garments divided? Perhaps the many of them were in need, but perhaps—and this is more true—they did this out of insult and licentiousness; for what of value did they see in those garments? Laughing, therefore, and heaping insults, they did such things. For where the rulers were mocking him, ^B what is to be thought of the common crowd? *He saved others; let him save himself, if he be Christ, the chosen of God.* Through them, the devil was saying this. For as upon the pinnacle of the temple, so also in this place he speaks, envying our salvation through the cross, which he was wishing to hinder by all the engines at his disposal. The soldiers offered vinegar as if ministering to a king, that he might drink. See also another engine of the devil, which is turned against himself. For he had sent forth the rebellion of Jesus in three characters of letters, in order that it might escape no one passing by that he was hanged for this reason, because he made himself a king; but this, even if the one writing it did not understand it for the sake of doing good, was a symbol that the most powerful of nations, such as the Romans, and the most wise, such as the Greeks, and those most religious, such as the Hebrews, were to be subject to the kingdom of Christ and to proclaim him. We have spoken of these things more fully and loftily in the Gospel of John.

VERS. 39-43. *And one of the malefactors which were hanged railed on him, saying: If thou be Christ, save thyself and us. But the other answering rebuked him, saying: Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly ^C for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus: Lord, remember me when thou comest into thy kingdom.*

And Jesus said unto him: Amen I say unto thee, today shalt thou be with me in paradise. How then do the other evangelists say that both thieves cast reproaches upon him? It is likely that at the beginning both reproached him, but then one of them, being more sharp-witted, recognized the goodness and divinity of Jesus from the voice which He uttered on behalf of those crucifying Him, saying: "Father, forgive them." For this voice is not only full of all philanthropy, but also demonstrates great authority. For He did not say: "Lord, I pray, forgive them," but simply, with such great power: "Father, forgive them." From this voice, therefore, the one who was formerly a blasphemer recognizes Jesus as the true King, and he confutes the other thief, and says to Jesus: "Remember me in thy kingdom." What then does the Lord say? "Today shalt thou be with me in paradise." ^B For as man He was on the cross, but as God He was everywhere, and there, and in paradise, filling all things, and nowhere absent. But some inquire: How, when the Lord says to the thief, "Today shalt thou be with me in paradise," does Paul say that "none of the saints received the promise"? And some say that the Apostle did not assert that none of the saints received the promise, but only concerning those whom he himself enumerated. He enumerated many others, indeed, but of the thief he made no mention. For hear what he says: "These all," demonstrating those whom the discourse enumerates, among whom the thief is not numbered. Others have said that the thief has not yet obtained his manner of life in paradise; but because the Lord's promise is ^C invariable and cannot lie, therefore it was said, "Today shalt thou be with me in paradise." For there is also such a type, they say, in the words of the Lord, in which He speaks of things that are to be as if they had already happened. As when He says: "He that believeth not is judged already," and again: "He that heareth my words and believeth, cometh not into judgment, but hath passed out of death into life." Others twist the word, placing a punctuation mark after "today," so that the sense of the saying might be: "Amen I say unto thee today," and then add, "shalt thou be with me in paradise." But some, who have seemed to attain the meaning most effectively, explain it thus: The promised good things for us are not entry into paradise, or return to it, but the kingdom of heaven: whence also we pray, "Thy kingdom come," not the sojourn in paradise. For let no one say to me that paradise and the kingdom are the same. For the good things of the kingdom neither hath ear heard, nor eye seen, nor have they entered into the heart of man. ^D But the eye of Adam saw paradise, and his ear heard of it. "For of all the trees," He says, "which are in paradise, eating thou shalt eat." For although only one tree was forbidden to them, yet they saw even it, and heard of it. And in

truth, it rose up into the heart of man; for Adam rejoiced rationally, since he certainly did not engage in such labor and agricultural delight ^A. Thus, Paul says nothing contrary. For the thief attained the paradise, but did not yet attain the kingdom; yet he will attain it when all those whom Paul numbered also do. For the present, he has paradise, which is a place of spiritual rest. Now, many have said these things many times; yet it is possible to say that even if the kingdom of heaven and paradise are the same thing, nothing prevents both the Lord and Paul from speaking the truth. For the thief is indeed in paradise, that is, in the kingdom, and not only he himself, but also all those whom Paul enumerates; ^B yet he has not enjoyed the perfect inheritance of goods. For just as convicts are not in the palaces, but are held shut away in prisons under appointed punishments, whereas honorable men enter the palaces and dwell in them even now, and then, when the time of the distribution of royal gifts arrives, they are deemed worthy of them; so also the saints, even if they do not yet enjoy the perfect, still dwell even now in these bright, fragrant, and royal dwellings, to speak simply, even if they are not yet deemed perfectly worthy of the distribution of the royal gifts. Thus, therefore, the thief was both in paradise and yet had not enjoyed the perfect, "that he might not be made perfect without us." And this, I think, is the truest of all, not to mention that the graces of the saints in their daily operations of miracles might deservedly be called paradise. And all those who, having been deemed worthy of spiritual gifts, have already received from here the earnest of the Spirit, are in paradise, even if they have not yet been perfected and received the kingdom; just as Paul says in the same Epistle to the Hebrews: "Even if they had not yet received the promise" (Heb. xi, 39). For by saying "the promise," he indicated the whole. Not yet, therefore, have they received the perfect promise, yet they are in the kingdom and in paradise. But you, admire how, just as a king returning victorious from battle brings with him the best of the spoils, so also the Lord, since He is stronger, destroyed the vessels of the devil, and brought them with Him, and returned to the original fatherland of man, I mean paradise. For indeed, not only as God was He in paradise, ^C but also according to that by which He took upon Himself a rational and intelligent soul, He was also in paradise with His mind, and descended into Hades with His soul; and by saving the thief, He showed that He had bound the instrument of wickedness, as He had predicted, that "having bound the strong man, He would plunder his vessels" (Matt. xii, 29). ^D

VERS. 44-49. "And it was about the sixth hour, and there was darkness over all the earth until the ninth hour; and the sun was darkened, and the veil of the temple was rent in the middle. And Jesus, crying with a loud voice, said: Father, into

thy hands I commend my spirit. And having said this, he expired. ^A And when the centurion saw what had happened, he glorified God, saying, Truly this man was righteous. And all the crowds that had come together to this spectacle, seeing the things that had happened, went away beating their breasts. But all his acquaintances stood afar off, and the women who had followed him from Galilee, watching these things.

The Jews once sought to see a sign from heaven. Behold then an extraordinary sign: darkness. But also the veil of the temple is rent, the Lord showing that the Holy of Holies shall no longer be inaccessible, but, delivered to the Romans, shall become trodden and profane. ^B Or otherwise, He shows that the veil which divided us from the saints in heaven is rent, this being enmity and sin. For this was the great partition that separated us from those who were there. He shows, moreover, that He was not crucified because of impotence; for He who did such things could also have destroyed them and removed them from sight. But having cried with a loud voice, He yielded up the spirit. For he had the power to lay down His soul and to take it again. That voice, too, became to the centurion and to others a prompt for faith in the miracles. For He did not die as a common man, but with great power. And he called death a "deposit," as one who was to receive his soul again. But by this voice our souls were first deemed worthy of freedom, the devil no longer having power over them, since they were commended to the Father. For before the death of Christ, the devil had a great right over souls; but from the time ^C when the Son commended His spirit not to hell, but into the Father's hands, they obtained freedom from hell. And what the Lord said, "When I am lifted up, I will draw all things to myself," now seems accomplished. For being lifted up on the cross, He drew the thief, He drew the centurion. Some of the Jews also beat their breasts, and while chiding those who crucified Him, they manifestly justified Jesus. While the disciples indeed fled, the women, that condemned and accursed race, remain and watch all these things, and are the first to enjoy the justification and blessing resulting from them, just as they were with the resurrection.

But you, marvel at the blindness of the Jews. For they who say, "Let him come down from the cross, and we will believe in him," do not believe even after seeing greater things. For was it an equal thing to have descended ^D from the cross, and to have darkened the sun, rent the rocks, caused a terrible earthquake, raised the dead, rent the veil and altered the whole of creation? Wherefore let no one doubt why He did not descend. Let him be sufficiently certain that even if He had done even this, they would not have believed, and nothing else would have followed but a shortened salvation through the cross. For the cross is the greatest glory of Christ among all things. Therefore, He who did the greater things, since they did not believe Him, accomplished two principal things: He endured the cross to the end, that great trophy, and He declared them ungrateful

as being in all things, and having nothing good, but fermented with incredulity and lost. ^A

• VERS. 50–56. ‹And behold, a man named Joseph, a councillor, who was a good and just man (this man had not consented to their counsel and deed), from Arimathea, a city of the Jews, who himself also was waiting for the kingdom of God. This man went to Pilate and asked for the body of Jesus, and having taken it down, he wrapped it in a linen cloth, and placed it in a monument hewn out of stone, in which no one had yet been laid. And it was the day of Preparation, and the Sabbath was dawning. And the women who had come with him from Galilee followed after, and saw the monument, and how his body was laid. And having returned, they prepared spices and ointments. And on the Sabbath they rested according to the commandment.› Joseph, although he had hidden himself before, now does a deed worthy of praise, although he was a councillor and rich, and he dares to ask for the body of a man having been crucified as a rebel and seditious person, and he calculated no danger, although there was danger to his wealth: but he both asks, and buries him honorably, and in a monument hewn asunder where no other had lain, so that the sycophants might not say that another body had risen. The women, even if they had faith towards the Lord, yet not such as they ought, but weak and small. ^B For they were thinking of him as a mere man, whence also they prepared ointments and spices, according to the custom that had prevailed among the Jews always for the anointing of the dead. And on the Sabbath they rested, according to the commandment of the Law.

CHAPTER XXIV

Of the women visiting the sepulcher. Of Peter running to the sepulcher. Of Cleopas. Of the appearance of Jesus. Of the ascension into heaven.

VERS. 1–12. ‹Now on the first of the Sabbaths, at deep dawn, they came to the monument, bringing what they had prepared, spices, and some others with them. And they found the stone rolled away from the monument: and having entered, they did not find the body of the Lord Jesus. And it came to pass, while they were perplexed about this, ^C behold, two men stood by them in glittering garments. And as they were afraid, and inclined their face to the earth, they said to them: Why seek you the living with the dead? He is not here, but has risen. Remember how he spoke to you when he was still in Galilee, saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again. And they remembered his words; and having returned from the monument, they announced all these things to the eleven, and to all the rest. And there were Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. And these words appeared before them as foolishness, and they did not believe them. But Peter rising up, ran to the monument, and stooping down he sees the linen clothes laid alone, and he went away to himself ^D

^A wondering at what had happened. *One of the Sabbaths*, that is, the first of the days of the week, he designates, which is what we call the Lord's Day, from the Lord's resurrection. To it, therefore, the women came to the tomb, bearing spices. They came at deep twilight; Matthew says, *In the end of the Sabbath*, for deep twilight amounts to the same as very late. *They found the stone rolled away*; for the angel had rolled it away, as Matthew says. And when they had entered, two men appeared to them. For the one in Matthew was sitting upon the stone, but these two men stood inside the monument; for visions vary. And they appear in white garments, because of the splendor of the resurrection. And they remind them of the things spoken by Him, that it was necessary—that is, it was unavoidable—that He be delivered into the hands of sinful men, namely the Romans, as they were Gentiles and abominable, and on the third day rise again. We have spoken sufficiently about the resurrection, and how it spans three days, in the Gospel according to Matthew. ^B Returning from the monument, and telling these things to the apostles, they seemed to be talking nonsense; so unbelievable by nature to men does the miracle of the resurrection seem. Peter, however, does not delay, just as fire does not when it has found fuel, but he comes to the tomb, and sees only the linen clothes. And meanwhile, he receives this first benefit from his arrival at the tomb: to be in wonder rather than mockery. *He went away*, he says, *to himself*, that is, within himself, wondering at the fact. For how were the linen clothes left alone, and that while the body was anointed with myrrh? How much leisure would a thief have to leave these things folded separately, and carry off the body, and that while soldiers were sitting nearby? By "Mary of James," understand the Theotokos; for thus they named her, as she was thought to be the mother of James the son of Joseph, whom they also called the Less, I mean the brother of the Lord; for there was also a great one among the twelve, the son of Zebedee.

^C *And behold, two of them were going the same day to a town distant sixty stadia from Jerusalem, named Emmaus; and they were talking with each other about all these things which had happened.* And it came to pass that while they were talking and arguing, Jesus Himself drew near and traveled with them. But their eyes were held so that they might not recognize Him. And He said to them, *What are these words that you are exchanging with each other as you walk, and are sad?* And one of them, whose name was Cleopas, answering, said to Him, *Are you the only visitor in Jerusalem, and have you not known the things that have happened there in these days?* And He said to them, *What things?* And they said to Him, *The things concerning Jesus the Nazarene, who was a prophet, mighty in work and word before God and all the people, and how the chief priests and our rulers handed Him over to the judgment ^D of death, and crucified Him. But we were hoping that He was the One who*

^A was going to redeem Israel. But with all these things, this is the third day today that these things have happened. But also some women from our company astonished us, having been at the tomb at dawn; and not having found His body, they came saying that they had even seen a vision of angels, who say that He is alive. And some of those with us went to the tomb, and found it just as the women had said; but Him they did not see." Some say that one of these two was Luke himself; and for that reason the Evangelist hid his own name. But they were talking to each other about all these things that had happened, not as people who believed, but as people who were doubting, and as people who were astonished at miraculous events, and not readily able to agree on the meaning ^B of so wondrous a matter. And Jesus, having drawn near, was walking along with them. For having now a spiritual and more divine body, He was not hindered by the distance of places from being present where He willed. Therefore, even by the features of the body in which the Savior appeared at that time, they were not permitted to recognize Him. For, as Mark says, He appeared in another form, and in other features. For His body was no longer governed by physical laws, but spiritually and supernaturally; hence it was that their eyes were restrained from recognizing Him. But why did He appear in another form, and why were their eyes restrained? In order that they might reveal their entire doubting mindset, that they might lay bare the wound, so that they might thus receive the medicine; so that He might appear sweeter to them after a long delay; so that He might teach from Moses and the prophets, and then be recognized, and they might believe all the more that His body is no longer such that it can simply be seen by all, but even if that same body that suffered rose again, nevertheless He appears to whom He wills; and that they might gain something great from this, namely, no longer to be in doubt as to why He does not again walk about in the midst of the crowds, considering that His behavior after the resurrection is far different, and not common, nor human, but more divine; and a type of the future resurrection, in which we shall live as angels and sons of God. For these reasons therefore their eyes were restrained from recognizing Him; for to whom He willed, He was visible. But Cleopas even rebukes Him, the fellow traveler as He appeared. "Are you," he says, "only a visitor?" that is, "Are you the only one among the inhabitants of Jerusalem who does not know what has happened?" Others, however, understand "visitor" thus: "Are you," he says, "so much a lone visitor, and inhabiting a place outside the borders of Jerusalem, and lacking a share in what is happening in the midst of it, so as not to know these things?" Observe, moreover, how they had an altogether small regard for the Lord; for they named Him a prophet, like Elijah, or Joshua the son of Nun, or perhaps Moses; "mighty in deed and word." First the deed, then the word. For no word of a teacher is firm, unless the one teaching first demonstrates that he is a doer. Therefore, be mighty in deed first, then

^A be eager to also possess the word. Thus also God will cooperate with you. For first comes action, then contemplation and illumination. If you do not cleanse the mirror in labor and sweat, you will not be able to mirror the longed-for beauty. "Blessed are the pure in heart," this is through works; "for they shall see God," this is the end of contemplation. It is necessary to be powerful in work and word before God, and then before all the people. For first we must please God, then also strive to be blameless before men, as far as is possible; and one must not prefer pleasing men to piety, nor should one live to the scandal of the many, but one must provide for this after that. As the Wise Man says: "Provide for good things before God, then also before men," and Paul says this very thing.

"But we were hoping," he says, "that it is he who is going to redeem Israel." As if frustrated in their hope, they say: We were hoping that he would save others too, and behold, he did not even save himself. Thus dispirited and unbelieving were they. Indeed, they were saying almost the same things as those at the cross: "He saved others; himself he cannot save." ^B Therefore he calls them foolish and slow to believe. But what is this, "to redeem Israel"? We have said that the common and less trained of the people were expecting Christ to be a savior and redeemer from the evils that hung over them, and from the yoke of slavery under the Romans; and they hoped he would reign as an earthly king. Therefore they say: "We were hoping that he himself would redeem Israel," namely, from the Gentile Romans, yet he did not even escape the unjust verdict passed against him.

"And today this is the third day, and women have astonished us," and so on. They speak these things as if in doubt; and the men seem to me to be in much uncertainty, neither completely disbelieving nor completely believing. For to say, "We were hoping that it is he who would redeem Israel," indicates unbelief; but the saying that "this is the third day" belongs to men who are close to remembering that he said to them: "On the third day I will rise again." And the phrase, "astonished us," indicates something of this kind, I mean ^C that their unbelief is being shaken. In general, the words being considered are truly human, containing much hesitation, and of men perplexed and not knowing what to do because of the miracle of the resurrection.

"And some of those who are with us went away," he says, meaning either Peter alone, or Peter and John. And from this it is manifest that what some relate at length, others hand down in a summary and pass over in haste. For John has related the zeal of Peter and John to the tomb at greater length, while this author, making mention in few words, even omitted the names.

VERS. 25-35. And he said to them: O foolish and slow of heart to believe in all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory? And beginning from Moses and from all ^D the prophets, he interpreted to them in all...

the Scriptures the things concerning himself. And they drew near to the village where they were going. And he made as though he would go further. And they constrained him, saying: Abide with us, for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, when he sat down with them, he took bread and blessed it, and breaking it, he gave it to them. And their eyes were opened, and they recognized him, and he vanished from their sight. And they said to one another: Did not our heart burn within us while he talked with us on the way, and while he opened to us the Scriptures? And rising up the same hour, they returned to Jerusalem and found the eleven gathered together and those who were with them, saying: The Lord is risen indeed, and has appeared to Simon. And they told the things that had happened on the way, and how he was known to them in the breaking of the bread. ^B Since they were disposed in their judgments according to a human manner and labored under much doubt, he calls them foolish and slow to believe everything which the prophets had spoken. For it is possible to believe both in part and in whole. For example, if someone hopes that Christ will come for the salvation of the people—not, however, for the salvation of souls, but for the restoration and liberation of the Jewish nation—such a person does not believe as much as he ought. And again, if someone believes David when he says: "They pierced my hands and my feet," and the rest of the things which he prophesies concerning the cross and the things done upon the cross as if in the person of the Lord, and accepts the things said concerning the passion, but does not reckon the things concerning the resurrection, such as, "You will not give your Holy One to see corruption," and that, "You will not leave my soul in hell," and that, "Free among the dead," and that, "Leading out the bound and those who dwell in the tombs," and such like—he does not have perfect faith, but only in part. But one must believe the prophets in all things, both those of ignominy and those of glory. For it was necessary that the Christ should suffer—this is of ignominy—but also enter into his glory—this is the glorious part. You, however, are so foolish that, when you hear Isaiah saying both things, that he was led to the slaughter and that the Lord wills to show him light, ^C you accept the former but do not reckon the latter; and that he has been bruised, you believe, but that the Lord wills to cleanse him from the wound, you do not reflect upon. But because, he says, you are foolish—or rather, slow; for if they were truly foolish, he would not even have spoken to them at all. Since, therefore, you are slow, I myself will support your understanding and make you see acutely. Therefore, from Moses and from all the prophets he interpreted to them; for the mystery of the sacrifice of Abraham—that when Isaac was released, a ram was slaughtered—these things prefigured the things concerning the Lord, as even the Lord himself says, that he saw ^D

^A his day and rejoiced; and also that text, "You shall see our life hanging," which indicates at once the crucifixion by saying "hanging," and the resurrection by naming it "life." And in the other prophecies as well, the points concerning the cross and the resurrection lie scattered, and especially in the clearer ones, and it is possible to gather these from there. And observe for me how entering into glory comes through suffering. He feigns that he is traveling further, entirely in accordance with human nature. But when he permits, then their eyes are opened and they recognize him. Yet he hints at something else too, that for those who partake of the blessed bread, their eyes are opened to recognize him. For the flesh of the Lord has a great and ineffable power. But he becomes invisible to them; for he no longer had a body that was to spend much time with them in a bodily manner, and at the same time, in order that he might thereby increase their longing for him. Thus, at any rate, they were so gladdened that in that very hour they rose up and returned to Jerusalem—not, however, in that same hour; for they rose up at that hour, but they returned after several hours, as many as it is likely they took to walk the distance of sixty stadia, during which time the Lord was certainly seen by Simon, while they were in the meantime returning to Jerusalem. And their heart was burning, either by the fire of the Lord's discourses—for as he explained (these things) to them, they were warmed internally and were moved to assent to what was being said as true—or because, as he interpreted the Scriptures to them, their heart was struck within, that he who was interpreting the Scriptures to us is Christ. ^B

VERS. 36-41. "And while they were saying these things, Jesus himself stood in their midst and says to them, Peace be with you." But being startled and becoming terrified, they thought they were seeing a spirit. And he said to them, "Why are you troubled? And why do doubts arise in your hearts? See my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones, as you see me having." And having said this, he showed them his hands and his feet. And while they still did not believe for joy and were marveling, he said to them, "Have you anything to eat here?" They gave him a part of a broiled fish and some honeycomb; and he took it and ate in their presence. And he said to them, "These are the words which I spoke to you when I was still with you, that all things which are written in the Law of Moses, and in the Prophets, and in the Psalms concerning me must be fulfilled." ^C The Lord, who arranges all things for our salvation, stands in the midst of the disciples, wishing to make the resurrection more credible to them. And first, by his customary greeting of peace, he calms their disturbance, and at the same time he also demonstrates that he himself is their teacher, who rejoices in this greeting, and who armed them with it, also, when he sent them out to the preaching. But since their soul's disturbance was not calmed by the word, he manifests to them from another source that he is the Son of God, the one who knows hearts. "For why," he says, "do doubts arise in your hearts?" For it is acknowledged that it is the property of God alone to know hearts. And he adds also another argument. ^D

the touching of his hands and feet. ^A For you, he says, think that I am a spirit, or a phantom, such as many are accustomed to appear around the tombs of the dead; but know that a spirit does not have flesh and bones, yet I have flesh and bones, even if they are more divine ^B and spiritual. For the body of the Lord was not spirit, but spiritual, that is to say, apart from all density, governed by the Spirit. For the body that we now have is natural, that is, it is governed by the soul, and is enlivened by natural and psychic qualities and powers. But that which we shall have after the resurrection, Paul called spiritual, that is, enlivened and governed by the divine Spirit, and not by the soul, and in an ineffable and spiritual manner transformed toward incorruption, and maintained in it. Such, then, must we understand the body of the Lord to be after the resurrection: spiritual, and subtle, and apart from all density, and needing neither food nor anything else, even if he did eat for the sake of their conviction. For what he ate, he did not eat according to nature, but according to dispensation, in order to show that the very body that had suffered was the one that rose. It was natural, however, for this body to enter through closed doors, and to move without labor from place to place. Since the disciples, therefore, were still disbelieving, and were not even persuaded by the touching, he adds another proof, that of eating, the food being consumed by a certain divine power. For all food that is naturally eaten goes through the mouth to the draught; but these things were not eaten naturally, as we said, but by dispensation. And the things eaten at that time seem also to have a certain riddle; for by eating a portion of broiled fish, he signifies that our nature, which swims in this ^C salty sea, having been baked by the fire of his own divinity, and having dried up all the moisture which it had from the deep waters, or rather from the waves, he has made this a divine food, having made that which formerly was abominable, now a sweet food for God. And this, he says, is signified by the honeycomb, I mean the now existing sweetness of our previously outcast nature. Or also this, I suppose, is signified: by the broiled fish, the active life, which removes our many humors and density through the aid of the coals of those who live in deserts and solitude, and the rest of those who embrace such a life; and by the honeycomb, knowledge, or rather contemplation, since the oracles of God are sweet. And there is a honeycomb, but a drone-like one, which is that of Greek wisdom; but there is a bee-honeycomb, that of divine wisdom, if Christ is the bee, small in size—for the word is abbreviated, and weak in strength; for Paul does not preach in the power of words, lest he should make void the cross—but nevertheless, it is lovely to kings and commoners alike, as they offer its labors ^D for the health of souls.

Vers. 45. "Then he opened their mind to understand the Scriptures, and said to them, that thus it is written, and thus it was necessary for Christ to suffer, and to rise from the dead on the third day, and for repentance to be preached in his na-

- ^A me, and remission of sins to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I send the promise of my Father upon you; but you sit in the city of Jerusalem, until you be clothed with power from on high. And he led them out as far as Bethany, and lifting up his hands he blessed them. And it came to pass, while he blessed them, he departed from them, and was carried up into heaven. And they, having worshipped him, returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God. Amen.

After he had pacified their hearts, and calmed their doubt by speaking, and by showing himself to be palpable, and by eating, having confirmed the truth of the resurrection of his body, he then opened their minds to understand the Scriptures. For if their soul had not been quiet, how could they have known it in such great agitation and restlessness? “Be still,” he says, “and know.” For this reason he also teaches them that it was necessary for Christ to suffer in such a way. In such a way—how? By the wood of the cross. Since death was brought about through wood, it was necessary also for corruption to be taken away through wood, and for the pleasures that were in the wood to be abolished by the pains which the invincible Lord endured upon the wood. And afterwards, he says, to rise on the third day, and for repentance and remission of sins to be preached in his ^B name to all nations.

Concerning baptism, he speaks here. For in this, repentance is brought about through confession and the putting away of former evils and impieties, and the remission of sins follows. But how shall we understand baptism to be performed in the name of Christ alone, especially when we are taught elsewhere to perform this in the name of the Father, and of the Son, and of the Holy Spirit? Therefore, first we say this: that when we say baptism is performed in the name of Christ, we do not say that it is necessary to perform this in the name of Christ alone, but that the baptism of Christ—by which Christ was baptized—is spiritual, not Judaic, nor like that of John which was for repentance only, but one that provides communion of the Holy Spirit and remission of sins, as he himself showed us when he was baptized in the Jordan, and manifested the Holy Spirit in the form of a dove. Furthermore, understand baptism in the name of Christ as being into the death of Christ. For just as he, having died, rose on the third day, so too we, being figuratively buried in the water, afterwards emerge with our souls incorrupt, and we receive the ^C pledge of the incorruptibility of the body. And otherwise, the name “Christ” contains within itself both the Father who anoints, and the anointing which is the Spirit, and the Son who is anointed. “In the name of the Lord is the remission of sins.” Where, then, are the muddy tongues of those who baptize into Montanus, and Priscilla, and Maximilla? Truly there is no ^D remission for those who are baptized in this way, but an increase of sins, and these will indeed perish miserably. But the word went out to all nations, beginning from Jerusalem. For it was necessary for human

nature, which in Christ has been entirely united and assumed, no longer to be divided into two sections, ^A of Jews and Gentiles, but for the word to begin from Jerusalem and to find rest in the nations, unifying the nature. "You," he says, "are witnesses of these things, of the passion, that is, and of the resurrection." Then, so that they might not be troubled within themselves and think, "How shall we, being private and uneducated men, bear witness, sent to the nations, and arrayed against the inhabitants of Jerusalem who even killed you?" he says, "Take courage, for this reason. For I will soon send the promise of my Father, of which I spoke through Joel, that 'I will pour out of my Spirit upon all flesh,' and so forth." Sit, therefore, you who are now timid and unmanly, until you are clothed with power not human, but heavenly. He did not say, "Receive," but "Be clothed," ^B indicating that they must be fully protected by spiritual armor. "He led them out as far as Bethany." This we must understand as having happened on the fortieth day. For what they speak of summarily, you should understand as having taken place over many days; as this same Luke says in the Acts, that "for forty days he appeared to them." For he often appeared to them and departed again. He blessed the disciples, perhaps also bestowing upon them a power to guard them until the coming of the Spirit, and perhaps also teaching us that when we go abroad, we should entrust those under us to blessings. "And he was carried up into heaven." For Elijah was, as it were, into heaven (for it seemed as if he were being carried into heaven), ^C but the Savior ascended into heaven itself as the forerunner of all, that with his holy flesh he might appear before the face of God and establish it as co-throned with the Father. And now our nature is adored in Christ by every angelic power. "And they returned with great joy, and were always in the temple." Do you see virtue? The Spirit was not yet [come], and yet they live spiritually. For those who were previously shut away now dwell in the midst of the chief priests, and there is nothing worldly in them; but having despised all things, they praise God in the temple continually and bless him. Becoming imitators of whom, let us also be in a holy life continually, praising and blessing God through this life. For a holy and virtuous life is the glory and blessing of God; for to him is due all glory for ever and ever. Amen.

The end of the Commentary of Theophylact on the Gospel according to Luke.