Commentary on Luke

EXPOSITION ON LUKE

CAPITULA OF THE GOSPEL ACCORDING TO LUKE

β'. On the shepherds abiding in the fields. (II, 8.) γ'. On Simeon. (II, 25.) δ'. On Anna the prophetess. (II, 36.) ε'. On the word that came to John. (III, 1.) ς'. On those who questioned John. (III, 10.) ζ'. On the temptation of the Savior. (IV, 1.) η'. On the man who had a spirit of a demon. (IV, 33.) ^A θ'. On the choosing of the apostles. (VI, 13.) ι'. On those healed of various diseases. (IV, 40.) ια'. On the catch of fish. (V, 4.) ιβ'. On the paralytic. (V, 18.) ιγ'. On the man with the withered hand. (VI, 6.) ιδ'. On the centurion. (VII, 1.) ιε'. On the widow’s son. (VII, 11.) ις'. On those sent by John. (VII, 18.) ιζ'. On the woman who anointed the Lord with myrrh. (VII, 36.) ιη'. On the storming of the waters. (VIII, 22.) ιθ'. On the man who had the Legion. (VIII, 26.) κ'. On the daughter of the ruler of the synagogue. (VIII, 40.) κα'. On the woman with the issue of blood. (VIII, 43.) κβ'. On the parable of the seed. (VIII, 4.) κγ'. On Peter’s mother-in-law. (IV, 38.) κδ'. On the mission of the twelve. (IX, 4.) κε'. On the five loaves and two fish. (IX, 12.) ^B

EXPOSITION ON LUKE

^A Vers. 2. *Sicut — verbi.* From the beginning of the miracles and of the dogmas. By writing this, he shows that he himself reached them later than those who were before him; therefore he learned these things from them, who were always with Christ, and had seen and heard each thing; he says "disciples," then, referring to the twelve. Here he understands the Word as Christ, who was seen by them through the incarnation as a human being. He also called them "ministers," as being hearers and sent out for the preaching of the faith.

Vers. 3. *Visum est — Theophile.* "Assecutio" in this place must be taken for knowledge. For all of the Savior’s works and words, that is—from the beginning, he says, "it seemed good to me," that is, it appeared pleasing to me, having known everything from the beginning accurately, to write them for you in order. Then he also adds the cause for writing.

^B † This person was of senatorial rank, and perhaps a ruler. For the stalwart name was used of governors and leaders: just as Paul says to the governor Festus: "Stalwart Festus." And every man who loves God, having taken up fortitude against the passions, can be called a stalwart and worthy Theophilus, since he hears the gospel with learning.

Vers. 4. *Ut — certitudinem.* "That you may know," that you may grasp the certainty of the words of the faith more fully, regarding which you were instructed, that is, regarding which you were taught, so that you might not be misled by the narrative, which many undertook to set in order, as has been declared above.

Vers. 5. *Fuit — Zacharias.* He speaks of the father of the Baptist. But he sets forth the admirable things first, which happened regarding the conception and birth of the Forerunner, demonstrating that ^C he was worthy from the very beginning of his life to announce and point out Christ to the people.

Since, indeed, what happened among the Jews is being narrated, he rightly also sets the time of Herod, so that the time of those things might be manifest. But by Herod he understands him who killed the infants, the father of that Herod, who killed the Forerunner.

Vers. 5. *Ex vice Abia.* They called the weekly ministry a "vice." For at that time there were two priests of the temple succeeding one another. Abia, clearly, and Barachias. "Ex vice Abia," therefore, or "after the vice of Abia," that is, successor to Abia.

Vers. 5. *Et — Aaron.* From the descendants of Aaron. He showed, ^D therefore, that the Forerunner descended from the priestly tribe, not only on the father's side, but also on the mother's, and from both sides he was priestly.

...regarding those who lay in wait concerning the tribute. [XX, 20.] Regarding those who argued about who was the greatest. [XXII, 24.] Regarding the Sadducees. [XX, 27.] Regarding the asking for Satan. [XXII, 31.] Question to the Pharisees, how is Christ David’s son? [XX, 41.] Regarding the widow who cast two mites. [XXI, 1.] Question regarding the end. [XXI, 7.] Herod’s contempt. [XXIII, 8.] Regarding the women who were beating their breasts. [XXIII, 27.] Regarding the repentant thief. [XXIII, 39.] Regarding the request for the Lord’s body. [XXIII, 50.] Regarding Cleopas. [XXIV, 18.]

INTERPRETATION OF THE GOSPEL ACCORDING TO LUKE

The blessed Luke was an Antiochene by birth. Having attained all instruction in rhetoric, and having learned the medicine of bodies, he subsequently achieved the medicine of souls also. First, he associated with Christ and received from Him the seeds of piety. Afterwards, he was joined to and became especially intimate with Paul, who was the chief, becoming his follower and fellow traveler, just as Mark was for Peter, the chief. And some say, Origen especially, that Marcus and Luke were numbered among the seventy disciples before the Lord’s Passion. ^B Fifteen years after the Savior’s Ascension, with the permission of Paul, he wrote the Gospel to a certain Theophilus, who was most faithful and most beloved of God, himself recording many things that had been passed over in silence by the other evangelists.

CHAPTER I

Vers. 1. *Forasmuch as* — *of those things* [which have been accomplished]. He points out that some had attempted to write a Gospel, but had wandered far from the truth. He does not say this concerning Matthew and Mark; for these did not attempt it, but wrote as they were moved. By *most surely believed* [among us], he means those things confirmed in us, the true disciples of the Lord. *Of things*; these are His works and words, the miracles and the teachings, and, to speak simply, His life in the flesh.

^A *As*—*of the word*. From the beginning of the miracles and the doctrines. Writing this, he shows that he himself came to Him [Christ] later than those others; and therefore he learned these things from them, who were always with Christ, and had seen and heard each thing. He calls "ministers" those who were of the number of the twelve disciples. By "the Word," he understands Christ here, who was seen by these [disciples] through the incarnation and the human state. He called these "ministers," as [those who were] obedient, and as those having been sent for the preaching of the faith.

*It seemed good*—*Theophilus*. "Assecutio" [having followed/attained] in this passage is to be taken as knowledge; namely, of all the works and words of the Savior. He says, therefore: "It seemed good to me," that is, it appeared proper to me, having accurately known all things from the beginning, to write to you in order. Then he adds the cause of the writing. This man was of senatorial rank, and perhaps a prefect. For the title "Most Excellent" (κράτιστος) was applied to rulers and governors, just as Paul also says to the governor Festus: "Most excellent Festus." And every man who loves God, having taken up strength against the passions, can be called a "most excellent Theophilus," and one worthy to hear the evangelical doctrine.

*That*—*certainty*. That you might know, that you might more strongly grasp the certainty of the words of the faith, concerning which you had been catechized, that is, concerning which you had been taught, so that the narrative might not lead you astray—the narrative which many have undertaken to set in order, as has been declared above.

*There was*—*Zacharias*. He speaks of the father of the Baptist. He sets forth first the wondrous events which happened regarding the conception and birth of the Forerunner, showing that even from the beginning of his life he was credible, announcing and demonstrating Christ to the people. Because he is about to narrate those things which happened among the Jews, ^B he rightly marks the time of the reign of Herod, so that the time of these events might also be made clear. Understand by "Herod" him who killed the infants, the father of that Herod who slew the Forerunner.

*Of the course of Abia*. They called weekly ministry a "course." For there were formerly two priests of the temple, succeeding one another, Abia and Zacharias. "Of the course of Abia," therefore, or "after the course of Abia," that is, succeeding Abia himself.

*And*—*Aaron*. Of the descendants of Aaron. He showed, therefore, that the Forerunner was descended from the priestly tribe not only according to his father, but also according to his mother, and that he was priestly on both sides. ^{C D} [index: entries preserved]

^A And her name was Elisabeth. He added this also for the sake of accuracy. — WERE [...] OF GOD. He calls them righteous now, meaning those dedicated to virtue. For they were righteous not before men, but before God, having Him as the inspector of their righteousness. For this is true righteousness. [...] WALKING [...] BLAMELESS. He called the legal precepts "justifications," as being full of righteousness, and as justifying those who enter into them. — AND WERE NOT [...] ADVANCED IN THEIR DAYS. Advanced, that is, aged. ^B The wives of the righteous, and righteous women themselves, are often childless, that you may learn that the Law does not demand physical fertility, but spiritual. IT CAME TO PASS [...] OF INCENSE. He was chosen by lot; this time was the tenth day of the seventh month, as the Law commanded. For it says, "In the seventh month, on the tenth day of the month, ye shall afflict your souls," and the rest of what is prescribed there concerning the entry of the high priest into the Holy of Holies, which happened once a year. The seventh month among the Hebrews is September among us, in which month also Elisabeth conceived the Forerunner. Inside was the altar of incense; but outside was the altar for the animals being offered and for the other sacrifices. And he stood at the right side, as one about to announce prosperous and good things. — AND [...] HIM. He was troubled, having suspected that he was about to die immediately. — SAID [...] ZACHARIAS. First, he casts out the fear of his soul, so that he might hear without distraction and attend to his words; by saying, "Fear not," he implied, "Rejoice"; then he also states the cause of joy. — BECAUSE [...] OF THEE. Which you poured forth for the salvation of the people. For the priests prayed for this every day. It was heard, however, because the Savior was already about to become man and save His people from their sins. But as a demonstration and confirmation that his prayer had been heard, he says: — AND THY WIFE [...] TO THEE. And this one [will be] useful for the salvation of the people. For he was to point out the Savior to the people. And since repentance precedes salvation, it was necessary for the herald of repentance to go before Him who was to bestow salvation. Therefore, the Forerunner is born first. — AND THOU SHALT CALL [...] JOHN. As having been gifted with grace from his mother's womb, or as one loved by God, or as...

^A a cause of grace to his parents and to many others, as will be clear hereafter. For John is a Hebrew name, which, translated into the Greek tongue, signifies grace or joy.

AND THERE SHALL BE EXULTATION. For the father of such a child, whose conception and subsequent events shall be supernatural and marvelous, as we shall find as we proceed.

AND MANY ^B SHALL REJOICE. Not only relatives and acquaintances, but also as many as it was revealed to from God, as to what ministry he was about to fulfill.

HE SHALL BE GREAT BEFORE THE LORD. Great by reason of his virtues.

AND WINE — HE SHALL NOT DRINK. "Sicera" (strong drink) was the name given to anything that could intoxicate in the manner of wine; but especially the drink prepared from dates.

AND HE SHALL BE FILLED WITH THE HOLY SPIRIT — FROM HIS MOTHER'S WOMB. By the abstinence from wine and strong drink, he forewarned of the abstinence from pleasant things, and from this he indicated the hardship of his mode of life, and taught that he would be great before God; subsequently, for sure confirmation, ^C he says what is greater, that from infancy he will be endued with power from on high, God foreseeing the manner of life he would adopt, and what kind of vessel he would turn out to be.

AND MANY OF THEM — HE SHALL TURN TO THE LORD THEIR GOD. As many as, having been persuaded by him, ran to Christ. For he calls Him Lord and God here.

AND HE SHALL PROCEED BEFORE HIM IN THE SPIRIT AND POWER OF ELIAS. He called the spiritual grace "spirit," and the efficacy "power." He says, therefore, that he will have both the grace and the efficacy of Elias, which Elias will in fact have when he precedes the second coming of Christ. And this one will do now the things that Elias will do later. He adds also what this power is.

TO TURN — THE DISOBEDIENT TO THE WISDOM OF THE JUST. Malachi also prophesied this, and it was explained clearly in the eleventh chapter of that according to Matthew, where it is written: And if you will receive it, he is Elias who was to come.

TO MAKE READY — A PEOPLE PREPARED. Prepared through repentance, or prepared for the reception of salvation.

AND ZACHARIAS SAID — TO HIM. Concerning his old age and the natural ^D infirmity, but not concerning the power of God. By "sicera" he here refers to the drink from dates, which it was customary, having crushed and pressed the fruit, to transform into the nature of wine. Such a thing is intoxicating and produces drunkenness.

^A Having looked upon the power of God, he did not readily accept the promise of offspring. *And answering*—[here follow] these things. What things? The birth, clearly, and the naming of the name. *For which*—[to] me. [Regarding] those things which were concerning these. *Which*—[to] them. *At the time* of the birth—and of the naming. Observe, moreover, that because of the voice of unbelief, he had his own voice restrained. *And*—Zacharias. *Awaiting* (15). *And*—*dumb*. For not only was his voice restrained, but his hearing also, since he had both heard and spoken with unbelief. But the silence of the aged priest prefigured the silence of the old priesthood and worship. *And it came to pass*—his. For it is necessary for the priest to abstain entirely from his wife during the days of his ministry. For this is what the divine law also prescribes. ^B Having completed these, Zacharias then came together with his wife because of the promise of the offspring, having been taught by the scourge of his silence to believe the words of the angel. *And*—*five*. Feeling shame at the aged and untimely pregnancy, until [The Virgin] also conceived (16). *Saying*—*among men*. When it pleased [God] to take away my reproach among men, that which concerned childlessness. For among the Hebrews, the barrenness of the body was a reproach, being as they were more carnal. But among Christians, the barrenness of the soul is a reproach, as they are more spiritual. *And in the sixth month*—Mary. [Gregory of Nyssa: At that time occurred the annunciation of the coming of the Savior, at which the night, having reached its greatest length, begins to diminish and recede, with the day henceforth increasing and advancing, in order that you may learn that even the darkness of impiety and sin, having reached until then its magnitude of wickedness and having reached its peak, ^C was from that time broken, and driven toward eclipse and disappearance, as the light of piety and virtue was already prevailing and abounding.] In the sixth month of the pregnancy, because the womb of Elizabeth had become swollen. Now the Virgin was betrothed, so that the birth of Christ might remain hidden from the devil. For he had heard the prophets declaring that he was to be born of a virgin; and for this reason he observed the virgins, so that if he should see any one of them pregnant, he might set the snares of his craftiness around her. It pleased God, therefore, that the Virgin, who was [to conceive...]

^A to be set apart as His dwelling, should be betrothed to a man, so that the wicked one, being turned away by this, might watch over those who were not betrothed. Mention has been made concerning the betrothed of the Mother of God in the introduction of the Gospel according to Matthew. The phrase, "of the house of David," is understood to refer both to the Virgin and to Joseph; for both she herself and he were descended from the line of David.

And having entered—with thee. This joy dissolved the curse of Eve. For she was ordered to have sorrow (for this is what the term properly signifies, which in the third chapter of Genesis is translated into troubles and grief), while the Virgin has joy, which is the opposite of sorrow. "Hail," he says, as one chosen out of all virgins to be the Mother of God. He calls her full of grace, as one deemed worthy of a supernatural grace; "The Lord is with thee," is equivalent to, "God is in thee."

^B Blessed art thou among women. That is, praised, happy.

And she—of him. She was afraid lest perhaps it might be deceitful.

And—this salutation. Whether it was divine, or from a demon. By salutation he means the address.

And said—with God. Benevolence, intimacy.

Great. Great, because of the greatness of his works and words.

And the Son—shall be called. He was indeed the Son of the Highest; but this was also later declared by those who believed in him.

And he will give—his father. The throne, that is, the kingdom and the power over the Hebrews.

And he will reign—end. The people of God are sometimes called Israel, and sometimes Jacob. For the same man was both Israel and Jacob. By nature, the old people were Jacob, as descending from Jacob by blood relationship; but by adoption, the new people were Israel; for the new people were introduced in place of the old. Over this new people, therefore, he will reign for the ages, that is, forever, ^C recognizing him from his works and words, and voluntarily submitting to him. For Christ was king in that he was God: "My kingdom," he says, "is not of this world"; and he was also king as man. For he had the works of a king: to legislate for his subjects, to regulate, to care for them, to die for them; for these things especially characterize one who is truly a king. These things have also been said in the first chapter of the Gospel according to Matthew, where it is written: "who shall shepherd (or rule) my people Israel."

And she said—know not. How will this be, that is, the ^D

^A conceiving in the womb and bearing a son? Therefore, she also did not believe, just as Zacharias, but she was not subjected to the punishment of unbelief; because he indeed had many examples of child-bearing in old age: Sarah, Rebecca, Rachel, and Anna; but the virgin had none. For no virgin until her time had conceived and given birth without a man.

— *And answering, upon thee. Spirit* ^B *holy:* The Holy Spirit, indeed, purifying more fully and sanctifying; but the power of the Most High, preparing one to be receptive of the Word and God and providing the generative capacity. It will work in an ineffable way both the conception without a man and the supernatural birth.

— *And the power—thee.* This saying also indicates the same thing. The power of God will protect you, making you powerful for the ministry of such a thing.

— *Therefore—of God.* Therefore also the holy infant, who is born of you, shall be called the Son of God by the faithful on account of the divine-befitting works of the divinity united to him.

Some, however, when reading "the thing born," place a sub-distinction, saying that because the Holy Spirit shall come upon her, and the power of the Most High shall overshadow her, therefore "the thing born" shall be holy, that is, divine; then they read the rest absolutely.

— *And behold—word.* To provide her with certainty, he sets before her the example of Elizabeth, teaching that He who has given fruit to the barren womb of the sterile woman, He himself will also do in you what He has spoken to you through me. And "every word" is instead of: everything that He says, everything that He promises, or everything that anyone speaks.

But how was Elizabeth a kinswoman of Mary? For she was descended from the Levitical, or priestly, tribe; but she [Mary] was from the Judaic, or royal, tribe. Various intermarriages occurred between these two tribes. For Aaron in earlier times, and Jehoiada in later times—both being high priests—took wives from the royal tribe, and others after them. It follows, then, from such an intertwining that these women were kinswomen to each other. Because, indeed, the priestly lineage holds the first place in divine matters, while the royal lineage holds it in human ^C affairs, they were reasonably intertwined, so that both the priest might be royal and the king might be priestly.

— *Thy servant.* Finally, she not only believed, but also prayed that it might happen to her, as the angel had said.

— *And—the angel.* ^D Immediately having conceived at the word of him.

^A And rising up, went into the hill country unto Juda. This hill country was a city of Judea, in which Elizabeth dwelt. She went there, moved by the divine Spirit, so that when the babe leaped in Elizabeth's womb, and she herself prophesied, she might receive a greater assurance. — *And entered into—Elizabeth.* She greeted her, as was the custom. — *And it came to pass—hers.* Christ indeed spoke through the mouth of his own mother; but John heard through the ears of his own mother, and supernaturally recognizing his own Lord, he proclaimed him by his leaping. For the babe being carried in the womb of the Virgin immediately bestowed prophetic grace upon the babe being carried in the womb of the barren one. — *And was filled—of thy womb.* By the babe who was in the barren one, the babe who was in the Virgin is proclaimed; and by the barren one, the Virgin. For, the one hidden in the womb of Elizabeth having been filled with the Holy Spirit, she herself is also filled, and carrying a prophet in her womb, she prophesies, and blesses both the Virgin and the fruit of the Virgin's womb. — *And whence—to me?* Whence to me is this paradox? Just as later the son of Elizabeth, when Christ came to him, said he was unworthy of such a visitation from his Lord, so too now his mother confesses herself unworthy of such a visitation from her own lady. She called her mother even before the birth, and called him Lord who was about to be born from her, testifying to the words of the angel, and providing her with a firmer faith. ^B *Behold for—my.* In exultation, as if already perceiving the salvation of men, and rejoicing over it. And *blessed—of the Lord.* She pronounces Mary blessed, as having believed the things spoken to her by the Lord through the angel. For Elizabeth knew beforehand those things which had been spoken, and that the Virgin had believed them. Now others who were barren had indeed given birth, but their infant was never deemed worthy of the prophetic gift while still being carried in the mother's womb. Therefore, the things that occurred regarding this barren woman were miraculous, so that the things that occurred regarding this Virgin—which were most supernatural—might also be believed. — *And said—the Lord.* My soul doth magnify, that is, it lauds, it glorifies. This speech is that of one who believes and gives thanks. *And hath rejoiced—my Saviour.* Understand "spirit" as soul again. She says, my soul rejoiced in the God who saved me. For I am already saved, having been deemed worthy to become the Mother of God. Then she also speaks of the cause of her thanksgiving.

^A "For He chose the humility of His handmaid." For she humbles herself, as if she were unworthy of such a thing; or even because of the abjection of human nature when compared to the sublimity of the divine. "Behold, from henceforth all generations shall call me blessed." Those who believe, manifestly. "For He who is mighty has done to me great things." For He has done great and supernatural miracles for me, being mighty to perform such things. "And holy is His name." Excelling, great. "And His mercy is from generation to generation." The things said, "In generation and generation," and "In generations of generations," and other similar phrases signify the same thing as "always" among the Hebrews. Therefore, she says that His mercy is also always upon those who fear Him, speaking similar things to David, who said: "The mercy of the Lord is from eternity and even unto eternity upon those who fear Him." Then she recounts also other powers of God, as is the custom for those who give thanks. "He has shown strength with His arm." He has shown magnificence; He has shown victory by His mighty power. For "arm" in this place signifies strength; for those who strive in battles hold their strength in their arm. "He has scattered the proud in the imagination of their hearts," that is, the proud in their own estimation. "He has put down the mighty from their thrones and exalted the lowly; He has filled the hungry with good things and the rich He has sent away empty." These things are similar to the things that Anna, the mother of Samuel, said: "The Lord makes poor and makes rich; He humbles and He exalts." ^B Consequently, she now prophesies also concerning the mercy toward Christians. For she says: "He has helped His servant Israel." He has visited the Israelite people, His servant; for she calls the servant a "child" now. "To remember His mercy, as He spoke to our fathers, to Abraham and to his seed forever." He helped and visited so that He might remember the mercy forever, that is, the everlasting, continuous mercy. "As He spoke; as He promised to our fathers." Then she also says to whom He spoke concerning this kind of mercy, clearly to Abraham and to his seed, that is, to Isaac and to Jacob, and indeed also to David. For to these, being most eminent, He made promises enigmatically concerning this. And the divine incarnation is called the mercy "forever" because it was brought about for the mercy of men, from the seed of Abraham and the aforementioned sons and descendants of his, according to the promise made to them. But someone might doubt how God helped the Israelite people in remembering the said mercy; for He helped the Christians rather, and not the Jews. To this we answer that the old Israel is the ancient people; but the new Israel is the new people, who were brought in to replace that one, which is the Christian people, who consist of "every nation." Therefore, understand this Israel here. And even if you understand the ancient one, the discourse remains consistent even so; for it was for his sake especially that He became incarnate, since even...

from them He chose a mother, and was named their kinsman, and taught among them, and worked miracles; and on this account He said that He was not sent except to the lost sheep of the house of Israel. But since He came unto His own, and His own received Him not, eventually the nations were deemed worthy of mercy. ^A

Vers. 56. *Mansit* — *tribus*. Understand, with the intention of her betrothed; for Joseph knew that Zacharias and Elizabeth were holy, and with great joy entrusted the Virgin to them, not only because they were her kinsmen, but also because they were irreproachable. She remained with her, then, until the birth of Elizabeth, as one who knew the mystery concerning her, and for this reason loved her and was loved by her.

Vers. 56. *Et reversa est* — *suam*. Avoiding those who were bound to flock to the house of Zacharias on account of the one being born. It was also a custom for virgins to withdraw when a pregnant woman was about to give birth. ^B

Vers. 57. *[Et complebatur tempus ut pareret, et peperit filium, et cum audissent vicini et cognati, quia magnificaverat Dominus misericordiam suam cum illa, congratulabantur ei.]* And in the eighth day they came to—*puerum*. According to the law.

Vers. 59. *Et vocabant* — *Zachariam*. For many sons have been called by the names of their fathers.

Vers. 60. *Et respondens* — *Joannes*. From the Holy Spirit she too had learned the name of the child; therefore she also insisted that he be called John.

Vers. 61. *Et dixerunt* — *eum*. By a sign they were asking him, as one unable even to hear, ^C as has been set forth above. For they say that the powers of hearing and speaking are tied together by some nerve; hence those who are mute from birth are also unable to hear. Thus, then, the speech of Zacharias was extinguished, just like those who are so from birth.

Vers. 63. *Et postulans* — *ejus*. Postulating, not by voice, but similarly by a sign. *Et mirati sunt universi*. They marveled how he, having been able neither to hear this from Elizabeth, nor to speak it to her, agreed with her. For it is probable that Elizabeth had assured them of this, since he had neither said nor heard it through writing. ^D

Vers. 64. *Apertum est* — *Deum*. *Apertum est*, that is to say, released into speech. It is manifest that his hearing was also released at the same time. For just as it had been blocked together, so also was it released together.

Vers. 65. *Et factus est* — *eorum*. Fear from the miracle. *Et in* — *hec*. [That is, the things] regarding the miracles that had happened at the naming of the child, how paradoxically the parents had agreed upon this, and how marvelously Zacharias was released from his speechlessness; or [perhaps it refers to] also the things [that happened] from the beginning until the end.

^A And they laid them up in their hearts. They cast these [things about in their minds], as worthy of note. ^B Saying — what then shall this child be? Saying this in a manner of questioning, or deliberating. It is worth inquiring why Zacharias was not released from his speechless condition when the child was born, but rather when he received the naming. We say that it was because of the angel’s prediction; for he had said to him: Behold, you shall be silent, and unable to speak, until the day that these things shall come to pass. Having said "these things," he thereby made manifest two [events], namely the birth and the imposition of the name, and not the birth alone, so that there might occur also the miracle of the agreement regarding the name. And the hand — of him. That is, the power and grace of God. ^C And Zacharias — his. He prophesied here regarding the Incarnation of Christ. For through this, He visited and redeemed His people from the tyranny, not only of invisible enemies, but also of visible ones, as they were unable to overcome his faith. And "His people" [means], primarily, the old [people]; but when that one proved unbelieving, [He means] thereafter the new [people]. He speaks of things that are to come as if they were already accomplished, according to the custom of prophecy. But how is God said to be the God of Israel only, since He is not the God of the Israelites alone, but also of all men, as the Creator of all? It is because He was God of all other men even though they were unwilling, but of the Israelites alone as [willing] volunteers and by way of knowledge. And do not be troubled by the difficulty of the things said by Zacharias; for such is prophetic [discourse]. We shall attempt to explain these things according to the knowledge granted to us. ^D And He raised up — of Him. "Horn" here signifies a kingdom, because kings were anointed and appointed by means of a horn. Or it signifies power; for all horned animals have their strength in their horn. And it is not just any horn, but one of salvation—that is to say, a "salvatory." He calls Christ a "kingdom and salvatory power," as He is the King of kings, the power of the Father, and the Savior of those who believe in Him. By "house" understand the house of David. He says, therefore, that He has raised up for us, His people, a kingdom and salvatory power from the house of David, His servant. For the Virgin, from whom Christ was born, was of the seed of David. He has done this, as He promised by the mouth of His holy [prophets], that is, those of old. For through them He promised that He would raise up a powerful king in the house of David, a Savior of Israel. And this is taught by many of the Psalms of David.

^B 37 Salvation — for us. And He raised up this horn, a salvation for us 58 and redemption from our enemies, both invisible and visible. To perform — His. By performing mercy with our fathers, that is to say, by having mercy upon our fathers, to whom the promise of our salvation was made, and through them being mindful of it. For He calls the promise a "covenant," and the fulfillment of it a "remembrance."

The oath — our. And in being mindful of the oath which He swore 39, [that is, the confirmation which He confirmed] to Abraham our father; for an oath from God is a confirmation. Indifferently, moreover, the verb transitions from the genitive case to the accusative; for this is customary in the prophetic writings, just as it is in 40 enigmas and figures. Then he says, for what purpose was this covenant? To grant — our. The syntactical arrangement of these phrases is by hyperbaton, as if to say: "That He might grant unto us, that we being delivered without fear from the hand of our enemies might serve Him in holiness and righteousness before Him all the days of our life." Sanctity he calls divine worship, while righteousness he calls the perfection of the other virtues. ^C Thereafter he proceeds in his prophecy to his own son, John, and says: 76 And you shall be called. And truly all called him a prophet.

Shall go before — of Him. Here he names the Lord as Christ, whom John, going before as His forerunner and herald, when he arrived in the wilderness of Judea, prepared His ways. What these ways of His are, we have stated in the third chapter of the Gospel according to Matthew, where it is written: "The voice of one crying in the wilderness, Prepare the way of the Lord."

To give — of His. You shall go before, he says, before the face of the Lord, and so forth, in order to give unto His people the knowledge of salvation, that is, for the purpose of making known and demonstrating Christ to the Jews; for He Himself is their salvation. ^D Through the remission — of them. Of salvation, that is, that which comes through the remission of their sins; that is, the salvation that occurs when their sins are forgiven and loosed. For thus also the angel spoke to Joseph, interpreting the name of Christ: "For He Himself," he says, "shall save His people from their sins." Through the bowels — of us. Through the remission of sins —

of our sins, which is through the tender mercies of our God, or which is given through the compassion of his mercy, and not through their works. ^A - *In which - on high*. Through which bowels of mercy, or because of the bowels of mercy, he has visited us, or the sunrise of the intellectual sun has appeared from the height of the divinity. He speaks here of the apparition of Christ, which was not yet. ^B - *That he might appear - who sit*. He has visited us, he says, that he might appear, that is, that the light of truth might shine upon those who sit in the darkness of error. The shadow of death is sin; for this also represents death. For just as death is the separation of the soul, so also is sin the separation of the Holy Spirit. - *To guide - of peace*. That he might guide the course of our life into the path of peace, which is according to God. And *in spirit*. By the divine Spirit. - *And the child was - of Israel*. Until the day of his manifestation, that is, to the Israelites; for he came into all the region round about Jordan, preaching the baptism of repentance. It was necessary for him from his tenderest years, as they say, to be exercised in virtue, so that he might rebuke with boldness, and be a worthy witness of the Christ who was to be announced by him.

CAPUT II. Of the census of Caesar.

*And it came to pass - the whole world*. That they might pay the census, that they might provide tribute, being already subjected to the Roman power, over which Caesar reigned. This subjection and registration of the whole world to Caesar prefigured the subjection of the whole world to Christ, and the enrollment of those who are described into the heavens. ^C And such a registration occurred when Christ was about to be born, so that, while all were required to be registered in their own metropolitan cities, the Virgin also might go to Bethleem, and bring him forth there, and the prophecy might be fulfilled which says: *And thou Bethleem, thou land of Juda, art not the least among the princes of Juda: for out of thee shall come forth the captain that shall rule my people Israel*; ^D concerning which it is clearly spoken in the first chapter of the Gospel according to Matthew. *This - was made*. Which until that time had not been made. *When Cyrenius was governor*. He described the governorship of Cyrenius, signifying that he made the registration of Syria, under which Palestine is situated.

Caput II. Concerning the shepherds staying in the fields.

Vers. 4. *Ascendit* — *with Mary*. Because David had adorned Bethleem, he called it his own city. But Christ was also registered, that he might free those who were registered into the slavery of the emperor Caesar, from the slavery of the devil, the prince of this world. *Who was pregnant*. From the Holy Spirit, clearly, as has been said before.

Vers. 6. *It came to pass* — *firstborn*. We have discussed the meaning of "Firstborn" at the end of the Preface to the Gospel according to Matthew, where it is written: *And he knew her not, until she brought forth her firstborn son.*

Vers. 7. *Wrapped him in swaddling clothes* — *in the inn*. An inn is called a lodging-place, in which, there being no room because of the narrowness, he laid him in the manger of irrational animals which was there. For the Word, being [the Word], was about to feed us with the word of the Gospel, and to deliver us from the irrationality and bestiality of the passions. ^A Seek also in the first chapter of Matthew the exposition of that which is said: *And entering the house, they saw the child*. The manger is the world, and we are the irrational animals. Therefore, that he might deliver us from irrationality, he willed to be laid there.

Vers. 8. *And there were shepherds* — *their flock*. Some interpret ^B *agraulountōn* (staying in the fields) as playing the flute or reed in the field; others, as passing the night there.

Vers. 9. *And behold* — *upon them*. Understand here by the "brightness of the Lord," divine light. It shone around them, that they might know that it was an angel of God who stood over them. *And with great [fear]*. Because of the strangeness of the vision.

Vers. 10. *And said* — *to all the people*. What is this message of joy? Hear it.

Vers. 11. *For* — *David*. There is born to you today, in the city of David, a Savior, who is Christ, ^C as his humanity was anointed with divinity; and Lord, as God. He did not announce this joy to the Scribes and Pharisees, because, being wicked and envious, they were not going to believe; but [he announced it] to shepherds, who were free from wickedness and guile, and who had emulated the ancient manner of life of the patriarchs. ^D Since it was also necessary that a shepherd of the people be born, the things concerning him are made known first to shepherds. He declares...

divine mysteries are revealed to the shepherds of rational sheep before others.

— *And this [shall be] a sign.* This is for us the proof that I am telling the truth.

— *You will find [an infant ... lying in] a manger.* He was bound in swaddling clothes, that He might loosen the swaddling bands of our sins; and He was lying [there], that He might raise up those who had fallen into sin.

— *...of the heavenly [host].* It was with the angel, that is, it joined that angel.

— *Praising God.* The angels singing praises to the one divinity of the Holy Trinity, on account of the salvation of men that was ordained.

— *And saying [Glory to] God [in the highest].* A hymn in the heavens to God.

— *And on earth peace.* This is the reason for the hymn: because peace has also come upon the earth, the very [peace] that dwelt in the heavens, since men were now at peace with God. Or ^B because the Son of God also appeared upon earth, who is the peace of the world. For having become the Mediator between God and men, He brought peace to terrestrial things with the celestial, joining those that were separated and reconciling those that had been at war. Or, *And on earth peace*, because when the almighty Christ was born, all war was brought to an end, with all nations being subjected to the power of the Romans.

— *In men goodwill.* In men is now that which was of old the goodwill of the Father; and this is for the Son of God to become incarnate, and to save the lost man. For now that has been fulfilled which He of old was pleased with, or rather, decreed and willed.

— *And it came to pass [let us go]... [that which has happened] to us.* Let us see the word, that is, let us examine ^C the fact, concerning the Savior who has been born to us today. Let us examine this through the sign given to us.

— *And [they] came [with haste, and found Mary and Joseph, and the babe lying in a manger]. And [when they had seen it, they] made known...* They recognized, that is, they were fully assured concerning the word which had been spoken to them about this child: that a Savior had been born to the people.

— *And all [they that heard it wondered at those things which were told] them [by the shepherds].* For they immediately announced to Joseph and to the mother of the child all the things that they heard from the angel, and [the things] concerning the multitude of the heavenly host. And not only to these, but also to all whom they encountered, who also, upon hearing, marveled at those things which they heard. ^D

^A Vers. 19. *But Mary kept all these things*. That is, what had been spoken by the shepherds. *Pondering them in her heart*. Examining these things within herself, and comparing them with the salutation of Gabriel from the beginning, and the conception without seed, and the birth without pain, and the delivery without corruption: and by degrees she was receiving a more perfect certitude.

*And returned to their flock*. Returning to their own sheepfold.

Vers. 21. *And when the eighth day was fulfilled*. Just as among us priests, when they baptize, at that time they also impose a name: so also among the Hebrews, when they circumcise, at that time they also impose the name. Someone might doubt, since Christ was about to put an end to circumcision, why was He circumcised? To this it must be answered that it was done according to the economy. For if He had not been circumcised, His teaching would by no means have been accepted, but He would have been rejected ^B as an alien, nor would anyone have believed that He was the expected Christ of the seed of Abraham. For all who descended from Abraham had the seal and sign of circumcision, which distinguished them from other nations. For this reason, therefore, He was circumcised, fulfilling the law here also, just as in other legal precepts, so that He might not seem a transgressor of the law.

He brought this to an end, and most reasonably. For the circumcision of the Hebrews typified and foreshadowed the baptism of Christians. For just as that sealed those from Abraham and distinguished them from every nation, so too does this for Christians. (And just as that cut away a superfluous part of the body, so too does this cut away superfluous sin). But it was necessary for the figure to cease, when the archetype had come; and for the sign to be silent, when the thing signified was present. For it has fulfilled its own purpose, and henceforth it is superfluous.

^C Vers. 22. *And when the days of their purification were fulfilled according to the law of Moses*. The Law was indeed of God, as having been suggested by Him; but it was called also the Law of Moses, as having been written by him. It ordered that she who had received seed and brought forth a male child should be considered unclean for forty days. This He ordained for the rest of the mother, so that men might not immediately associate with their wives who had just given birth, while they had not yet recovered from the labor that follows after childbearing. But the Theotokos was not subject to this law, for the reason that she had not received seed; yet she obeyed it, so that she might not seem to transgress the Law. ^D *Of their purification*, that is, of the mother of the child and of her spouse; for men also identified themselves with the purification of their own wives.

They brought him — he shall be called.

And that they might give — *of pigeons*.

CHAPTER III. Concerning Simeon.

And behold — Israel.

And the spirit — him.

^A And it had been revealed to him by the Lord. For as he was once reading the prophecies concerning Christ, and had found that being God He was about to become man, he was bewildered, like a human, at the supernatural mystery; wherefore he also received an oracle, or response, that he would not die until he should see the Christ himself with his own eyes. He called Christ "the Lord's" on account of His kinship with the Father. For understand the Father as the Lord. ^B [I also found in some manuscripts concerning this just man, that he was one of the seventy Jewish translators in the days of Ptolemy Philadelphus. For when they were all translating the prediction of Isaiah the prophet, "Behold, the virgin shall have in the womb," Simeon alone did not believe the prophet, until it was replied to him by a divine angel that he would not see death until he should receive the Christ of the Lord into his hands.] And he came into the temple. Moved by the Holy Spirit. And when his parents [brought him in]. For he recognized Him immediately with his discerning eyes. And he blessed God. The One who had become incarnate. And he said, "thou lettest thy servant depart—thy word." Now thou art absolutely releasing me from life, just as thou hadst said to me of old when I was inquiring about the mystery of thy incarnation. In peace. In peace of thoughts. For now the thoughts that were troubling me concerning the divine incarnation have been pacified. Or, "In peace" of fearlessness, as I no longer fear death because of my deep old age. Or, "In peace" of joy, as I am no longer grieved over the deliverance of Israel; for I have already seen the Deliverer. Because mine eyes have seen thy salvation. "Now thou art releasing me," he says, "because I have seen thy incarnation"; for he calls this "salvation," as having come about for the salvation of men. Which thou hast prepared before the face of all peoples. Which salvation thou hast arranged before all, that it might be manifest to all, not only to the Jews, but also to the other nations. A light — of thy people Israel. ^C O Light, who art and art called the true Light, for the revelation of the Gentiles, for the manifestation of the passions, for the rebuke of the demons: ^D and for the glory of thy people Israel, namely the new [people] of the calling in Him. Otherwise, "Light," O true Light, O true Light.

^A in which through thee is the destruction of evils that are contrary to nature, the possession of goods that are according to nature, and the acquisition of goods that are above nature. Or, virtue, and knowledge, and deification. Light, for the restoration of sight to the nations that had been blinded by error—for he calls the restoration of sight "revelation"—and for the glory and renown of thy people, the Israelitic [people]. For it is their glory that thou didst spring from them according to the human nature. And in truth, His saving incarnation enlightened the nations with the illumination of the knowledge of God and of virtue, and it glorified the Jews, because He deigned to become their kinsman.

-- And [they] were — concerning Him. They were marveling, not as if they were perceiving things more wonderful than those which they had previously learned.

-- And [he] blessed — Israel. For the fall of those who stumble at those things in Him which are human, and who fall into unbelief regarding His divinity; but for the rising of those who pay heed to those things in Him which are divine, and who rise toward faith in His divinity. For He is set as a corner stone, binding together in Himself the two peoples, both the old and the new. For God also proclaimed through Isaiah that, "Behold, I lay in Sion a stone of stumbling and a rock of offense." ^B For the fall of the flesh, that is, of carnal wisdom, of passions, of evil thoughts, and of demons, and of the law according to the letter; but the rising of the spirit, that is, of spiritual wisdom, of natural powers, of virtue, of knowledge, and of the law according to the spirit.

-- And — contradicted. And a wonder that is contradicted by the unbelievers, or rather, [a wonder] undergoing contradiction; for it was a wonder, as He was neither man only, nor God only, but God-man (which in Greek is expressed by the single word *Theanthropos*); ^C and therefore, as if it were a thing above nature, they contradict it, as they investigate all things according to nature and are unable to conceive of anything supernatural. Some, however, say that the "sign which is contradicted" is the crucifixion; a sign, indeed, as a symbol of love toward mankind, for He endured this for the sake of men; but "contradicted," as it is reproached by the unbelievers.

-- And thy — sword. He called the most cutting and sharp pain a "sword," which pierced through the heart of the Theotokos, because her Son was affixed to the Cross. For it is regarding this anguish that he now prophesied.

-- That — thoughts. Of those suspecting that—

she was not his mother. For just as many, looking toward those things which are of man, used to say that he was but a man, the Son of Mary; so on the other hand others, looking toward those things which were of his divinity, suspected that he was God alone, and that she was not his mother; but then, beholding her painfully grieving and mourning exceedingly, and yielding to nature, they believed that she was his mother, and revealed, that is, made manifest, the thoughts of their hearts, those which had proceeded from suspicion.

CHAPTER IV. De Anna prophetissa.

— Vers. 36. Et erat — multis. Advanced, that is, in days. Vers. 37. — die. For this reason she was deemed worthy of the prophetic grace, because she departed not from the temple, serving God with fastings and supplications night and day. Understand service as worship and adoration.

— Vers. 38. Et hæc — Domino. She was giving thanks to God, who had become incarnate.

— Vers. 38. Ac loquebatur — Jerusalem. She was speaking about him, that he was the redemption. But Simeon was a figure of the Old Testament, and Anna of the New; Christ, placed in the midst of them, released the one and retained the other, showing that the old indeed has ceased, but the new is alive.

— Vers. 39. Et ut — Nasareth. All things concerning the presentation of the child, and concerning the sacrifices about which the law commanded. But seek also in the first chapter of the Gospel according to Matthew the exposition of that saying: *Behold, the angel of the Lord appears in a dream to Joseph saying: Arise, take the child and his mother, and flee into Egypt.* [1]

— Vers. 40. Puer autem — super illum. Understand all these things according to his humanity. For as a child he grew in stature; but he was being strengthened against wickedness by the Spirit, that is, by the Divinity united to him. For the Divinity also is called Spirit. And he was being filled with wisdom, as being united to Wisdom; the grace also of the God united to him was upon him, guiding, regulating, and adorning him. Or even in another way: He was being strengthened by the Spirit, namely the Holy; but the grace of God, that is, of the Father, was upon him. For just as he was incarnate by the good pleasure of the Father and the coming of the Holy Spirit, so also he lived and acted by the good pleasure of the Father and the cooperation of the Holy Spirit.

— Vers. 41. Et ibant — Jerusalem. Having finished the days, namely the feast of the Passover and the days of the Unleavened...

[1] Matt. II, 13.

the feast of the Passover. He stayed, or rather was left behind, in Jerusalem, wishing to mingle with the teachers. And they did not [find] him. [This happened] according to divine providence, so that they might not forbid him, as [they would] a child and unlettered. Thinking [him to be among the] teachers. They spent one day [looking], because they had come a day's journey, and were searching for him among their relatives and acquaintances; and a second, when, not finding him, they returned to Jerusalem, seeking him; and on the third day they finally found him. Christ is found in the temple, that is to say, in a sacred place, and in a sacred matter, and in a sacred person. Hearing [them] and asking [them]. Hearing and asking about legal matters, so that from his youth his understanding might be known. Let us teachers, therefore, be afraid, knowing that Christ is in our midst, paying attention to how we teach. They were astonished [at his understanding and answers]. It was necessary for this to happen, so that later, when he taught, he might be easily accepted by them. And seeing him, they were amazed. Joseph, clearly, and his Mother. And they were amazed not only because of his understanding and his answers, but also because of his boldness. And to him [she said, "Why have you dealt so with us?"] She called Joseph his father, as he was her betrothed and his nourisher. They were grieving as they looked for him, because of the relationship. And if anyone, grieving from longing, seeks him, [he shall] find him. And he said [to them, "How is it that you sought me?"] As if he were wandering, that is to say: God does not wander. "Did you not know [that I must be in the things of] my Father?" He was speaking about the temple, which Solomon had built for God and his Father. But his Mother spoke of his adoptive father; he, however, revealed to her his Father by nature. [And they did not understand] his word. The thing concerning the temple. And they [returned to Nazareth]. And he went down [among them]. Teaching [us] to be subject not only to our natural parents, but also to those by adoption. And his mother [kept all these words in her heart]. The things concerning the temple, and suchlike things, as sayings not simply of a boy, but also of the Son of God. She kept these [things], reflecting on them within herself, as [words] not simply spoken. And Jesus [advanced in wisdom and stature, and in favor with God and] men. As a child, by the law of human nature, he advanced in these matters little by little; for as God, he was completely perfect. [Gregory the Theologian says: He advanced, he says, not only in age, but also in wisdom and grace. One ought not to take this as though these things received an increase—for what could be more perfect than him who was perfect from the beginning?—but rather that he little by little revealed and manifested these things.]

CHAPTER V. Concerning the word that came to John. In the fifteenth year of the reign of Tiberius Caesar.

^A Tiberius became Caesar of the Romans—that is to say, Emperor—after Augustus. For at that time, Caesar occupied a higher position than a king; later, the dignity of the title "Caesar" was lowered. The Evangelist notes here the time of the Caesar who was then reigning, as well as the governors, according to the custom of history; for this was a habit among historians. — *Being tetrarch.* These matters have been accurately treated in the second chapter of the Gospel according to Matthew, where it is written concerning Joseph: *Hearing that Archelaus reigned in Judea in the place of Herod his father, he was afraid to go thither.* — *Annas and Caiaphas being the high priests.* And yet, at that time, Annas alone was the high priest; for Caiaphas became high priest around the year in which the Savior was crucified. But the Evangelist included Caiaphas as well, as a co-operator with Annas. For he was his son-in-law, and they had a common residence, as we have said in the sixty-fifth chapter of the Gospel according to Matthew, where it is written concerning Peter: *and going in within, he sat with the servants.* For indeed, Annas later acted in concert with Caiaphas in his high priesthood. — *The word of the Lord came... Jordan.* Seek in the third chapter of the Gospel according to Matthew that which is said: *In those days cometh John the Baptist, preaching in the desert of Judea;* and read the entire exposition of that passage. — *Preaching the baptism of penance for the remission of sins.* It has been clearly spoken of this in the prologue of the Gospel according to Mark, where it is said: *John was in the desert baptizing, and preaching the baptism of penance, unto remission of sins.* — *As it is written... make his paths straight.* These words of the Prophet were explained in the third chapter of the Gospel according to Matthew; but what follows is a prophecy teaching that Christ will level the inequality of the world, straightening and smoothing out the perversities and roughnesses of men with the plow of the Gospel commandments. For it says: *Every valley…* ^B

By Saint Maximus

and exhorting one to repent and prepare the way of the Lord. Preparation is the change of character ^A and thoughts for the better. The way of the Lord is a life virtuous in accordance with God; his paths are the various pursuits in accordance with God, which those who practice virtue correctly and blamelessly make straight. For it is said that what is good is not good when it is not done well.]

Every valley shall be filled

inaccessible. He hints through the valley at those steep and attractive to wickedness—for the valley is steep and precipitous—and through the mountain and the hill at those who are puffed up, hard, and fruitless towards virtue. Every valley is filled when what is missing is added, namely piety and virtue; and every mountain and hill is lowered when the superfluous is cut away, that is, impiety and wickedness. The word "all," even if it is universal, still often among the Hebrews does not signify the absolute whole, but simply a multitude. It may be interpreted in another way: the valley represents those who have been cast down into the depths of destruction, who shall be filled by the preaching of the Gospel; the mountain and hill represent the arrogant demons, who shall be humbled and cast down by Christ.

Vers. 5. And the crooked shall become straight, and the rough ways plain.

Vers. 6. And all flesh shall see the salvation of God.

Vers. 7. He said... from the wrath to come?

Vers. 8. Bring forth... Abraham.

Vers. 9. Now also... is hewn down.

CHAP. III. Concerning those who questioned John.

Vers. 10. And the people asked him, saying, What then shall we do?

Vers. 11. He answered and said to them: He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do in like manner.

Vers. 11. And he who—let him do likewise.

Vers. 12. There came also publicans... Vers. 13. exact no more than that which is appointed you.

Vers. 14. And the soldiers likewise demanded of him, saying, And what shall we do? And he said to them: Do violence to no man, neither accuse any falsely.

COMMENTARY ON LUKE — CHAP. III

Verses 10-14. And with their provisions. He therefore admonished them appropriately in various ways as was expedient, leaving the more perfect teaching for Christ.

Verse 15. Expecting the people. Suspecting; then he interprets the word.

Verses 15-16. And as all were reasoning. While all were reasoning whether he himself might be the Christ whom the prophets were proclaiming. For his conversation and speech used to strike them with awe. John, however, knowing this opinion of theirs through the sharpness of his own spirit, answered, correcting it.

Verse 16. Saying... his. This has been spoken of also in the third chapter of the Gospel according to Matthew, and seek it there. Read also in the prologue according to Mark the explanation of that saying: "He who is mightier than I comes after me."

John says: "I am not worthy to unloose the strap of his sandals." According to the more manifest meaning, he signifies that he is not worthy to be reckoned even as his last servant. But according to the more recondite sense, the Lord's two sandals are his two arrivals, namely, from heaven to earth and from earth to the underworld. For no one can unloose the ways of these arrivals, not even if he be like John. For who is able to say how he was incarnate, or how he descended into the underworld?

Verse 16. He... with fire. In the aforementioned third chapter of the Gospel according to Matthew, you will also find about this. Christ baptizes the faithful in the Holy Spirit, but the unfaithful in fire; the former, indeed, in the present life, but the latter in the future.

Verse 17. His... unquenchable. Matthew also wrote these things, and they were likewise explained in his third chapter.

Verse 18. And many... to the people. He preached many and other things besides to the people concerning Christ, exhorting them to hasten to him and to believe in him who was already coming. Or, many things concerning their salvation, exhorting them to repent.

Verses 19-20. And Herod... prison. After, clearly, Christ had been baptized. But the imprisonment of John has been spoken of in the twenty-fifth chapter of the Gospel according to Matthew.

Verses 21-22. It came to pass... I am well pleased. When baptized, he was praying, teaching that those who are baptized must pray. The Holy Spirit, moreover, descended in a bodily form so that he might be seen by the bodily eyes of men, and also in honor of the body of Christ. But concerning his baptism, Matthew wrote more fully in the third chapter, and all things were explained there word for word.

^A Vers. 23. *And himself* — *thirty*. Concerning these, it was well said at the beginning of the aforementioned third chapter, where it is written: *And in those days appears John the Baptist, preaching in the wilderness of Judea* 407. This number of thirty introduces the Lord as the creator and governor of time, of sensible nature, and of intelligible nature. Of time, through the seven; for time proceeds through the seven days. Of sensible nature, through five; for there are five senses. Of intelligible nature, through eight; for the generation of intelligible things is slightly above time, which proceeds by seven. The governance, however, is through ten, on account of the decad of the commandments which leads men to well-being; or because the letter *iota*, which signifies ten, is the beginning of the human name of the Lord (i.e., *Iesous*). By combining, therefore, the seven, the five, the eight, and the ten, you will fulfill the thirty, which mystically and enigmatically hints at the things just mentioned.

*Beginning*. Beginning his showing forth to the people, that is, his manifest conduct, namely, through signs and teaching.

*As was supposed, the son of Joseph*. As he was supposed by the Jews; for as the truth had it, he was not his son. Having spoken about Joseph, he ascends also to the father of Joseph, then to his grandfather, and to his great-grandfather, and to his great-great-grandfather, and thus successively going back, he rises up to Adam. It has been spoken of regarding such a genealogy in the beginnings of the genealogy which is in Matthew, where it is said: *Son of David, son of Abraham* ^B. And you should seek the cause of their difference there.

Vers. 26. *Who was [the son] of Eli*. Joseph [the son] of Eli. But how does Matthew say that Joseph was the son of Jacob, but Luke now says the son of Eli? Because Eli having died without offspring, Jacob, who was his brother by the same mother, having taken his wife according to the law, begot Joseph; and Joseph became by law the son of Eli, but by nature the son of Jacob. And so Matthew recorded his natural father, but Luke the legal one; for from both sides Joseph is found to have the relation of his lineage back to David.

Vers. 24. *Who was [the son] of Matthan*. Of the same Eli, the son of Matthan. But again, how does Matthew say that Matthan was the father of Jacob, while Luke here says he was the father of Eli? Because this Matthan was one person, and that one was another. ^{C D}

Various readings and notes

(5) *Ἕνεκεν*. B. (ll) *Providentiam suam*. "Suam" is not in the Greek. *Οἰκονομία* is customarily rendered elsewhere as "dispensation." *Οἰκονομία* is a word of that sort, which the Latin language can hardly express. In this place it could be rendered *opportune*. (mm) *Ipsos*. It is not in the Greek, nor is it necessary to add it.

that man. For the mother of Eli and Jacob, Matthan, the one mentioned by Luke, first married her, and he begat Eli; then, ^A after that man died, that Matthan who is mentioned by Matthew took her, she being a widow—being of the same tribe but from a different kinship—and he begat Jacob. Consequently, therefore, Eli and Jacob were born of the same mother, but had different fathers. They trace the lineage: the father of Eli back to Rhesa, the son of Zorobabel; and the father of Jacob back to Abiud, the son, likewise, of Zorobabel; and both back to Zorobabel, from whom these two lineages diverged. And there are other such things in the genealogies of the evangelists.

*Of Levi — of Neri.* Matthew called Salathiel the son of Jechoniah, as being his son by nature; but Luke now calls him the son of Neri, as being his son by law. And they too trace the lineage: Neri to Nathan the son of David; and Jechoniah to Solomon, the son, likewise, of David, ^B and both of them again back to David.

*Of Melchi — of Adam.* Beginning from the new Adam, he ascended in his genealogy as far as the old Adam. But you have learned the reason in the prologue of the genealogy that is in Matthew, where it is written: *Of David, of Abraham*.

*Of God.* Of Adam, who was of God. For Adam does not have a human father, but God fashioned him. See, then, that beginning from the humanity of Christ, he brought the discourse of the genealogy up to his divinity, showing that Christ had a beginning ^C as man, but is without beginning as God.

CAP. VII. Concerning the Temptation of the Savior. CAP. IV.

*Jesus — of the devil.* Full of the Holy Spirit, that we might learn that we receive the Holy Spirit in divine baptism. Read also in the third chapter of the gospel according to Matthew, the explanation of: *Then Jesus was led up by the Spirit into the wilderness, to be tempted by the devil*.

It is necessary to know that the humanity of the Savior had the Holy Spirit as a master, not because the divinity united to it was insufficient; but just as he became incarnate by the good pleasure of the Father, so was his life’s course brought to perfection by the cooperation of the Holy Spirit, ^D so that the fellowship of them might be shown to be manifest.

*And nothing — of God.* There, all these things were interpreted according to reason.

*And leading him up — you shall serve.* And concerning all these things, it has been most clearly spoken of in that chapter.

where it is said: *Then the devil takes him into the holy city.* ^A And *when he had ended the time.* It has been spoken of regarding this also in that same place, where it is held: *Then the devil leaves him.* ^B And *he returned — into Galilee.* In the power of the divinity united to him, or also of the Holy Spirit, that we might learn that he who has conquered the devil is subsequently strengthened by the divine Spirit to perform signs. ^C And *fame — of all.* Being praised by the multitudes who were free from malice and envy. ^D And *brought up. It* has been spoken of regarding this in the twenty-fourth chapter of the Gospel according to Matthew, after the end of the parables. And *he entered — to read.* At the urging of the teachers of the people, because he was himself a teacher; or that they might know whether he could read, since he had not learned letters. And *was delivered — me.* By his own dispensation, he immediately found the things that had been spoken concerning his divinity; for he himself had previously declared these things through the prophet. He says, however, as a man: *The divinity of the Lord, or of the Son, is upon me, Jesus,* that is, God is united to me. For in this place, understand the divinity through "the Spirit." *The Spirit of the Lord is upon me,* [that I might save] men; for this is missing and is subaudited, as is manifest from that which follows. *For which cause he anointed me.* For which cause, for which grace, God anointed me, the man; but he anointed me not with oil, as they were wont to anoint kings, but with the divinity. ^A *To evangelize — me.* The Father, evidently. But he calls the Gentiles "poor," as not possessing the riches of piety and lacking every good. Or also the Jews, who were poor in virtue, to whom he evangelized, to all at once, the divine worship and the conduct which is according to virtue, through the Gospel. ^B *To heal — heart.* The same ones, whose heart was contrite with the weight of sin. ^C *To preach — recovery of sight.* To the captives, those whose soul had been led into captivity by the devil; to the blind, that is, those blinded in mind by the passions, the dispensation...

^A of the Gospel brought liberty, and to those who had lost all understanding, it imparted the evangelical commandments. These, indeed, are the proclamation of the Savior. *To set at liberty*: to release through freedom those shattered by the tyranny of the demons. *To proclaim the acceptable*: He called the time in which He taught and performed miracles a "year," and He named it "acceptable" because it was more acceptable to the Father than any other year. For in that very time, the salvation of all men germinated, that is, the saving Gospel. He proclaimed this year after He had been tempted, had overcome the tempter, and had returned. For from that time, He says, "Jesus began to proclaim and to say: Repent, for the kingdom of heaven is at hand." For "at hand" is indicative of time. ^B And having folded, [He gave it] to the minister of the teachers, and sat down. And [the eyes] of all [were fixed] on Him, so that they might hear how He interpreted the read scriptures. *Scripture* was fulfilled *in your ears*; "today" means "in these days." By saying this, He indicated that He is the one about whom the scriptures were read. And all *bore witness to Him*. He had indeed said other marvelous things, concerning which they marveled and gave testimony to Him regarding the divine grace. And they were saying, "...Joseph?" ^C Seek this in the aforementioned twenty-fourth chapter, for it is set forth more broadly there. And He said, "Surely you will say to me this proverb." He called the proverb a parable here; for it was a common saying used regarding sick physicians: "Physician, heal thyself." He said this, knowing that they desired to see signs. He says, therefore: "Surely you will say to me, 'Physician, heal thyself,'" that is, heal your own country, which is sick not only with the bad habits of the body, but also with the unbelief of the soul, and is unable to believe the signs being performed by you which it hears about, unless it also sees similar things with its own eyes. ^D Concerning this, it was accurately stated in the aforementioned twenty-fourth chapter of the Gospel according to Matthew. *In truth I say to you... to a widow.* He reveals through this example that they are not worthy of signs because of their incurable unbelief. For just as Elias at that time, when there were many widows among the Israelites, was sent by God to none of them as being unworthy of his visit, but only to the...

Sidonian woman, so also here, the miracle is deferred, perhaps because of their disbelief, ^A hinting at the soul of each one which is dead through the inaction of the legal commandments and the inoperativeness of the divine statutes. This man was a ruler of the synagogue of the Jews, named Jairus, as Mark and Luke say. He had left his own daughter breathing her last. For Mark says that he said: "My little daughter is at the point of death," but Luke says that she was even dying. Thus, "She has just died," he said by conjecture, for he suspected that she was now entirely dead. It is probable that he said first: "She is at the point of death," and then, "She has just died," or "She is until now [dead]." He asked for two things: that He might come and that He might lay His hand upon her, being somewhat thicker in understanding.

Vers. 19. ...his. Marcus and Luke say that a great crowd followed Him. For the majority of them, living more carnally, did not desire to see the benefit of the soul as much as the healing of the body.

CAP. XVI.

Vers. 20. And... his. Regarding the present chapter, Luke wrote more broadly and clearly; seek therefore the explanation of the twenty-sixth chapter in him. The hem ^B is the extremity of the garment which, hanging down to the feet, touches the ground while walking. ^C

Vers. 21. She was saying... I shall be saved. She had great faith, for she believed that if she only touched the hem of His garment, she would be saved, that is, she would be healed. However, she had this faith imperfectly; for she thought to escape the notice of Him who sees even the hidden movements of the soul.

Vers. 23. But Jesus... has saved thee. Matthew, as a lover of brevity, passed over the things in between, recounting only the miracle; but Luke set forth everything for the sake of accuracy, and you will find these in the indicated chapter.

Vers. 22. ...that hour. She was saved, that is, she was healed. For Luke said, "she was healed." And "from that hour," I say, not the hour when Jesus said to her, "Take courage, daughter," but from the hour when she touched the hem, just as Mark and Luke recorded.

Vers. 23. And... ^D Vers. 24. ...him. For it was the custom in such calamities to bring in flute players, who would raise up lamentation. But Mark wrote this chapter more broadly; seek therefore the explanation of the thirteenth chapter in him.

Vers. 25. When... Vers. 26. ...her. Concerning all these things you will find them without omission in the aforementioned thirteenth chapter.

...was called the "second-first," as

CAP. XI. On the catch of the fish.

Vers. 4. *Ut autem desisset loqui, dixit ad Simonem: Duc in altum, et laxate retia vestra in capturam.* Knowing that they had caught nothing throughout the entire night, He encourages them to let down their nets now, so that, once they had recognized His power more firmly, they might conceive a greater faith in Him, and, having completely abandoned fishing thereafter, might follow Him continuously.

Vers. 5. *Et respondens Simon dixit ei: Præceptor.* He calls Him "Preceptor" or "Master," for he is the Teacher.

Vers. 6. *Et cum hoc fecissent, concluserunt piscium multitudinem copiosam.*

Vers. 7. *Et annuerunt sociis.* By a nod they called them over, being unable to speak because of the astonishment and the fear. He calls them "partners," meaning the associates.

Vers. 8. *Quod cum videret Simon Petrus, procidit ad genua Jesu, dicens: Exi a me, quia homo peccator sum, Domine.* He understood that His command had operated in a miraculous way, and that He was a divine and supernatural man; and so, suppressed by great reverence and modesty, he considered himself unworthy. Therefore, he avoided His presence, fearing that he might at some point be in danger, having dared—such as he was—to receive Such a One.

Vers. 9. *Stupor enim circumdederat eum, et omnes qui cum illo erant, in captura piscium quam ceperant.* It is likely that he had with him...

not only his brother Andrew, but also hired men, as even James and John did, just as Mark taught toward the end of his prologue. ^A *Similiter—eris capiens.* For the abundant catch of fish was a type of the abundant catch of men, and a premonition of the great multitude of those who were to be caught in the nets by the Apostles, whose sensible fishing Christ translated into an intellectual one. For "from now on," He says, because your fishing has been changed, "you will be catching men."

One must also consider the things of the present subject through anagogy. Before the advent of Christ, it was the night of error and ignorance of the true faith, in which the prophets, laboring, received no one who was obedient, because those rational fish were evil and were fleeing. But when the Sun of Righteousness arose, the One who illuminates the souls of men, then the nets of the doctrine of the Gospel preaching were let down by the Apostles, and a great multitude of rational fish were enclosed, namely, the flocks of the Gentiles. Those who share and are partners of the apostolic catch are the bishops and teachers of the individual churches, who cooperate in the labor with the Apostles.

*Et subducentes—ad illum.* Now they followed Him completely.

CHAPTER XII. On the leper.

*Et factum est—mundare.* This has been spoken of in the sixth chapter of the Gospel according to Matthew. ^B *Dicere.* There, these things also were interpreted.

*Sed—Moses.* But go, He says, and the rest. For "He says" is missing, which is to be taken from elsewhere. You will find the explanation of these things as well in the aforementioned chapter.

*In testimonium illis.* Likewise also with the present passage.

*Pervagabatur—orans.* For it is necessary for us too, when we accomplish something, to flee, so that we may not be celebrated by men; but to pray, so that the gift may be kept safe for us.

*Factumque est—docens.* In this statement, "And He Himself was teaching," the "was" is redundant. For this is also characteristic of the Hebrew tongue in many places, and this occurs very often in Luke; but Mark also added where He was teaching at that time, namely, in the house.

*sedebant—Jerusalem.* Who had arrived from everywhere because of His fame.

*Et virtus—eos.* The power of God was with Him for the healing of the crowds. And he called it the power of the Lord, on account of the continuous and authoritative nature of the healing. ^{C D}

CHAPTER XIII. Concerning the paralytic.

Vers. 18. *And behold* — *him.* Regarding this, it has been clearly stated in the thirteenth chapter of the Gospel according to Matthew. *And not finding* — *crowd.* By what way, by what entrance. *Going up* — *them.* In that same place, regarding these matters also, it was spoken of. *And began* — *God?* In like manner regarding these things also. *Perceiving* — *walk?* Similar is it regarding these things. *That* — *God.* There, these things all have been examined in detail. *And they were filled* — *today.* For wondrous things are accustomed to strike fear into sinners, lest they suffer some evil thing on account of their sins.

CHAPTER XIV. Concerning Levi the publican.

Vers. 27. *And after* — *him.* It has been said concerning this in the fourteenth chapter of the Gospel according to Matthew. *And made* — *reclining.* In that same chapter these things have also been clarified. He says "reception" (δοχὴν), meaning the welcoming, the banquet. *And they were murmuring* — *drink?* There, concerning these things, it has been discussed. *And answering* — *repentance.* I pass over all these things as well. *But they* — *drink?* In that same chapter these things have met with explanation. *But he* — *fast?* This is to be read as a question. It has been said regarding this also in that same place; the *in which* (ἐν ᾧ) stands for *in as much as* (ἐφ' ὅσον). *Days will come* — *days.* In like manner regarding these things. *He was saying* — *new.* And these things are from there easily understood. One does not tear the new, but rather it tears the old. He calls the new "God" (?), [or] the new [thing]. *And no one* — *preserved.* In like manner these things, all of them. *And no one* — *is.* From this he shows that the one who has become accustomed to the antiquity of the law cannot immediately bear the newness of the Gospel. For he thinks that the former is better, on account of custom.

CHAPTER VI.

Vers. 1. *It came to pass* — *cornfields.* The Hebrews call any feast simply a "Sabbath," on account of the rest. Now, however, he speaks of the feast of Unleavened Bread. This Sabbath, then, was called "the second-first" (δευτερόπρωτον), as...

the second after the Passover, but the first of the Unleavened Bread. For after the feast of the Passover, ^A they celebrated the feast of Unleavened Bread, which was the first of the seven days in which unleavened bread was eaten.

— *And were plucking with their hands.* Seek in the twentieth chapter of the Gospel according to Matthew the interpretation of the [saying]: *At that time Jesus went through the grainfields on the Sabbath.* It is not necessary to hesitate concerning the timing. For since the land of Palestine is very hot, it produces early fruits.

— *But some*... *priests?* In that same chapter you will find [the explanation] concerning all of these.

— *And he said*... *Sabbath.* There, after a few words, this also is set down.

CHAP. XV. Concerning the man who had a withered hand.

*It came to pass*... *his.* This has been spoken of also in the twenty-first chapter of the Gospel according to Matthew.

— *But he*... *the other.* In that same place we have also spoken precisely about all of these things; and by "soul" understand the person, the whole from a part.

— *But they*... *Jesus.* There, in the interpretation of the saying: *The Pharisees went out and held a council against him*, an account of these things was also given.

CHAP. XVI. Concerning the election of the Apostles.

*It came to pass*... *his [own].* Seek in the *Gospel according to Mark* the interpretation of the beginning of the eighth chapter, which is handled well and fully.

— *And having chosen*... *traitor.* ^B In the nineteenth chapter of the Gospel according to Matthew you will find [information] concerning the order of these apostolic names, where the saying is written: *Now the names of the twelve apostles are these.*

— *And having come down*... *all.* A divine power was going out from him, healing those who merely touched him.

CHAP. XVII. Concerning the Beatitudes.

*And he*... *the kingdom of God.* These beatitudes are different from those recorded in the Gospel according to Matthew. For those he spoke while climbing the mountain and sitting down; these, however, [he spoke] while coming down and standing in a level place. ^C And there, indeed, he called the "poor in spirit" blessed—that is, the humble-minded; here, however, those who are poor simply, that is to say, those who do not love riches, those who are poor involuntarily.

— *Blessed*... *shall be filled.* Likewise, there he called those who "hunger and thirst for righteousness" blessed—that is, those who vehemently desire righteousness; here, however, those who hunger simply, that is to say, those who hunger for the sake of voluntary poverty, and endure it gratefully; they shall be filled with eternal delight. ^D

^A *Blessed [are you]... you shall laugh.* Those who weep, not simply [so], but either for their own sins, or for the afflictions of others, and to sum it up in a word, those who weep according to God, these shall laugh in the age to come, that is, they shall rejoice spiritually. For laughter is a symbol of joy.

*Blessed [are you]... of man.* When they do the things mentioned to you, not for any wickedness of yours, but on account of me, because you are mine.

*Rejoice... in heaven.* Rejoice spiritually.

*...of them.* According to what was said, that is, hating and separating, or putting [you] away from themselves, and what follows. And their fathers, namely of the Jews, who are about to do these things to you.

*But... your [consolation].* After having pronounced blessed the poor, the hungry, those who weep, and those who are hated, separated, reproached, and reviled for his sake, he then laments those who are in the opposite state, so that by the beatitude he may urge them toward those things, and by the lamentation he may turn them away from these. Now he calls those "rich" who are uncharitable, those who are consumed by wealth, those who are evilly rich. "You have" signifies: you possess from this point [on]. *You shall hunger.* Those who are satisfied in the present life, because you shall hunger in the future, enjoying no consolation there.

*Woe... you shall weep.* Those who laugh now intemperately, because you shall weep then, being punished. The intensification of mourning is weeping. For mourning is the quiet lamentation, but weeping is that which is heard. ^B

*Woe... all the people.* Being evil; Woe to you, he says, when they speak well of you, as being pleasing to them and not to God. For just as he is blessed who is unjustly insulted, so again he is miserable who is unjustly praised.

*According... of them.* According to these, or rather, in the same way, praising them, as if prophesying to their pleasure.

*But... you who hear.* To those who obey me.

*Love... your [enemies].* He said this also in the fifth chapter of [the Gospel] according to Matthew, where it is written: You have heard that it was said, You shall love your neighbor, and hate your enemy.

*Do good [to those who hate] you.* He spoke these things there as well.

*To him who strikes [you]... you shall [not] forbid.* In that chapter seek also the explanation of these, before the things mentioned, where it sits: You have heard that it was said, An eye for an eye, and a tooth for a tooth.

^A Vers. 30. To everyone — give. Likewise also, demand back what is yours. This is clear.

Vers. 31. And just as — likewise. In that chapter again seek the interpretation of this: All things therefore, whatsoever you would that men should do to you, do you also to them.

Vers. 32. And if you love — love. There also you will find this.

Vers. 33. And if you do — do. For this is retribution, not a benefit.

Vers. 34. And if you lend — the same. And this is evident.

Vers. 35. But — much. Hoping for nothing from them. He repeated the discourse, confirming such a commandment primarily. And what kind of loan ^B is this, to which the hope of recovery is not joined? Toward him who receives the loan, it is a gift, because of the hopelessness of recovery; but toward God, it is a loan, because of the hope of repayment; for he who has pity, he says, on the poor, lends to God. And you shall be — the evil. He is good all at once toward all. But in the aforementioned chapter he says: That you may be children of your Father who is in heaven, for he makes his sun to rise on the evil and on the good, and rains upon the just and the unjust.

Vers. 36. Be — is. And this is clear.

Vers. 37. And do not — shall be forgiven. It has also been said, Do not judge, in the aforementioned chapter.

Vers. 38. Give — to you. Give and provide a benefit in every way.

Vers. 38. A measure — of yours. ^C The expression is metaphorical. For they who measure grain well are accustomed, with their hands placed upon the bushel, to press it down, to shake it, so that it may fall, and to add to it until it overflows. Now they who will pay back such a measure of benefit are surely those who have been benefited. For God paying back in their place, they themselves seem to pay back. And this they will pay back to those who have so liberally given them a loan.

Vers. 38. With the same — to you. By the same measure of benefit with which you measure, lending it to those who are in need.

Vers. 39. He spoke — will they fall? He said this also in the twenty-eighth chapter of the Gospel according to Matthew, but concerning the Pharisees; here, however, he speaks of all simple ones who have the eyes of the soul obscured, and attempt to teach those who are affected in the same way.

^D For it is necessary to see first, and then to provide guidance. *Non est* — *suum*. This also he spoke again of himself in the nineteenth chapter according to Matthew, but here he says this regarding his disciples, whom he made teachers, so that no one might be puffed up, thinking he surpasses their virtue. — *Perfectus* — *suus*. He said, indeed, also in the aforementioned nineteenth chapter: It is enough for the disciple that he be as his master. *Quid autem* — *fratris tui*. All these things have been spoken of in the fifth chapter according to Matthew; seek the explanation of them there. — *Non est enim* — *cognoscitur*. Similarly with these. Except that there, it is about seducers; but here, it is about those who have been purified and others who purify, and about those who, although they are unclean, yet attempt to purify others. Figuratively, he called these trees; and the fruits, their actions. And he admonishes us to pay attention to their actions, which are the fruits, and not to the words, which are the leaves. — *Non enim* — *uvam*. Men do not gather nor do they harvest such things from such sources. By way of example, he confirms the statement again. For just as this is contrary to nature and impossible, so it is also for that. — *Bonus* — *ejus*. He speaks now of those who bless or curse their brothers; he also spoke these things in the twenty-second chapter of the Gospel according to Matthew, and seek there regarding these matters. *Quid autem* — *dico*? Seek the exposition of that statement in the fifth chapter according to Matthew: Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven. — *Omnis* — *petram*. These things he also said near the end of the fifth chapter of the Gospel according to Matthew, and read in it the interpretation of that passage: Everyone therefore who hears these words of mine, and does them, I will liken to a wise man. But there it was indeed spoken briefly: He who built his house upon the rock; but here it is more expansive: He who dug and went deep, which precedes the laying of the foundation. And these were taken for the sole emphasis of a carefully laid foundation. The flooding of the river is the multitude and the vehemence of the temptations. *Qui autem* — *magna*. And these also have been made clear there. Ruin is the collapse and dissolution.

Chapter VII. Concerning those sent by John.

CHAPTER XVIII. De centurione. EUTHYMII ZIGABENI Chapter VII.

Vers. 1. *Cum — Capharnaum.* All his words, that is to say, those which were spoken. For Matthew says: *And it came to pass, when Jesus had finished these words.*

Vers. 2. *Centurionis.*

Vers. 3. *And sent unto him.* Here too the same is signified, namely, that he was asking. Concerning this, however, it has been spoken of in the seventh chapter according to Matthew. Read, therefore, the commentary on that whole chapter, and especially in the end, so that you may know that they do not contradict one another, even if they seem to.

Vers. 4. *Who — this.* This, what is it? Namely, to come and save his servant.

Vers. 5. *He loveth — for us.* This synagogue was a building in which they used to assemble on the days appointed by the Law.

Vers. 6. *And Jesus — be troubled.* Do not be distracted, do not be disturbed.

Vers. 6. *Not — Vers. 7. my servant.* Matthew said these things also, and they were interpreted in the aforementioned chapter.

Vers. 8. *For if — doeth.* Likewise also these things.

Vers. 9. *When Jesus — these things.* Likewise also his words.

Vers. 10. *And — found.* In like manner also. And *having returned — whole.* Concerning this again, you will find it in the commentary which is placed at the end of the aforementioned chapter.

CHAPTER XIX. On the widow's son.

Vers. 11. *And it came to pass.*

Vers. 12. *With her.* They sympathized with her, as one who had lost not only her husband, but now also her son, and an only-begotten one at that.

Vers. 13. *And her.* Having looked upon her weeping inconsolably. For if the crowd pitied her, how much more did He who was the fountain of mercy?

Vers. 13. *And said — Vers. 14. the bier.* The coffin in which the dead man lay.

Vers. 14. *And they — 15. his.* As iron, having been in the fire, performs the functions of the fire; so also His holy flesh, united to the Godhead, performed the functions of the Godhead. Therefore, His hand grasped the dead and prostrate body; but His voice brought back the departing soul.

Vers. 16. *And there came — His people.* For formerly the prophet Elijah also raised up the son of the widow of Zarephath, but by lamenting towards God and beseeching Him. And the prophet Elisha [raised] the son of the Shunammite, but by stretching himself over him, whole over whole. But this One, having only touched and commanded, immediately raised him. AND because of this, they said afterwards that a great prophet [had arisen], but the ungrateful people afterwards slew Him.

Vers. 17. *And went — the country around.* The report of the miracle, that a great prophet had arisen.

Chapter XX. On those sent by John.

^A Vers. 18. *And they told — look we for?* It has been spoken of accurately concerning these [things] in the twentieth chapter of the [Gospel] according to Matthew. Vers. 20. *And when they were come — [causes].* And concerning all of these [things] it has been made clear in that [place]. By "plagues," one must understand [bodily] afflictions. For there are certain diseases without pain, such as blindness, and deafness, and dumbness, and many suchlike. ^B Vers. 24. *And when — John.* By "messengers," [the text] signifies those carrying a message, the heralds. Vers. 24. *What — [thee].* Similarly, it has also been spoken of at length concerning all of these things. Vers. 28. *I say — is.* And these things also have a most beautiful interpretation in that place. Vers. 29. *And all — John.* "They justified," that is to say, they gave thanks to Him who had sent the Baptist to them, providing for their salvation. This discourse too is Christ’s, as is also the statement that follows. Vers. 30. *But the Pharisees — of him.* He calls baptism the "counsel of God," as being performed according to the command of God. For "the word of God came," he says, "unto John the son of Zacharias in the wilderness; and he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." "Against themselves," instead of "within themselves." Vers. 31. *Whereunto — [of all].* In the aforementioned twentieth chapter you will find [an explanation] of all these things in detail.

Chapter XXI. On her who anointed the Lord with ointment.

Vers. 36. *[And invited him] — his.* Here too, "asked" is taken for "invited"; for he invited Him to a feast as if He were a prophet. Vers. 36. *And he went in and sat down to meat.* He did not refuse this [invitation], so that He would not give a pretext [for people to say] that He ate with publicans and sinners, yet loathed the Pharisees. Vers. 37. *And behold — [with] tears.* Seek out the explanation of the sixty-second chapter in the [Gospel] according to Matthew. Now this woman, having partly seen the miracles of Christ, and having partly learned of them from those who had seen them, believed that He who performed these things was God; wherefore she approaches Him, hoping to receive the remission of her sins. But observe her great reverence. For she stood at the nethermost parts of His body, as being herself the lowest; and behind, as being without boldness. And she wept because of her sins; and she bedewed His feet with her tears, as she was bowed down toward them.

^A Vers. 38. *extergebat*. She wiped them, which she had rendered wet with tears. Christ, knowing the cause of the matter, endured it, that her faith might also appear, and the fervor of her repentance, and that she might worthily receive what she sought for these reasons. — *deosculabatur — unguento*. She kissed them indeed as belonging to Him who could fulfill her petition, or rather as belonging to God; and she anointed them with the ointment, honoring Him as being more than man, since He was more than man. ^B Vers. 39. *Intuitus — peccatrix est*. He felt offended and said these things, not knowing that, being God, He had become man for the sake of sinners. Neither did Judas murmur here, nor did the other disciples; for he was not yet caught by the disease of avarice, and they did not yet have the words concerning the poor fixed in their minds. — Vers. 40. *respondens — dic*. The Pharisee was offended within himself at Him, because He admitted the harlot and did not know that she was a sinner. But He, knowing this, does something greater than a prophet, revealing to him the secret of his own thought, and thereafter demonstrates by an example that He both knew her and justly admitted her on account of her great love for Him, which proceeded from faith and repentance. Vers. 41. *Duo — [Vers. 43] judicasti*. Hence He gave to understand that just as the example relates, so indeed you, being liable for few punishments, loved Me little: but she, as one who was liable for many, loved Me vehemently, that much might be remitted to her; therefore it is also appropriate for Me to remit much to her, as to one who loves vehemently. By "much," however, understand here the entire debt. ^C Vers. 44. *conversus — [Vers. 46] pedes meos*. You indeed did not do even the things that were easy; but she has performed things that are even difficult. See, moreover, that from the very things by which she previously hunted her own perdition, from those same things she has now hunted her salvation; for with amorous tears, and hair more curiously dressed, and ointment, she used to charm lascivious youths; but the things that were formerly the instruments of sin, she has now made them the instruments of virtue. Vers. 47. *Propter quod — multum*. Many indeed; but she loved [much], though all were remitted. — *Cui autem — diligit*. He said this, rebuking Simon. Vers. 48. *Dixit — peccata tua*. He said this to her, that she might be made certain, and He grants to the needy woman what she was seeking. Vers. 49. *cœperunt — remittit?* Others said this also, when He healed the paralytic. ^D Vers. 50. *Dixit autem — pace*. He spoke in the same way to the woman who suffered from the issue of blood, as you will find in the twenty-sixth chapter of the present Gospel.

May it also come to pass that my own harlot—that is, my pleasure-loving soul—might repent, and wash away with tears the stench of the mire of sin, and offer to God the sweet fragrance of the ointment of virtue. ^A

CHAPTER VIII.

CAP. XXII. On the parable of the sower.

^A

Vers. 16. *No man killeth a candle*. These things were typically explained in the fifth chapter of the Gospel according to Matthew, where, after the beatitudes, it is placed: "You are the light of the world." For they were spoken to the apostles, even though they may seem common to all.

Vers. 17. *For nothing is secret that shall not be made manifest*. In the nineteenth chapter, Matthew says: "For there is nothing covered, that shall not be revealed; and hid, that shall not be known." And read their exposition. It is likely that Christ said these things at different times; therefore, they were placed in different parts of the Gospels. But some say that this statement is about hidden virtue, because it is certainly made manifest at the time of retribution; often even during the present life of the one working it.

Vers. 18. *Take heed how you hear*. Pay attention to how you apply your minds to these things said by me. For it is necessary to listen to them diligently and with care, since they are symbolic and sublime, and not spoken at random or by chance.

Vers. 18. *Whosoever hath, to him shall be given*. Whosoever has zeal and diligence, to him shall be given the knowledge of these things.

Vers. 18. *And whosoever hath not, from him shall be taken even that which he seemeth to have*. In the ninth chapter, Mark also says: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he hath." Therefore, read their interpretation.

Vers. 19. *And there came to him his mother and his brethren, and could not come at him for the press*. It has been spoken of regarding these things at the end of the eighth chapter of the Gospel according to Matthew.

Vers. 20. *And it was told him by certain which said*. By those announcing, certainly.

Vers. 21. *And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it*. We have discussed everything precisely there. ^B

CAP. XXIII. Concerning the rebuke of the winds and the tempest of the sea.

Vers. 22. *Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy*. Seek the interpretation of these in the exposition of the eighth chapter of the Gospel according to Matthew. They were filled, clearly, with water.

Vers. 24. *And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm*. Everything was appropriately clarified in that chapter.

Vers. 25. *And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him*. ^C This passage is about the fact that I am the Savior of those in danger, and that it is impossible for those who have the Savior within themselves to perish. Concerning the fact that they were afraid, it has been discussed there. And concerning these, we have discussed them in the same way.

CAP. XXIV. Concerning the man who possessed the legion.

Vers. 26. *And they arrived at the country of the Gadarenes, which is over against Galilee. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs*.

Vers. 28. *When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not*. In the exposition... ^D

of the twelfth chapter according to Matthew, this has been clearly stated. ^A The multitude of demons dwelling in him, as if it were one due to their communication, was imploring, using the mouth of the man.

Vers. 29. *Commanded* — *man*. He commanded the many demons as if they were one, either because of their weakness, or because they were all together called "legion," or because one of them was the leader of the others, who also prayed, and whom Christ commanded, as the others were following him. ^B

Vers. 29. *Often* — *desert*. By the demon who was the leader of those with him.

Vers. 30. *Asked* — Vers. 31. *go*. Mark wrote these things also, and you should look for the interpretation of them in his eleventh chapter.

Vers. 32. *There was* — Vers. 33. *choked*. In the aforementioned twelfth chapter of Matthew, you will find (an account) of all these things. ^C (I think the swine belonged to the Gentiles living in the neighborhood. It is also credible that the Jews may have been raising swine either for the purpose of selling them, or for the sustenance of the Roman soldiers guarding their cities).

Vers. 34. *When those who fed them saw* — *villages*. Similarly for these also.

Vers. 35. *They went out* — *were afraid*. Matthew indeed said that they went out to meet Jesus, as he himself was coming into the city. ^D Luke, however, now shows that he was not walking; for if he were proceeding, then he who had been freed from the legion would not have been sitting at his feet. It is clear, therefore, that while coming toward the city, he stopped and was teaching; and the one who had been cured, as one worn out by the tyranny of the demons, sat down when ordered to do so.

*They told* — *possessed*. How he was made whole.

Vers. 37. *And were held*. In the twelfth chapter according to Matthew, these things were well explained.

Vers. 37. *And he* — Vers. 39. *Jesus*. Mark also wrote about these things in his eleventh chapter, and therein you will find why the man prayed to stay with him, why Jesus sent him away, and (you will find) the other points (discussed) accurately.

CAP. XXV. Concerning the daughter of the ruler of the synagogue.

Vers. 40. *And it came to pass* — *him*. As a benefactor and Savior.

Vers. 41. *And behold* — *was dying*. These things have been well stated in the fifteenth chapter according to Matthew.

^A Vers. 42. *And as they went* — *him*. They were pressing upon him, crowding around him.

CAP. XXVI. On the woman suffering from an issue of blood.

seeing him, she came. Trembling, at once on account of his power, and also on account of the law, because being unclean, she had touched one who was clean. ^A And falling down immediately. There is a hyperbaton in the arrangement of the words, because, falling down before him, she declared to him before all the people for what reason she had touched him; that is to say, secretly—this reason we have already explained above. And Jesus said to her: Fear not, neither me nor the law. For out of faith, and not out of contempt, you have touched me; and finally, your faith has procured for you health from me and remission from the law. ^B He ascribed the whole matter to her faith, so that others might also be attracted to faith, as we have said. And Christ showed here, too, that no one who has an involuntary infirmity is unclean before God. He called her "daughter," as one adopted by him through faith; and at the same time, by this address, he completely cast out her fear and made her feel at home. Go in peace. Meaning that you are no longer to be warred upon by the infirmity. According to the anagogical sense, the woman with an issue of blood might be human nature, which, before Christ came, was flowing with the impurity of sin, which is bloody, that is, murderous. ^C And she was helped in no way by her soul’s physicians, I mean to say, by the philosophers; but was rather harmed by their strange doctrines. But having touched his garment—that is, his incarnation—through faith, she was immediately healed. For everyone who believes in his incarnation touches his garment through faith. Still — shall be saved. These things also Mark wrote in the thirteenth chapter, and seek the interpretation in that place. And when he came — was dead. Similarly, concerning all these things, it has been made clear in that chapter. And they were weeping for her, that is, they were lamenting her. ^D And having taken her — what had happened. Even these things you will find in that place, without anything omitted.

CAP. XXVII. On the mission of the twelve.

Having called them together — to cure. It has been spoken of these things in the nineteenth chapter according to Matthew. And he sent them — infirmities. In that place, and concerning these things, it is described, where it is written: "And as you go, preach, saying: The kingdom of heaven is at hand." And he said — have. Similarly also concerning these things. And into — come forth. And concerning this, Matthew has written more broadly there. And he, having cast everyone out,

^A Vers. 5. Et quicunque — adversus illos. Pari modo et de his. ^B Vers. 6. Egressi — Juxta præceptum ejus, qui miserat illos. Vers. 7. Audivit — Vers. 9. eum. De his exacte disputatum est vicesimo quinto capite Evangelii secundum Matthæum. Vers. 10. Et reversi — Vers. 11. eum. Decimo quinto capite Evangelii secundum Marcum dictum est de his latius, ubi ponitur : Et congregantur apostoli ad Jesum. Vers. 11. Et suscipiens — sanabat. De his vicesimo quinto juxta Matthæum capite diligenter disputavimus, ubi dicitur : Et egressus Jesus vidit turbam multam : et misertus est illorum.

Chapter XXVIII. On the five loaves

CHAPTER XXIX. On the Lord's questioning of the disciples

CAP. XXVIII. Concerning the five loaves and the two fish

CAP. XXIX. Concerning the questioning of the disciples

What indeed — deprived of? Matthew also wrote this at the end of the thirty-third chapter; seek the explanation there. And the expression, "or be deprived of," is explanatory of "having lost." For he calls eternal condemnation and punishment destruction and forfeiture. Whoever — angels. Mark also made mention of these in the twenty-fourth chapter, and they were explained there. But how did he say, "and of the Father and of the holy angels"? Because the glory of the Father shall also be His glory, for He is His Son. And the glory of the holy angels shall be His glory, for He is their Master. — I tell you — of God. These were spoken of at the end of the thirty-third chapter of that according to Matthew.

CHAPTER XXX. Concerning the Transfiguration of Jesus.

It came to pass, eight days. That is, having passed. — And having taken — Jerusalem. Matthew wrote more clearly concerning this transfiguration in his thirty-fourth chapter, in which these have also been explained according to the text. Now, He was transfigured while praying, in order that we might learn that prayer transfigures and illuminates a man, if it be done as is fitting. — And Peter — to Him. There, these things were also spoken of. Understand "glory" as splendor. — And it came to pass — a cloud. Moses and Elias indeed entered into the thickness of the cloud, to be carried off to the places appointed for them; but the disciples, being terrified even because of the transfiguration of the Master, as Mark said, and seeing them also being taken up in such a supernatural manner, feared all the more. — And a voice — alone. In the aforementioned chapter of that according to Matthew, these were also explained in detail. Therefore, what Matthew omitted, Luke expressed; and what Luke passed over, Matthew recorded. — And they — have seen. For Matthew said that as they were descending from the mountain, Jesus charged them, saying: "Tell no one the vision until the Son of Man is risen from the dead"; and read the interpretation of these things there.

CHAPTER XXXI. Concerning the Lunatic.

It came to pass — were not able. This boy —

was a lunatic, as Matthew wrote in his thirty-fifth chapter, and all these things have been spoken of there. ^B *Respondens — huc (he brought him).* You will find the interpretations of all these things in that place. *Cum — dissipavit.* Mark wrote of these things more broadly in his twenty-sixth chapter; seek the explanation of them there. *Increpavit — patri suo.* In the aforementioned thirty-fifth chapter of the Gospel according to Matthew, it was spoken concerning these things. *Stupebant — Dei.* For they thought that He was performing these miracles ^C not by His own power, but from God. *Omnibus — istos.* He spoke of these things in the twenty-ninth chapter of the present Gospel, concerning both the Passion, and the killing, and His resurrection. Therefore, having begun them, in order to signify what He was saying, He left the rest, as being already understood. *Filius enim — hoc.* The word refers not to that which is about the Passion and the killing, but to that which is about the resurrection. It was said concerning this at the end of the explanation ^D of the thirty-fifth chapter of the Gospel according to Matthew; therefore, read what was said there.

CHAPTER XXXII. Concerning those disputing who was the greater. *Intravit — juxta se.* Matthew, in his thirty-seventh chapter, says that the disciples came and asked Him about this. It is likely, therefore, that when He knew their reasoning, and had questioned them, "What were you debating among yourselves on the way?" as Mark said, then subsequently they themselves, since their reasoning was already known, asked about this; then Jesus took a boy who was passing by and set him beside Himself and said the things that follow. Therefore, Matthew wrote that the disciples asked; but Mark and Luke, omitting this, recorded that He knew their reasoning. And the one said the later events, while the others said the former. Read the whole explanation in the said chapter of the Gospel according to Matthew, for it is most necessary. *Ait — me.* He said other things before these, which Matthew recorded, through which these things are also easily recognized; search for them. Through the boy, He signified humility and lowliness. *Nam — magnus.* This is the end of the purpose for which He set the boy beside Himself; and by "the least," He means the most humble. He spoke such things also in the forty-third chapter of the Gospel according to Matthew; seek for it near the middle of that chapter. *Respondens — est.* Mark also wrote these things in his twenty-seventh chapter, and read the clarification of them there.

^A *Vers. 51. Factum est — Hierosolyma.* He calls the "days of his assumption" the time appointed until his assumption from earth into heaven; for his slaughter, his resurrection, and his assumption were already drawing near. "He steadfastly set his face," that is, he directed it so as to journey to Jerusalem without turning back, hastening toward his Passion. For it is written in the book of Psalms: "I will fix my eyes upon you," that is, I will fasten, I will direct, I will look unswervingly. *Et — ipsius.* The term "messengers" here simply signifies heralds.

*Vers. 52. Et euntes — Samaritanorum.* Which was situated on his route. *Vers. 52. Ut pararent illi.* Hospitium, ^B that is, for his lodging and those who were with him.

*Vers. 53. Et non — Hierosolyma.* "His face," that is, he himself—taking the part for the whole. "They did not receive him," he says, because he was journeying to Jerusalem, to their enemies. For the Samaritans were ill-disposed toward the inhabitants of Jerusalem.

*Vers. 54. Quod cum vidissent — Vers. 55. servandum.* I suspect that these were the ones sent ahead. And so they were angry because their teacher had been spurned; they asked, therefore, whether they ought to take vengeance on those who had committed the slight, as if imitating ^C Elias the Zealot. But Christ rebuked them, as one who is long-suffering, instructing them to bear the insults of the disobedient with patience. For he knew well that the Samaritans would not receive him, yet he sent the disciples so that, when they were disobedient and these were angered, he might rebuke and teach them not to rise up against those who despised them. For it was destined that, when they preached the Gospel, they would be rejected by many. And so, relying not on themselves but on his power, they said, "Do you want us to bid fire to descend ^D from heaven?" † Although Chrysostom passes over these words in this place: "You do not know of what spirit you are," he nevertheless says in other homilies that this is the Lord’s response. Therefore, by "spirit" here, understand the Holy Spirit. For He is good and long-suffering, as are the other Persons of the one divine nature.

CAP. XXXIII. Concerning him whom he did not permit to follow him.

*Vers. 56. Et abierunt — Vers. 58. reclinet.* Matthew also wrote about this in his tenth chapter, and the interpretation was set forth there.

*Vers. 59. Ait — Vers. 60. Dei.* There also this was clearly discussed; but Christ was calling this man, knowing him to be worthy.

the kingdom of God. He who attempts to plough, and looks behind him, ruins the eagerness of his attempt by the slothfulness of looking behind. Therefore, the Saviour spoke metaphorically of a plough to signify following Him, saying that no one who attempts to follow me, and looks behind him—that is, having his mind still set upon worldly things—is fit for the kingdom of God. For it is necessary that he who chooses to follow Christ should immediately despise all things, and follow Him without turning back, lest he be held fast by an affection for the things that are behind. For what is more desirable and more excellent than God?

CAP. XXXIV. Concerning those who were designated as the seventy apostles.

^B Cap. X. Vers. 1. *After these things, the seventy.* He means the apostles, evidently. For many were going to believe, and there was need for more preachers. The twelve apostles are, then, the first choir; the seventy are the second. And these twelve, and the seventy, were prefigured long ago, in Elim, to which the Israelites came after they had crossed the Red Sea, by the twelve springs of water and the seventy palm trees.

Vers. 1. *And he sent* — *he himself was about to come.* Similarly, he sent the twelve also in pairs, as Mark has said in the fourteenth chapter; but he sent the twelve into all the cities and villages of Israel, as being more perfect; but the seventy, only into those places that lay along his path, through which he was about to travel, preaching the repentance of sins and the arrival of the Giver of the forgiveness of these.

Vers. 2. *He said* — *few.* He calls those who were to be harvested from infidelity and gathered into his faith the harvest; and the laborers, the apostles, and whoever might assist in this. Here, however, the reason for the promotion of the seventy is manifested, and yet he says that all the apostles together are still few, compared to the multitude of those who were about to believe.

Vers. 2. *Pray* — *his own.* This, and what preceded it, he also said at the end of the eighteenth chapter of the Gospel according to Matthew, but there he calls the harvest great, meaning those who were to believe from among the Jews; but here, those from among the Gentiles. And there he exhorts the twelve to pray for the sending out of these seventy; ^D but here, he urges these seventy to pray for the advancement of bishops and teachers throughout the cities and regions. Read also the explanation of the present saying in the aforementioned chapter of the Gospel according to Matthew.

Vers. 3. *Go* — *wolves.* This he also said to the twelve, and seek in the nineteenth chapter of Matthew the interpretation...

prohibition, He commands them to have confidence regarding the necessities of the body in Him who sent them. By forbidding the carrying of a money-bag, He turns them away from avarice; by forbidding the wallet, He keeps them from storing up food; by forbidding sandals, He instructs them to undergo hardship. He commanded these things also to the twelve in the aforementioned nineteenth chapter.

*Et* — *salutaveritis* (And salute no one). He commanded this, not wishing them to become inhuman or harsh in manners, such that no one could speak to them, but rather to be unhindered. For conversation along the way is accustomed to interrupt that intensity ^B which generally belongs to zeal. He therefore commands them to be intent only upon the work entrusted to them, and not to spend even an incidental moment of the preaching on things that are not necessary and are extraneous. Elisha also, having once sent his servant Gehazi on a task that required haste, commanded: "If you find a man, you shall not salute him; and if a man salutes you, you shall not answer him," indicating that one ought to walk unencumbered and completely without hindrance.

*In* — *huic* (Into whatever house you enter first say, Peace to this house). Matthew called this greeting a salutation in the aforementioned chapter. Such a salutation is a symbol of love, ^C signifying that they have arrived as peaceful men and friends.

*Et si* — *vestra* (And if a son of peace be there, your peace shall rest upon him). This is the grace of the peace given by you, or the efficacy of such a word; and a "son of peace" is one who is peaceful, as we have said in various places.

*Sin* — *revertetur* (But if not, it shall return to you). Read also in the nineteenth chapter of the Gospel according to Matthew the interpretation of that text: "And if indeed the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you."

*In* — *sua est* (Remain in the same house, eating and drinking what they have). ^D Similarly, concerning these things, it was clearly stated in that chapter, a little earlier. He permitted them to eat and drink what is provided by them, not simply, but as it beseems His disciples; for this was known to them.

*Nolite* — *domum* (Do not move from house to house). In that interpretation you will find the reason for not moving.

*Et* — *Dei* (And into whatever city you enter... say to them, The kingdom of God has come near to you). He now calls Himself the kingdom of God, as King and God. "It has come near," He says, "and is already dwelling with you; become worthy, prepare yourselves for its reception."

^A Vers. 10. *In*. Vers. 11. *you*. Seek there also regarding these matters, where that which is written has been explained: "And whosoever shall not receive you." ^B Vers. 11. *Nevertheless*. *Of God*. He commanded this to be protested to the unbelieving, so that they might not be able to say: "We did not know of Your coming, Lord." Vers. 12. *I say*. *To that*. In such a chapter, these matters have also been appropriately explained. Vers. 13. *Woe*. *Repented*. Seek in the twentieth chapter according to Matthew, where it is said: "Then began He to upbraid the cities wherein most of His mighty works were done, because they repented not"; for it has been spoken concerning these matters there as well. Vers. 14. *Nevertheless*. *Unto you*. To you, that is, the unbelieving. He said this also in the nineteenth chapter of the Gospel according to Matthew, and read there the explanation of that saying: "Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." Vers. 15. *And thou*. *Shalt be thrust down*. In the twentieth chapter of the Gospel according to Matthew it is spoken also concerning this, so seek there. Vers. 16. *He that heareth*. *Me*. He calls this rejection unbelief and aversion. For,lest they be afflicted with sadness when they are spurned, He says: "Your injury through you reflects back upon Me, who sent you; and through Me, it reflects upon My Father who sent Me." Vers. 17. *They returned*. *Thy*. They rejoiced because they were deemed worthy both to perform miracles and to subject the demons to themselves. ^C Vers. 18. *He said*. *Falling*. He signified the cause of the subjection of the demons, because their prince has fallen, who used to make them strong and fortify them, and now they are easily conquered. For indeed, before the incarnation of the Savior, he was borne on high, and acted as a tyrant, and was powerful: but when God dwelt on earth in the flesh, he fell; not from heaven—for he had long since fallen from it and did not ascend again—but from the aforementioned height, tyranny, and power. He says, therefore: "I was beholding Satan," after, that is, I assumed humanity, "falling as lightning, which falls from heaven." Some, however, understand the "heaven" in this place to be the air, in which Satan delights to dwell. For the air is also called heaven: "The birds," He says, "of the heaven." He used, however, the example of lightning, showing the vehemence and speed of his fall. Vers. 19. *Behold*. *Scorpions*. Intelligible serpents and scorpions, which bite and devour souls. He thus called the demons, not only on account of their ambush, the casting of poison, and infection, but also on account of their weakness and cowardice. But that He speaks concerning the demons, that which follows manifests.

^A And [the enemy]. Concerning the intelligible dragon. For seeing them rejoicing at the subjection of the demons, He grants them indeed the continuous power over them, which they had received only temporarily, because at first they had been sent out; but He exhorts them not to rejoice in this, because it did not come to them from a struggle, but from a gift, for the sake of those who were to be benefited. The power of the enemy could be said to be not only the demons, but also all the multiform temptations derived from them. Some say that even the wild beasts which destroy men are his power, as if he uses even these against us. ^B And [it shall] not [hurt you]. Neither demon, nor temptation, nor even a wild beast. Nevertheless [rejoice]. For the achievement is not yours, but My grace. Do not therefore rejoice in this, lest, rejoicing as if for an achievement, you be lifted up into pride. ^C Rejoice— [in] heaven. Because on account of your faith you have been enrolled as citizens in the city above, not with ink, but by memory; nor, as men write, but as God knows how to write. For David says concerning the righteous: *And they shall all be written in Thy book*. For the subjection of the demons is given to you for the benefit of others; but the writing of your names in the heavens, for your own salvation. Therefore, that joy knows how to steal in and produce vanity; but this one [produces] rather thanksgiving; and the former is to be avoided as superfluous, but this one is to be sought after as necessary. ^D In that— Jesus. He rejoiced in spirit, as a man, for the salvation of those who were to be benefited by the disciples. And [He said]— [to] you. He has said these things also concerning the twelve disciples in the twentieth chapter of that according to Matthew, and seek the exposition there. And [turning]— [to reveal]. [In that place these are also clarified for accuracy.] And [turning]— [they heard]. These things He said also in the twenty-fourth chapter of that according to Matthew, and read in it the interpretation of them, where it is said: *But your eyes are blessed*. David the prophet and king was gripped by this desire. Wherefore he also said: *Show us, O Lord, Thy mercy*; he called the incarnation of the Savior mercy, as having been made for the sake of mercy to men. Observe, however, that the Savior turns toward the disciples and speaks to them in private, being turned away from those who are not disciples. Therefore, we too, if we be His disciples, following Him through obedience to his commandments, and if we possess both psychic and bodily eyes, shall see correctly...

and ears that hear correctly, He will surely turn to us and will deem us worthy of mysteries hidden from the multitude. ^A

CAP. XXXV. Concerning the one who tempted the lawyer

Vers. 25. *And behold* — *shall I inherit?* He thought to ensnare Christ, if He should by any means teach anything contrary to the Law. He says, therefore: "What shall I do to inherit eternal life," which You proclaim to the people? But the Savior, knowing his craftiness, refers him to the Law itself; at once repelling his attempt and also reproving him, because he carried himself as a practitioner of virtue when he was not, as the end of the parable will show.

Vers. 26. *But he* — *of the Law?* What is the greater commandment written? How do you read the greater commandments of the Law? For he questioned Him concerning the greater ones. ^B

Vers. 27. *And he* — Vers. 28. *You have answered.* He said that he had answered correctly, as one who had recited the two commandments. For they are connected to one another, as has been shown in the fifty-fourth chapter according to Matthew. But this lawyer is another person than the one whom Matthew and Mark mention.

Vers. 28. *This* — *you shall live.* This, which you have recited now, this, I say, do and you shall live the eternal life which the righteous who have kept these commandments live. For He taught also in the aforementioned chapter of the Gospel according to Matthew, that on these two commandments the whole Law and the prophets hang; the interpretation of which you will find perfectly in the fifth chapter according to Matthew, where it is said: *For so is the Law and the prophets.* ^C

Vers. 29. *And he* — *neighbor?* Frustrated in his attempt, he poured out the swelling that he had hidden within himself. For he thought that he was more excellent than all. For the Law named as "neighbor" him who is in need of help, but he himself supposed "neighbor" to be one who was his equal in virtue. Therefore, also wishing to justify himself—that is, to place himself above others—he asks: "Who is my equal?" Then, by a parable, Christ demonstrates that he is a neighbor who is in need of help.

† Neighbor is said of every man, because we are all near to one another according to the communication of nature.

CAP. XXXVI. Concerning him who fell among thieves.

Vers. 30. *Taking up* — *he said.* Taking up: that is, receiving the discourse.

Vers. 30. *A man* — *Jericho.* This parable, even if it was fashioned to show who a neighbor is, in a few... ^D

^A words nonetheless reveals the entire human and benign dispensation of our Savior. For we understand "a man" to be Adam and all those who descended from Adam; and "the descent from Jerusalem to Jericho" is the way from virtue to vice, and from obedience to disobedience, and from a high way of life to a lowly manner of conduct. For Jerusalem is high, while Jericho is low.

— *fell among.* Roadside bandits: that is, demons, who lay in wait on the road.

— *him.* The vestments of virtue, the fear of God, with which he was clothed like a garment.

— *departed.* Soul-wounds, wounds of sins.

*Leaving him half-dead.* Having become mortal by half. For while he remained immortal in his soul, he died in his body. But as for "departed" and "leaving him," one must not be overly curious, on account of the norm of the parable.

*By chance one was.* "Chancre," that is, a meeting; "priest," that is, the Law given through Moses, as it discourses regarding sacrifices.

*And seeing him, passed by.* He bypassed him, being in such a bad state.

— *Likewise* — *passed by.* By "Levite" in this place we must understand the discourse of the prophets, as ministering to the commandments of God.

*Samaritan* — *had compassion.* By "Samaritan" ^B is now understood Christ, as having been called a Samaritan by the unbelieving Jews. Or also, as embracing not only the nature of the Jews, but that of every nation, through the assumption [of flesh]. For the Samaritans are a sort of gentile nation.

— *his.* With the bond of doctrine.

*Pouring in* — *wine.* Gentleness and astringency. For His doctrine sometimes proceeds gently and exhilarates, but sometimes it constricts and bites; and thus it is beautifully tempered and helps from every side.

*Setting* — *on his own animal.* On His own body, which was destined to be put to death; that is, bearing his infirmities through the humanity He assumed.

*He brought him to an inn.* The "inn" is the Church of the believers, as it receives every race of men.

*And took care of him.* He made provision for him.

— *And* — *departing.* After a short time, having died and departed from the world.

*Taking out* — *his.* For as long as He lived, He Himself took care of the infirm; but having died,

and having risen, and having departed into heaven, He entrusted this care to the apostles. ^A For the innkeeper is everyone who presides over the Church, that is to say, every bishop, and every successor of the apostles. And the two denarii are the New and Old Testament, which provide medicine to the infirm. For He said in the twenty-fourth chapter of the Gospel according to Matthew: "Every scribe instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old."

Or, the two denarii are the two interpretations of the evangelical Scripture, or even of all divine Scripture: namely, that which follows history, and that which follows anagogy.

Vers. 35. *And* — *to thee.* If you should also spend something of your own, which may contribute to his benefit. For teachers also add from their own, expanding the interpretations of divine discourse. For from the two Testaments they indeed take the foundations; but in their own words they offer a more abundant remedy to those who are suffering. And the return of Christ is His second coming, in which He will render to everyone their rewards.

Vers. 36. *Who* — Vers. 37. *with him.* With him, that is, toward him.

Vers. 37. *Said* — *similarly.* Take care of him who is in need of help. For he who does not do this does not love his neighbor as himself; and he who does not love his neighbor as himself, neither does he love God with all his heart, and with all his soul, and with all his strength, and with all his mind, which things ^C manifest the vehemence and intensity of love.

CAP. XXXVII. On Martha and Mary.

Vers. 38. *It came to pass* — Vers. 39. *of her.* This village was Bethany; for this, John called the village of Mary and Martha.

Vers. 40. *Martha* — *ministry.* Preparing things that were necessary for the banquet and service of Him and His disciples.

Vers. 40. *Standing* — *help me.* As a teacher, commit care to her, so that she may assist me with the ministry. ^D

Vers. 41. *Answering* — *many things.* Distraction in this place is agitation and disturbance; and "about many things," that is, things which are necessary for the banquet and service, as has been said.

Vers. 42. *But one thing is needful.* Namely...

[alt-version omitted]

Various readings and notes.

I believe, however, that the allegorical interpretation of this passage is taken from Origen, who praises and touches upon his own interpretation of this place, vol. III, p. 728. It is evident, therefore, even from this place, that Jerome has partly omitted more copious expositions of Origen, and partly reduced them into a compendium in his Latin version. In my transcript of the Moscow codices, similar things are read at this place, which are also repeated more briefly there by Severus.

sermons. For I have not come to feast, but to teach you.

^B Maria — of her. There are two parts of life that are praiseworthy: the practical, and the theoretical or contemplative. These two divided [these parts] between them: Martha, the practical, in ministering to the bodily care of the Lord; but Mary, the theoretical, in listening to his words. And since Christ was twofold, the one refreshed his visible part, while the other served his invisible part. He, however, did not disparage the willingness of the former, but praised the choice of the latter. For the work of the former is most useful, but that of the latter is higher.

Do you, therefore, imitate whomever you wish: either tend to the body of the Lord—I mean, of course, the poor (for "Inasmuch," he says, "as you did it to one of these least, you did it to me" [*]), or occupy yourself with the hearing of his words and the contemplation of his dogmas, or even practice both at appropriate times.

He called it the "good" part, not as if the other were evil, but he called the one that is better "good" here. For it is possible for one of two good things to be better than the other. For it is good to practice hospitality; but it is better to sit by God. For the former is bodily, but the latter is spiritual.

Cap. XXXVIII. On prayer.

^A And it came to pass — of his own. This disciple was from the Seventy. For he had taught the twelve in the fifth chapter of the Gospel according to Matthew. For when he saw the Teacher exercising and instructing in a new manner of life, he sought also a new prayer, suitable to such a life. And he now sets forth that which he had taught the twelve.

Say — of the evil. All these things were interpreted according to the letter in the aforementioned fifth chapter. And if some words here vary, they nonetheless preserve the same meaning and lead to the similar interpretation. Having taught them to pray, he wishes to show also that perseverance in prayer achieves what is sought, and he has employed a parable to demonstrate this. This [parable] has been framed with greater care, so that it might also be more persuasive.

And he said — to him. Lend, that is, give a loan.

And he — to you. Some say, anagogically, that the "friend" is understood as God, the lover of humanity. He goes to him at midnight and asks for three loaves, he who at the appropriate time asks for the triple divine discourse, namely, of the Father, and of the Son, and of the Holy Spirit, in order that he may set [them] forth.

[*] Matth. xxv, 40.

^A for his friend who has come to him from an unstable and beaten path, and is in need of such food. But God responds from within, or invisibly, "Do not trouble me," for this is what is signified by, "Do not cause me trouble; the door of theology is now closed to you, as you do not yet have the time for such great grace."

Others have attempted to allegorize the rest of the parable, but they were unable to fit these parts to its purpose; therefore, I have passed over their anagogy as superfluous, perceiving that those details were composed solely to emphasize a reasonable refusal. For a father who is sleeping with his children reasonably refuses to rise at an inopportune time, lest he waken them. It appears to me, moreover, that this entire proposed parable signifies nothing else than that the petition is most necessary and the refusal most just, so that he who asks may seem to be heard because of his perseverance, and the exhortation may become persuasive.

Vers. 8. *I say* — *there is need.* This is the reason for which this parable was created. He calls "impudence" the persistence and perseverance of the petition.

Vers. 9. *And I* — Vers. 10. *It will be opened.* He commanded these things likewise to the Twelve, just as Matthew wrote in the fifth chapter, and seek the explanation there, for it is excellently handed down.

Vers. 11. *What* — Vers. 12. *a scorpion?* There, you will also find the consistent account regarding these things.

Vers. 13. *If, therefore* — *[themselves]?* Similarly also regarding these; but he called them "evil," not only because of the cause mentioned there, but also because human nature is created capable of malice.

CAP. XXXIX. Concerning the casting out of the mute demon.

Vers. 14. *And* — *mute.* It neither spoke nor heard, nor did it allow the man to speak or hear; this was not from nature, but from malice. Mention of this is made in Matthew in the eighteenth chapter, in which it is clearly disputed concerning him.

Vers. 14. *It came to pass* — *the crowds.* There, it has also been spoken concerning these things.

Vers. 15. *Some* — *demons.* Similarly also regarding these. But the Pharisees said this, just as Matthew has recorded.

Vers. 16. *Others* — *from heaven.* Not now only, but they did this frequently, as has been signified in other chapters of [the Gospel] according to Matthew. But seek rather in the thirty-first chapter of his Gospel, where it is said near the end: "And the Pharisees and Sadducees came and, testing him, asked him to show them a sign from heaven" —

^A show them, and read his explanation, and you will learn the reasons for their fraudulent attempt.

*Vers. 17. But he — thoughts.* Both thoughts of their suspicion, that he was casting out demons by Beelzebul—for they said this among themselves, fearing the crowd—and the thought of their attempt, because they were asking for a sign. And now he answers about the one, and after a little while about the other.

Search also in the twenty-second chapter of the Gospel according to Matthew for the interpretation of what is said: "But Jesus, knowing their thoughts." For it has been said by us frequently that the evangelists sometimes care about the time and order of the things said or done, and sometimes they care only to report the matter that was done.

*Vers. 17. He said — falls. A house against a house,* obviously divided. In the aforementioned twenty-second chapter, the interpretation of these matters was also given in sequential order.

*Vers. 18. But if — of his?* Similarly also concerning this. *Vers. 18. For — demons.* He reveals to them also what they were saying among themselves concerning him, thinking he was. *Vers. 19. But if — will be.* In the chapter referred to, the exposition of these matters also follows. ^B *Vers. 20. But if — of God.* Concerning this also you will find it there most clearly and most accurately.

*Vers. 21. When — distributes.* Similarly, that chapter discusses these matters as well; and from the things said there, these can also be more easily understood.

*Vers. 23. He who — does not gather.* Furthermore, concerning these as well.

*Vers. 24. When — garnished.* Matthew also wrote these things in the twenty-third chapter, and they were explained in that one.

*Vers. 26. Then — first.* Similarly also these.

CAP. XL. Concerning the woman who lifted up her voice from the crowd.

*Vers. 27. It came to pass — you have suckled.* "Lifted up," that is, raised. For being strongly affected by his words, she loudly called her blessed who had given birth to him, as one deemed worthy to become the Mother of such a Son. ^C

*Vers. 28. But he — him.* "Nay rather," that is, truly. Search also in the twenty-third chapter according to Matthew, where it is said: "For whoever does the will of my Father who is in heaven, he is my brother and sister and mother," and read the whole explanation of such a saying. For the keeping of the word of God is the fulfillment of it. ^D

CAP. XLI. Concerning those who sought a sign.

^A Vers. 29. *But with the crowds — he seeks.* He now makes a defense even regarding their other way of thinking, as was said before. He called the generation of the Pharisees and Sadducees evil, as they were testing him. This is spoken of also in the twenty-third chapter of the Gospel according to Matthew.

Vers. 29. *And — the prophet.* There also these things have been clearly explained.

Vers. 30. *As — these.* Just as that was a sign to the Ninevites, that is, a thing never heard of, that he was delivered supernaturally from the belly of the sea monster on the third day; so also this one will be a sign to the generation of the unbelieving Jews, that is, a thing never heard of, that he rose supernaturally from the belly of the earth on the third day. But the Ninevites indeed believed the news of such a thing, and obeyed those things which Jonah preached; but these men neither believed nor obeyed; therefore also those will condemn these, as will be shown a little later.

Vers. 31. *The queen — in this place.* These things Matthew also set forth in the aforementioned chapter, and seek there the explanation of these.

Vers. 32. *The men — in this place.* In that chapter Matthew also wrote these things, before those concerning the queen of the South; therefore read also the interpretation of these things there, explained according to reason.

Vers. 33. *No one — let them see.* It has been said concerning these things in the fifth chapter of the Gospel according to Matthew, where it is stated: *A city set on a hill cannot be hidden.* For from those things which were said there, these things will also become most clear to you. He calls the hidden, a concealed dwelling. ^C

Vers. 34. *The lamp — dark.* Matthew also recorded this consideration in the fifth chapter, and seek there the resolution, accurately set forth.

Vers. 35. *See — are.* Observe, lest the mind, the window of your soul, be darkened by passions.

Vers. 36. *If — be.* From the example of that which happens to the body, he causes us to understand about the soul, for which he has greater care. For as in the body, so also in the soul; if this should be entirely bright, having no part darkened by passion, neither the rational, nor the irascible, nor the concupiscible, it will be entirely bright, just as when a lamp illuminates you with its radiance, that is, most splendid and most bright. ^D

CAP. XLII. Concerning the Pharisee who invited the Lord.

Vers. 37. *And — [it]self.* When he had spoken the things which have already been said. *He asked*, that is, he entreated, as often...

as we have said, or he invited. He did this, however, showing himself to be superior to the other Pharisees and free from envy of them. But Christ obeys, desiring to use the meal for the admonition of his host.

Vers. 37. *Ingressing* — Vers. 38. *breakfast.* As was the custom, not only for the Pharisees, ^A but for all the Jews. For Mark says in the eighteenth chapter that the Pharisees and all the Jews, unless they wash their hands thoroughly, do not eat, holding to the tradition of the elders; and that from the marketplace, unless they are baptized, they do not eat. For God nowhere commanded them to perform such a baptism. But the elders handed this down to them along with other customs, and in doing so, they think they wash away every stain that has attached itself to them in the marketplace.

Vers. 39. *And he said* — *malice.* Seizing a reasonable occasion, he rebukes all the Pharisees while they are eating, as men who think they are superior to the other Jews, but who are themselves senseless. Since cups and dishes were being brought in at that moment, he appropriately took his example from these, ^B through them hinting at each Pharisee. And he calls the body the "outward" part, as being visible; and the soul the "inward" part, as being hidden. He reproaches them, therefore, for cleaning the body while leaving the soul unclean. For the aforementioned baptism can only cleanse the bodily filth. He said these things against the Pharisees also in the fifty-sixth chapter of the Gospel according to Matthew.

Vers. 40. *Fools* — *has it made?* They are the work of one craftsman, both the body and the soul: why then do you not cleanse this [the soul] as well? But in the previously mentioned chapter, he spoke more clearly: "Blind Pharisee, cleanse first the inside of the cup and dish, that the outside of them may become clean also," and seek the explanation there.

Vers. 41. *But* — *it is.* Having shown the said baptism to be superfluous and vain, ^C he next proceeds against the avarice which was especially controlling them, and urges them to cleanse both the body and the soul through almsgiving, saying that you should give as alms "the things that are present," that is, the money laid up in store, to the poor, and all things together will be cleansed, both body and soul. He said this with the greatest providence, wishing to deliver [them]

^A from the burgeoning affection. For ingenious teachers are accustomed to extol the virtue to which they exhort their hearers, and especially because, through it, those who are entirely immersed in darkness may see all things most clearly 3.

Vers. 42. *Sed væ* — omittere. It has been accurately disputed concerning these in the aforementioned fifty-sixth chapter of the Gospel according to Matthew.

Vers. 43. *Væ* — *foris*. In the fifty-fifth chapter of the Gospel according to Matthew, he also spoke concerning these: *They love the first places at feasts, and the first seats in the synagogues, and greetings in the markets*; and read the interpretation of these.

Vers. 44. *Væ* — *nesciunt*. It has been said concerning these in the fifty-sixth chapter of the Gospel according to Matthew, where it is declared: *Woe to you, Scribes and Pharisees, for you are like unto whited sepulchres*, and the rest.

Vers. 45. *Respondens* — *afficis contumelia*. Since he himself was subject to similar passions, he understood that he was saying these things against all who likewise erred.

Chapter XLIII. On the lamentation of the lawyers.

Vers. 46. *At ipse* — *onera*. In the fifty-fifth chapter according to Matthew, it is also said concerning these, where it is held: *They bind heavy burdens and grievous to be borne, and lay them on men's shoulders*; and seek the exposition there. A timely rebuke is useful, which strips away the empty pride of the arrogant.

Vers. 47. *Væ* — Vers. 48. *monumenta*. Matthew wrote more clearly concerning these in the fifty-sixth chapter; and read the explanation in that place, from which these will also be easy for you to grasp.

Vers. 49. *Propterea* — *persequentur*. He calls his own wisdom [the wisdom of God], or also he calls himself the wisdom of God. For in the aforementioned chapter, Matthew says that he had said: *Behold, I send unto you prophets and wise men and scribes*, and the rest, where you will find the most fitting exposition for each word. But by now using the manner of prophecy, he foretells that which is to come.

Vers. 50. *Ut* — Vers. 51. *ædem*. There also these have been reasonably explained.

Vers. 51. *Profecto* — *ista*. Similarly [explained] also are these.

Vers. 52. *Væ* — *prohibuistis*. Seek in the aforementioned fifty-sixth chapter, where it is said: *Woe to you Scribes and Pharisees, hypocrites, because you shut up the kingdom of heaven before men*, where a manifest exposition is placed.

Vers. 53. *Cum diceret* — *eum*. To press, that is, to be troublesome, or to be angry. ^D Certain copies indeed [read] [(5)] to rebuke...

write, which is to argue or to dispute. But what follows, "to question," ^A signifies demanding extemporaneous and unconsidered responses to captious questions (and for this reason we translate it as "to interrogate by mouth").

*Concerning him.* In many problems lying in wait for him. Then the cause of such a device [e], or endeavor, is added.

*Seeking [to catch] him.* They thought that by a sudden and unexpected movement they might completely overthrow him; but most wisely he dissolved everything and answered with ease.

CAP. XLIV. Concerning the leaven of the Pharisees.

*Among which... hypocrisy.* Because even now they were questioning him through hypocrisy—apparently seeking to learn, but secretly lying in wait—he wholly fortifies his disciples to beware of their hypocrisy, lest they unwittingly fall into it. He also cautioned them about this kind of leaven in the thirty-second chapter of the Gospel according to Matthew. ^B

[Myriads; I think he refers to the multitude of the crowd. For we are accustomed to call the many “myriads.”]

*Nothing... shall be known.* He said these things also concerning their hypocrisy, teaching that it will be exposed on the day of the universal judgment. And since then everything shall be made known—both deed, and word, and thought—hypocrisy is now superfluous and useless.

*For... housetops.* The discourse is framed as addressed to the disciples, but it is also said concerning them, that whatever they might ponder within themselves, or even whisper to one another in secret, these things will all then be published by God, who knows all things. For he called "light" and "housetops" the publication. And "for," this means "because," for nothing will be hidden.

These things he handled also in the nineteenth chapter of the Gospel according to Matthew, though according to ^C a different meaning.

*I say... fear.* O the immensity of his humility and love! He calls his servants "friends," knowing that they love him with all their heart and with all their soul and with all their mind. But as to what he says: "Do not fear those who kill the body," and the rest, he said this also in the aforementioned nineteenth chapter of the Gospel according to Matthew, and seek there the explanation of these things. For at various times and occasions he frequently admonished the apostles about the same things, wishing for these matters to be affixed more tenaciously to their souls. ^D

^A Ver. 6. *Nonne* — Ver. 7. *ye are of more value*. Similarly, he said these things in that same chapter, except that there ^B he said that two sparrows are sold for one copper coin or assarion; here, however, five sparrows are sold for two copper coins. And it is likely that they were sold differently then, and differently now. Read, therefore, the explanation given there.

Ver. 8. *I say* — Ver. 9. *of God*. In the same way, he said these things also in that chapter consecutively. But there he said, *before my Father who is in heaven*; here, however, *before the angels of God*. Now, it is indifferent. For the angels stand by his Father, and by him, and by the Holy Spirit, at the time of the judgment.

Ver. 10. *And whosoever* — *it shall be forgiven*. Seek the interpretation of that saying in the twenty-second chapter of the Gospel according to Matthew: *Whosoever shall speak a word against the Son of man, it shall be forgiven him*, which possesses the meaning well and without omission.

Ver. 11. *But when* — Ver. 12. *ought to say*. He said these things also in the tenth chapter of the Gospel according to Matthew; and read in that place the explanation of the saying: *But when they deliver you up, take no thought how or what ye shall speak*.

CHAP. XLV. Of him who wanted to divide the inheritance.

Ver. 13. *He said* — Ver. 14. *over you?* He dismissed him mildly, as one speaking of trivial matters. For since he was avaricious and greedy for possessions, he omitted to ask for what was necessary for his soul and useful for its salvation, but sought what was bodily, having greater care for the body than for the soul. Christ therefore rebuked his petition, answering that he had not come as a divider of money or possessions, but as a giver of the kingdom of heaven, as an inheritance.

Ver. 15. *And he said* — *covetousness*. Having taken a timely opportunity, he protests to the disciples, calling covetousness the act of possessing more than what is sufficient, or what is necessary.

Ver. 15. *For* — *his*. Not because any man abounds in riches, does his life abound from such an abundance of his. He admonishes, therefore, that covetousness must be fled, because the measure of life is not added to according to this. Then he also brings forward a parable, showing that covetousness indeed brings solicitude and sorrow, but cannot add to life, and therefore for one to be covetous is not only useless, but even harmful.

CHAP. XLVI. Of the rich man whose land was fruitful.

Ver. 16. *And he said* — *land*. He calls the land a "holding" or a field.

Ver. 17. *And* — *my?* Since all the fruits were…

such that he wished to possess them out of greed, but could not because of their multitude, he is trapped and distressed, ^A just as if he were an extremely poor man, though he was excessively wealthy. For indeed it is not poverty alone that causes distress, but also wealth: the former through the lack of necessities, the latter through the abundance of superfluities, whenever they lack reason as their steersman.

And observe, I pray, his profound foolishness. For it was his duty to empty his old crops into the bellies of the poor, or to donate a portion of those recently harvested to the needy, and thus to make room in abundance, and to give thanks to God who had granted the fertility; yet he did not consider this, being blinded by greed, but focuses his mind on another way [to provide] for this situation.

Ver. 18. *And he said* — *my good things*. Having used his own counsel, the fool considered how he might gather it all by himself, so that he might deprive everyone of the benefit from them, not perceiving that his land had brought forth abundant fruits not for him alone, but also for the needy; and that [it was] not so that he might hoard the fruits for profit, but that he might manage them and distribute them even to the poor. For if it had been fertile for him alone, it would have produced only what was sufficient for him. ^B

Ver. 19. *And I will say* — *be merry*. O rich man, you indeed have many good things, but whence do you know that they are laid up for many years? For both the fruits themselves, and you along with them, are corruptible and temporal, and therefore you were deservedly called foolish.

Ver. 16. *And he said* — *unto thee*. He said these things to him through his conscience: for then conscience, sensing death, discoursed in such a way. And see how a man's life does not consist in the abundance of the things he possesses, ^C and how superfluous things brought him anxiety, but could not add [even] a life.

Ver. 20. *What* — *shall be?* Not only will what you have stored up not remain for you, and not come to pass for you; but it is not even clear to you whose these things will be, whether of an heir, or of a stranger, or of a friend, or of an enemy, which itself even increases his sorrow.

Ver. 21. *So* — *is rich*. He who trusts in a treasure, and does not have confidence in God; he who stores up for himself temporal things, and does not grow rich toward God; for wealth according to God is the acquisition of virtues. ^D

Ver. 22. *He said* — *raiment*. He said these things also in the fifth chapter according to Matthew, and seek in that place the explanation of the saying: *Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on* (Matt. vi, 25), and so forth.

^A Verse 24. *Consider the ravens?* In that place you will also find the matters concerning these.

Verse 25. *Who—* Verse 26. *are ye anxious.* Concerning this also, it has been spoken of there. He calls the addition of a cubit to one's stature "the least."

Verse 27. *Consider—* Verse 28. *O ye of little faith.* Concerning these also, we discussed them in the aforementioned chapter.

Verse 29. *And you—* Verse 31. *to you.* Furthermore, also concerning these: therefore, read there the exposition of all these matters, set forth diligently.

*To be in suspense* (for which we translate "to be exalted"), understand here in my view: to be distracted from heavenly things toward earthly ones. ^D [Or: to pride, or haughty spirits.]

Verse 32. *Fear not—* *little flock.* Having led them away from bodily anxiety, he commands them not to fear the lack of bodily necessity. He calls the congregation of the faithful a "little flock" in proportion to the magnitude of the angelic multitude. For in the parable, he called the angels the ninety-nine sheep, but the faithful the one.

Or it may refer to the magnitude of the multitude of the unbelievers.

Or else, on account of the voluntary humility of such a flock; then he adds the reason why they ought not to fear.

Verse 32. *For—* *kingdom.* If he gives such a great and excellent enjoyment, he will certainly also give the things that are necessary and sustain life.

Verse 33. *Sell—* *alms.* This commandment is directed toward those ^C who have possessions.

Verse 33. *Make—* *corrodes.* A *money-bag* is the treasury itself; and "not growing old" means that which is inexhaustible; therefore, the second phrase is explanatory of the first. Read also in the fifth chapter according to Matthew the interpretation of what is said: *Lay not up for yourselves treasures upon the earth* (Matt. vi, 19), and what follows; there you will also find matters concerning what follows.

Verse 34. *Where—* *will be.* Consequently, it was said there also concerning these.

Verse 35. *Let—* *burning.* By commanding one to be *girded*, he proposes the practical or operative virtue; but by commanding the *lamps to be lit*, the contemplative. For those who are working are accustomed to have their loins girded, and those who live ^D chastely, modestly, and soberly are accustomed to light their lamps: the former, so that they may work expeditiously; the latter, so that they may abide in the light.

In another way also, by the girding of the loins, he exhorts to the binding of the concupiscible power; for the concupiscible lies in the loins. By the kindling of the lamps—that is, the lighting and burning—he means the... [alt-version omitted]

illumination of a settled word and of that which is produced. For it is fitting that these always shine and give light, the one to us, the other to those instructed by us. ^A

Vers. 36. *And you* — *to the wedding.* By a parable he indicated that they must be prepared for his encounter, all being well disposed and expecting him when he is about to come again from heaven. For this reason he names his descent, which is expected for a long time, as his return; and for the wedding above, he names joy and exultation.

*That* — *to him.* That is, that knowing the time of his presence, they may eagerly and with joy encounter him, being conscious of nothing evil in themselves. For it is not necessary to scrutinize the parable further. ^B

Vers. 37. *Blessed* — *vigilant.* Vigilant, moreover, because they die in vigilance; for since the virtue of the soul is vigilance, it remains with it.

Some, furthermore, have understood from this return and knocking that Christ arrives at the death of the just, and not of these only, but even of sinners; and they confirm this from the fact that he said to the rich man: "Fool, this night they require your soul from you."

Others receive this sense, saying that it is the advent of Christ, his word, which then summons the just to joy, and sinners to sorrow. ^C

Vers. 37. *Amen* — *to them.* He will gird himself, the justice of retribution; and he will make them recline to eternal rest, as those who have labored for his sake: and he will serve them, distributing a reward worthy of them.

Vers. 38. *And if* — *they.* Because the present life is likened to the night, through its poured-out darkness and error from demons and passions, he rightly divides it into various watches, or guards. For the ancients, who kept watch at night, divided the night into three watches, and some into four. And the first is the state of those who are more perfect in virtue; the second, that of the middling; the third, that of the final; so that all may be found, as he said before, that is, ready at the time of death, blessed in any case, as participating equally in the blessed life. ^D

Vers. 39. *This* — *his.* In the fifty-eighth chapter of the Gospel according to Matthew he said: *But know this, that if the householder had known at what watch the thief was coming, he would have watched, and so on.* And read the explanation there.

Vers. 40. *And* — *is to come.* There also these things are said and explained.

^A Vers. 41. *He says* — *the ration of food?* Peter, knowing that some parables and commandments are suited specifically for the chosen disciples, while others are for all the faithful in common, rightly asks about the parable which says, "Let your loins be girded," and so on. What, then, does Christ do? Seeking out the faithful and prudent steward, then declaring him blessed, He shows that it was concerning them that He spoke the parable. For they were to become stewards of the faithful, giving them in due time the ration of doctrinal food. Read also in the fifty-eighth [twenty-fourth, according to the Greek manuscript note] chapter of Matthew the exposition of that saying: "Who then is the faithful and prudent steward?" and there you will find the explanation of all these things.

Vers. 43. *Blessed* — *him.* There also these things were made clear. Vers. 43. *But if* — *he will set.* Consequentially, in that chapter, these things were also spoken and explained.

^B Vers. 47. *That* — *many.* This discourse is concerning future pastors, frightening those who know the whole will of God but do not prepare themselves—that is, do not act according to His good pleasure—and testifying that they shall be beaten with many, that is, with lashes; meaning, they shall be wretchedly tormented because, having known, they showed contempt.

Vers. 48. *But he who* — *few.* And yet he was ignorant of his master's will, but nonetheless, he too shall be beaten; for when he could have known, he did not know; yet, however, not as much as the former. The latter indeed showed contempt; the former, however, was slothful. But contempt is graver than sloth. And he signifies the faithful man who is ignorant of the will of God through sloth and unwisdom. For the unbelievers do not ignore the will of God out of sloth, but out of deliberate error and immutable wickedness.

^C Vers. 48. *To everyone* — *shall be demanded.* And this is said concerning pastors; for to them a great grace of understanding the will of God is given, for the benefit of those who are pastored; therefore, just as from those who have received many talents, much profit shall be demanded of them. That, moreover, a grace is given to those who pastor, Paul also says, writing to Timothy: "Do not neglect the gift that is in you, which was given to you through the laying on of the hands of the presbytery."

Vers. 48. *And* — *him.* The discourse is indeed exemplary; but this too is concerning the same. For to whom they entrust a large sum for business, they will require more profit from the business from him. Thus also Christ, to whom He has entrusted much grace, will require more from him. For to him is entrusted not only his own salvation, but also that of the people. ^D

Vers. 49. *Fire* — *the earth.* He now calls "fire" the faith and love for Him, showing the vehemence of it and its...

^A efficacy, which in the nineteenth chapter of the Gospel according to Matthew He called a sword. Seek there the explanation of the saying: "Think not that I am come to send peace on earth; I came not to send peace, but a sword." ^B

Vers. 49. *And... kindled?* And what more do I wish, if it is already kindled? What more do I await in the world? Saying these things, He signified that it was already kindled in the disciples, and being kindled it would no longer be extinguished, but would run through the whole world, although He Himself was about to pass from the present life.

Vers. 50. *Baptism* — *to be baptized.* He foretells more clearly concerning His own death, that "I have a baptism to be baptized with,"— which is by blood; He called His slaughter a baptism, as our purification.

Vers. 50. *And how* — *be accomplished.* And as if anxious because of the delay. He showed, however, that He was hastening to be slain for us, and voluntarily offered Himself. ^C

Vers. 51. *Suppose... division.* As we have said above, seek the explanation of "Think not that I am come to send peace on earth; I came not to send peace, but a sword" in the nineteenth chapter of the Gospel according to Matthew.

Vers. 52. *There shall be* — *three.* These things, not needing an explanation according to history, must be interpreted only according to anagoge. For one house is the soul of the faithful man; and five are its five faculties: mind, intelligence, opinion, imagination, and sense, which before the word of faith were united—that is, were in agreement in the love of pleasure. But after that word has come to them, they are divided: the three rational ones—mind, and intelligence, and opinion—against the two irrational ones, namely imagination and sense, not being in agreement with them in affection; and these two irrational ones against those three aforementioned rational ones, not being in harmony with them in immobility regarding the affections, until the reason overcomes the irrationality.

And in another way. Since man has five faculties of the soul, those aforementioned, and five senses of the body, sight, hearing, smell, taste, and touch, the house ^D can be man himself. And there will be five divided in him, namely, the three rational faculties of the soul—mind, intelligence, and opinion—against the remaining two, imagination and sense; and the two principal senses of the body, sight and hearing, against the remaining three, smell, taste, and touch, fighting against them and striving to subject them.

^A How, since He previously spoke of five, does He now bring in six? For He introduces three pairings. He does not expand the previously proposed pentad into a hexad; but through the pentad He denotes something mystical, while He adopts the hexad for the sake of an example. What then is signified by the pentad? Irreconcilability, and a lack of covenant after the faith, between those who before the reception of the faith were united by kinship and connection.

For just as in the case of five things, for instance two men and three objects, or two objects and three men, a certain reconciliation is difficult and impossible: when two men disagree about three objects, or conversely three about two—for it is absolutely necessary that either one of the three objects be divided between the two men, or the two objects be cut into three, as none of them wishes to receive a divided share. So also in the case of those who were united by kinship or connection but who are at variance regarding the faith and are divided, and who bear themselves implacably. There will be, He says, two against three, that is, as two men are at variance over three objects, and again, as three men are over two objects.

^B Then He also places examples of kinships and relationships, of those who are most close and most familiar to one another, but are divided by the very sharp sword of the faith which is brought in through the preaching: of which two pairs are of those joined by blood, and the third connection is that of marriage ties.

Additionally, regarding the same thing in another way. Two relationships against three combinations of persons: and again, three combinations of persons against two relationships. For the relationship of those who are related is twofold, back and forth, as from father to son, and from son to father, and similarly in the others. But here the combinations of the persons mentioned are threefold: father and son, mother and daughter, mother-in-law and daughter-in-law. Moreover, that which is said in Greek, ^C *epi* / *kata*, signifies "against" or "in opposition to," such as *against* three or two, to signify separation or alienation.

^D Ver. 53. *And the daughter-in-law against her mother-in-law.* These things are not to be connected to the aforementioned, but are to be read from another beginning and interpreted according to history; for they signify the division of the faithful from the unfaithful, and that the closest relationships of lineage will be separated. But seek in the nineteenth chapter of the Gospel according to Matthew the interpretation of that saying: *For I came to set a man at variance against his father*, and the rest, which is very much in conformity with the present words. Matt. x, 35. [alt-version omitted]

^A According to the anagogical sense, the father may be the mind, and his son the evil thought against which he stirs up sedition, rejecting it as harmful. The mother may be the heart; her daughter, the evil desire against which she also rises up and from which she is severed. The mother-in-law may be the Synagogue of the Jews; her daughter-in-law, the Church of the Christians, as one betrothed to Christ, who was the son of the aforementioned Synagogue according to humanity, for he sprang from her.

*He said* — *do you test?* The face of the earth and of heaven is the surface of this and that. He says, therefore: "Since you are experts at reading signs, you know how to discern the face of the earth and of the sky and, from observing it, to predict what is to come; but this time, namely the time of my coming, how do you not discern it from the observation of the legal and prophetic books, in which the signs and omens of this time are laid down, by which it is easily recognized by those who pay attention?" The discourse is directed to the Scribes, although it was spoken simply to the crowds.

*And why* — *just?* He passed to another discourse and advises, through a well-known example, that one be delivered from Satan, that is, from his works, saying: "Why do you not judge for yourselves what is right, when it is easy to judge?"

*As* — *of him.* Give an effort—that is, bring in work, diligence, struggle—to be delivered from him. ^C By the adversary he indicates Satan, the common enemy; by the magistrate, God, as the Lord of all, to whom we are led away with the enemy to give an account of our evil works. By the way, he understands the present, unstable life in which we are traveling with such an adversary of ours. This sentiment was also treated with a different intent in the fifth chapter of the Gospel according to Matthew.

*Lest* — *the judge.* For the devil, even if he is God's enemy, is yet his avenger, as David taught, saying: *That thou mightest destroy the enemy and the avenger.* ^D

*And* — *the officer.* To the angel who is in charge of the places of torment.

*And* — *prison.* To punishment.

*I tell you* — *pay.* Until you have paid back everything to which you were condemned, that is, you shall not, no, you shall not go out from there ever. For such as these are condemned to be punished eternally. Nothing prevents us from understanding what has been said also according to the explanation given in the aforementioned fifth chapter of the Gospel according to Matthew.

CAP. XLVII. Concerning the Galileans and those in Siloam.

^A Vers. 1. *There were present... of them.* These Galileans, being of the faction of Judas the Galilean, were accused of having defected from Caesar and of filling Galilee with sedition against him. Thus, at a certain time when they were gathered together and offering sacrifices, Pilate heard of this and, burning with rage, sent soldiers against them; and having slaughtered them, he mingled their blood with their sacrifices. Such are the facts of the historical event. Now, there were certain Jews present who reported this to Christ, wishing to learn whether they had suffered such things because they were sinners above all the other Galileans of their region—for this is what they themselves thought.

^B Vers. 2. *And answering...* Vers. 3. *...you will perish.* Since all were sinners in an absolute sense, those men alone suffered, so that they themselves might pay the penalty and the rest, thus warned, might be corrected. Unless, therefore, you turn from stirring up sedition against your King—that is to say, Christ—by subjecting yourselves to Him, and turn from wickedness to virtue, *you will all likewise perish*; that is, you too will be slaughtered while in the midst of your sacrifices, in which you boast and pride yourselves. And it happened just so; for at the feast of the Passover, being trapped by a siege, they were slain by the Romans.

Vers. 4. *Or...* Vers. 5. *...you will perish.* There was a question concerning these also: whether they had met such a bitter end because they were sinners above all those who dwelt in Jerusalem—for He now called sinners "debtors." He declares, therefore, ^C concerning them also, and protests that unless they repent, they will all likewise perish; that is, they too will receive a bitter end—which they did indeed receive, being cruelly consumed by the Romans. From this, let us learn that the temporal extermination of our brethren is a token of the divine wrath against all, occurring for our correction through the supreme goodness of God, and is not brought upon them solely for their own sins. Then He also puts forward a parable, by which He shows that if they do not repent, they will perish.

Vers. 6. *He said also...* Vers. 7. *...cumbereth it?* By the fruitless fig tree He indicates the Synagogue of the Jews, flourishing and green with leaves—that is to say, with legal and ^D prophetic words—but not bearing fruit, that is, virtue. The vineyard is the world, as having been planted to bring forth fruit most pleasant to God; the husbandman of the vineyard is Christ, as one who takes care of such a vineyard and cultivates the faithful; but He who possesses the fig tree is the Father, for the Synagogue of the Jews confesses Him alone as its Lord.

^A Three years, indeed, are the three governments of the Jews: that which was ruled under the judges, that under the kings, and that under the high priests. He says, therefore, "Cut it down; why does it also make the land useless?" ^B *Vers. 8. And he answering said to him, Let it alone this year also, until I dig about it, and dung it*—[or, "cast on dung"]. He intercedes for the Jews, as one who assumed humanity from the Jews, and he supplicates for his kinsmen according to the flesh, that they might be spared even this year—that is, during the time in which he was teaching—until he might dig through the hardness that was in their souls with the instrument of exhortation, and cast in dung to fertilize it, that is, the doctrine which renders them fat for fruit-bearing.

Vers. 9. And if it bear fruit…

Vers. 9. But if not, then after that thou shalt cut it down.

CAP. XLVIII. Concerning the woman who possessed a spirit of infirmity.

those who were with the ruler of the synagogue, as feigning to honor the law of the Sabbath, but defending their own envy under this pretext, and hindering the healing which was given on the Sabbath; because he healed most of all on the Sabbath, for the reason that then there was a gathering of crowds, and then he was wondered at more exceptionally. ^A Or he called them hypocrites because they pretended to know the law, but were ignorant of its understanding; for if he permitted the care of a brute animal, much more [that] of a rational one; for man is more precious than a beast. *And when he said these things*—to him. Because of the unanswerable reproof. *And all*—by him. As freed from envy, ^B and as having been benefited by him.

CAP. XLIX. Concerning the parables.

CAP. L. Concerning him who asked the Lord, whether those who are being saved are few.

^A

*For many shall be able.* Those who do not walk through the narrow gate, but through the wide one. And there you will also find regarding the wide one.

*From the time when* — *thou hast taught.* He sets forth a parable, hanging fear over those who are neglectful of their salvation. For He depicts a certain householder sitting and receiving his friends, then rising and closing the door of his house, and not allowing others to enter. By the householder, He Himself is understood; by the house, the kingdom of heaven. And by his sitting and receiving his friends, it is signified that He waits until the end of the world, and receives those who are worthy; but by his rising and closing the door, the end of the world is denoted. ^B Those standing outside could be the unbelieving Jews, seeking to enter, and saying to God: *We have eaten and drunk before thee*. For when sacrificing, they ate and drank near the temple; and that, *Thou hast taught in our streets*, - calling the synagogues "streets," in which God taught them, speaking through the legal and prophetic books, which were read to them in the synagogues.

But those standing outside, and saying such things, could also be negligent believers, who have eaten and drunk before Him His precious body, and His holy blood, and in whose synagogues He taught through the Gospel, and through the other God-inspired Scriptures.

*And he shall say* — *are.* Just as He knows those who know Him, so again He voluntarily ignores those who voluntarily ignore Him, and rejects those who reject Him. But they reject Him voluntarily, not only the unbelieving Jews, but also the negligent believers: the former voluntarily blinding and deafening themselves to His miracles and teachings; ^C the latter, out of sloth, despising His commandments, although they know that he who despises them, despises Him.

*Depart* — *injustice.* That is, sin; for everyone who sins commits an injustice, either against himself only, or also against another.

*There* — *of teeth.* "There," stands for "then," at that time there shall be the wailing that receives no consolation, and the gnashing of teeth, which arises from intolerable pain.

*When* — *outside.* This is said primarily to the Jews, who were prideful because they were the seed of Abraham and the others.

*And they shall come* — *of God.* They shall come to the faith and to the pleasing of God, those from the nations, from the four parts of the world, from the east and the west, and from the north and the south. For by the north, the northern part is signified; but by the ^D

south, the midday. And he calls the reclining, rest and enjoyment.

Vers. 30. *And behold — first.* The faithful from the nations, who seem indeed to be last now, as those who learned of the Son last; but they shall be first then, because of their sincere faith.

*And they are — last.* The unbelieving Jews, who seem indeed to be first now, as those who learned of God first; for, "Israel," he says, "is my firstborn Son." But they shall be last then, because of their unbelief. The saying also applies to the faithful who seem to be last in the present life, but shall be first in the age to come, and conversely. ^B

Cap. LI. Concerning those who were urging him to depart on account of Herod.

Vers. 31. *On that day — to kill.* Having heard that they would be cast out, and that they would be last, they were inflamed with anger, and feigning benevolence, they advised him to go out and depart; under a pretext, that he might not be killed by Herod; but in truth, so that he might not be present and performing miracles, and be glorified and attract the crowd.

Vers. 32. *And he said — I am perfected.* Having known their craftiness, he answers benignly and wisely, saying: *Go, and tell that fox,* that is, tell of the deceit and the perversity that is in you; for such is the fox. For even if the speech seems to be ^C attributed to Herod, it still looks toward them. Moreover, "today and tomorrow," even if they appear as signs of counted days, still they signify the brevity of time. For we are accustomed, when we wish to indicate a little time, to say "today and tomorrow." Likewise also, what he says: *On the third [day] I am perfected,* signifies that he was not to die long afterward. And he said these things, soothing their anger and envy.

Vers. 33. *Nevertheless — to walk.* Some say that he speaks of "today and tomorrow" concerning two days in which he was about to perform miracles there; and the third, the one after them, in which he says he is to be perfected, that is, to begin the journey toward death, and to walk toward Jerusalem.

I must work the things I said *today and tomorrow*, that is, for a little time, ^D and walk *the day after*, that is, on the following day, to depart from the present life, that is, after this to be put to death by you, who hold the primacy in Jerusalem.

Vers. 33. *Because — Jerusalem.* He said this ironically, upbraiding Jerusalem as a slayer of prophets. The sense of the saying is of this kind: that since it calls me a prophet, it will certainly kill me. It is impossible

for, or, it is unaccustomed for a prophet to be slain except in her.

CAP. XIV.

Vers. 34. *Jerusalem* — *noluistis*. Matthew also wrote this in the fifty-sixth chapter, and you may read the explanation of them there. Now, however, he calls the multitude of the young a "nest."

Vers. 35. *Ecce* — *vestra*. Namely, deserted, as Matthew added; where this saying also is consequently explained.

*Dico* — *Domini*. Until the time comes when you shall say this. And you will find the interpretation of all these things in that chapter, following properly.

CAP. LII. Of the Dropsical Man.

Cap. XIV. Vers. 1. *And it came to pass* — *him*. And this Pharisee invited Him to a meal as a prophet, desiring to hunt for the reputation that he did not envy Him. For there were some among the Pharisees who were half-evil, and who were more distinguished than the others. Christ followed, however, making the meal in his house an occasion for utility; but the other Pharisees were watching Him, to see if He would do anything against the law on the Sabbath.

Vers. 2. *And behold* — *him*. He was standing, and not daring to seek a cure on account of the Sabbath and the Pharisees; but he appeared there only so that, having seen him, He might take pity on him of His own accord and free him from the dropsy.

Vers. 3. *And* — *Pharisees*. Who were also invited there at the same time.

*And saying* — *held their peace*. For they were silenced when asked a similar question elsewhere. For they could not say that the law forbade doing good on the Sabbath.

Vers. 4. *And* — *let him go*. *Taking hold of*, that is, having touched him.

Vers. 5. *And answering* — *Sabbath*? For that is what the law permitted. For if it did not forbid an irrational animal from being pulled out of danger on the Sabbath, how much more so a rational one, for whose benefit the irrational one existed. O depth of wisdom! How, in healing on the Sabbath at different times, He used different defenses, and all of them unanswerable; teaching that the law commanded to cease from bodily works, that is, to rest, but not from spiritual ones.

Vers. 6. *And not* — *these things*. Since the truth was manifest.

CAP. LIII. Of not coveting the first places at table.

Vers. 7. *He spoke* — *chose*. *Marking*, that is, reproving or being indignant, because they were choosing the first places at table: for He saw them then doing this.

^A *Vers. 7. Speaking to them. To each one of them.* *Vers. 8. When — Vers. 9. take.* He warns them not to leap ahead into preferences, nor to put themselves before others. Weaving his admonition through a parable, he reproves them without causing offense; for such are parabolic admonitions. Through the "nuptials" he signified every luncheon and every dinner; for being invited to nuptials seemed more honorable than being called to a luncheon or dinner.

*Vers. 10. But — with you.* He expands the discourse, showing that confusion arises from impudence, and glory from modesty; and from both sides he exhorts them to humility. Then he brings in a universal maxim for the confirmation of his exhortation, saying: *Vers. 11. For everyone — shall be exalted.* The one shall be humbled, but the other shall be exalted, not only before men who judge rightly, but even more so before God.

*Vers. 12. He was saying — Vers. 14. of the just.* Observe the argument for complete utility. He made a banquet; for after he had admonished those things which pertained most to the guests, he also admonishes what is expedient for the host. ^B He did not say, "When you make nuptials," but, "When you make a luncheon or dinner." For at nuptials it is necessary to invite friends, and brothers, and kinsmen, and wealthy neighbors, for the honor of the nuptials. Some, however, say that by "luncheon" and "dinner," nuptials are also to be understood. He calls a reception, an entertainment, or a feast, a "reception" (δοχήν). It is a pedagogical manner not only to forbid evil things, but also to propose good things: such as, "Do not do this, but do that."

Neither did he offer these admonitions in contumely of friendship, and fraternity, and kinship, and other such things, but that knowing what is better, we might prefer it, and not sell our kindnesses to those who do not need them in view of a return. ^C For it is necessary to seek to please God rather than men, and to seek retribution from God rather than from men. It is fitting also for a spiritual host to call together the poor who are in want of knowledge, and those who are paralyzed in their minds, and those who are lame in their active life, and those who are blind in their contemplative life; for those who are not such do not stand in need of this banquet.

^D ++ Since the small-minded call friends and brothers, kinsmen and wealthy neighbors, for the sake of the benefit in the immediate present; but the great-souled act much more beautifully and honorably, as the Lord showed.

^C

CAP. LIV. Concerning the invited to the supper.

Vers. 15. *And when he heard these things*—Vers. 16. *Many.* He introduces a parable to show that no one who does not obey Him will enjoy the kingdom of God. He called God man, as well as Father, as one who is philanthropic, and the "great supper" ^D signifies the ineffable enjoyment of the kingdom of God. He calls this a supper indiscriminately now; for in the fifty-first chapter according to Matthew, he called it a "dinner." And he "called many," that is to say, the twelve tribes of Israel. For these, before all the nations, had been called as the chosen people of God. ^A

† The Creator of all things and God the Father made a great supper, that is, the evangelical dispensation, so that all might come to it. He calls it a supper, not a dinner, because it is in the last times and as it were at the sunset of this age. He therefore prepared the putting away of sins, the participation of the Holy Spirit, the glory of adoption, the kingdom of heaven, and the prophecies of the Gospels.

*And all.* He calls himself the servant of the Father, as he took the form of a servant, who was sent according to his humanity to the Jews, calling them to the aforementioned enjoyment, through the Gospel. ^B

*And all.* From one agreement, that is, together, commonly.

*The first*—*to come.* The various excuses indicate nothing else but the various passions, by which they were deprived of the aforementioned enjoyment; for one, having been gripped by this, another by that, and another by that, rejected ^C the Gospel, by which it was possible to obtain this, as being contrary to their own intentions. And the phrase "I ask thee" is here used instead of "I beseech thee," as we have also explained in various places.

[Some, however, say that the field denotes the pursuit of possessions; the yoke of oxen, bodily labor; and the woman, the pursuit of pleasure.]

*And these things.* He said this, not as one ignorant of the Father's rejection of them, but because of the sequence of the parable. And...

for it is the custom for those sent to call some to return and report concerning them.

^A Ver. 21. *Then—hither.* Those who refused were the high priests and Scribes and Pharisees, and as many as were more honorable than the multitude; but these, who were brought in in their place, are the common and herd-like and vulgar people—poor and maimed and halt and blind—who were considered by those others as ignorant and unlearned, who rather obeyed Christ when He taught. Or understand this also concerning those who were subject to such sensible infirmities: who, having been delivered from them, were brought in through faith to the aforementioned enjoyment. [For the Father sent the Son; but the Son, the apostles. For He said: *As You sent Me into the world, I also have sent them into the world.*]

^B Ver. 22. *And He said—is.* The word is humane and kind, suggesting also concerning the Gentiles.

Ver. 23. *And said—to come in.* The *ways* are the dwellings of the Gentiles, as being not walled about by the law and by the visitation of God, just as the dwelling of the Jews is, and as having been trodden underfoot by demons; similarly also the *hedges*, as being fenced about with the thorns of sin, and as having a surrounding wall worthy of fire.

^C But He commanded that those from the Gentiles be *compelled*, not by ordering that violence be used, but by indicating that the preaching must be applied to them more intensely and more persistently, as they are held fast by demons and are sleeping in the deep darkness of deceit.

Ver. 23. *That—my.* For He wishes all to be brought in because of the immense riches of His goodness.

Ver. 24. *I say—supper.* As those who were disobedient and rejected the calling, that is, the preaching. For this reason, therefore, the whole parable was composed, as we said at the beginning of it.

Ver. 25. *And went—many.* In another time, evidently.

^D Ver. 25. *And turning—disciple to be.* Knowing that they indeed wanted to follow Him, but were held back by the bonds of their attachment to the aforementioned persons, He openly protests that whoever of those coming to Him through faith does not hate the aforementioned persons, when they become an impediment to the love toward God and to the journey toward Christ—either because they are unbelievers or because they think on worldly things—cannot be His disciple. For he who obeys them will be disobedient to Him, because they want him to live carnally, but He teaches him to conduct himself spiritually.

^A Honor must indeed be given to father and mother; but God must be honored before them. By mentioning those of nearer kindred, He signified every beloved person. He added, and what is greater, "yea, and his own soul also," that is, his own will as well, when it happens to be contrary to the will of God. For it is necessary that the true disciple of Christ should be utterly detached from the love of the flesh and the soul, or rather of his own will, in spiritual contests.

— "And whoever—My disciple." Whoever does not carry in his memory his own death. For by the cross He signified death, because then the cross was the instrument of death, as it is also said in the thirty-third chapter according to Matthew. Whoever does not carry the mortification of himself—I mean, that of his own flesh—according to pleasure. But since the aversion to a life of pleasure is, in a certain way, an exhortation to a laborious way of life, He consoles and teaches by example that he who wishes to be His disciple must prepare himself for the endurance of every temptation. For it is written: "If you come to serve the Lord, prepare your soul for temptation." ^B

CAP. LV. Parable of building a tower.

"For who—to finish." Just as he who wishes to build a material tower ought first to calculate the expense in money; so too, he who wishes to build an intellectual tower—I mean, the construction of virtues—ought first to measure his endurance in temptations, so that, being prepared, he may easily bear them when they befall him. Then, by another example, He stirs them up to perseverance.

— "Or what—against him?" In the same way again, just as a king who is going to war ought to deliberate beforehand, so this man also ought to deliberate whether he is able, with the few commandments of the Gospel, to array himself against Satan, who comes against him with many demons, machines, and passions.

"But if not—towards peace." He asks, that is, He entreats and seeks what pertains to peace. But He added these words, not exhorting those who are not able to resist to make peace with Satan—for how could that be done with the murderer of men and the destroyer of souls?—but He used the logical consequence of the example, ^C as He also did above. At the same time, this is also for the shame of those who, after having become disciples, grow soft. For this too is a mode of speech intended to stimulate one to fortitude, in the way that we are accustomed to say that it is better not to begin such2 a work than, having begun it, not to finish it. ^D

Especially since this signifies the one who truly is a disciple or desires to be one. For he who does not renounce, as Christ taught, is not truly a disciple; but he who is not truly a disciple, yet bears the name of disciple while possessing works not corresponding to those of a disciple, makes peace with Satan, performing things pleasing to him. ^A

Vers. 33. *Ita — discipulus.* Thus, as He protested above, saying: If anyone does not do this and that, he cannot be My disciple.

Vers. 34. *Bona res est sal.* By salt He now calls the word of teaching. Mark also writes near the end of his twenty-seventh chapter of his Gospel: *Bona res est sal*; and seek there its explanation.

Vers. 34. *Quod si — condietur?* In that same chapter, it is spoken of this as well.

Vers. 35. *Neque — est.* By "earth" He now means the disciples, as being fattened and benefited; by "dung" [or refuse], the teachers, as those providing fat and benefit. He says, therefore: If the word of teaching is corrupted by evil dogmas, it is neither fit, that is, useful, for those who learn, nor for those who teach.

Vers. 35. *Foras projiciunt illum.* As useless.

Vers. 33. *Qui habet — audiat.* This has been explained frequently.

CAP. XV. Vers. 1. *Appropinquabant autem — Vers. 2. illis.* Even in the fourteenth chapter of Matthew, they said to His disciples: Why does your Master eat with publicans and sinners? ^B

CAP. LVI. *Parabola de centum ovibus.* [Parable of the hundred sheep.]

Vers. 3. *Dixit — Vers. 4. eam.* Parabolically He shuts their mouths, teaching that He was made man not for the just, but for sinners. Also, Matthew wrote this parable in his thirty-eighth chapter, and read there its explanation, which is beautifully set forth.

Vers. 5. *Cumque invenerit — gaudens.* This is an evident sign of the love and providence which He had toward our race.

Vers. 6. *Et veniens — quam perditeram.* Understand heaven as His house: *Qui habitas*, He says, *in cælis*. And understand "friends" and "neighbors" as the angels. "Friends," inasmuch as they love what He loves; ^D "neighbors," as those who are near to Him. This the parable now figures, showing that at such a finding even the angels of God rejoice, inasmuch as they themselves are kind toward men.

Vers. 7. *Dico — pœnitentia.* Thus; how? Just as the parable taught. The rational sheep is therefore lost when it separates itself far from the divine commandments; it is found, however, when it returns to its senses through repentance and [continues...]

^A is restored to its proper place. Then he also presents another parable concerning the joy which arises from the finding of that which was lost.

“Or what woman...” — “...had lost.” Just as the woman does the things mentioned, so also the love for mankind of the Son of God has acted. For, having lost one drachma, that is, human nature, when it was buried in the passions, he lit a lamp, that is, he revealed in the world his own flesh, according to Gregory the Theologian, shining not only with the lightning of divinity but also with the light of purity, and illuminating those who were darkened by error; and he swept the house, that is, he cleansed the dwelling place of men, I mean the world, by driving away the darkness of sin that was poured out upon it and clearing out the layer of passions lying upon it; and seeking diligently, ^B by going around through the cities and villages, and sending out the disciples into all the world, he found that which was sought; and he called together his friends and neighbors, that is, the ministering hosts, for the communion of such joy.

“Thus...” — “...who repents.” Not only over many, but also over one. This is proof that God vehemently thirsts for the repentance of every sinner. He called the orders "drachmae," as having the character and imprint of God the King.

Some, therefore, have thought that all the orders are one hundred, relying on the parable of the hundred sheep. Others, however, taking the other parable of the ten drachmae as their support, say that these are ten. Nine, indeed, are the heavenly ones, according to Dionysius the Areopagite: Thrones, Cherubim, Seraphim, Dominions, Powers, Authorities, Principalities, Archangels, and Angels; the tenth, however, is the earthly one, ^C namely, men. But I think that both the hundred and the ten, in these parables, do not signify differences in numbers, but only a perfect multitude of orders. For both the hundred and the ten are a perfect multitude. And we call them a perfect multitude of these orders because there are as many of them as there ought to be. But how did he say, “I have found the drachma which I had lost,” seeing that the whole race did not repent? We say, therefore, that since everything that he found was a lost drachma, he reasonably called even this "a lost drachma."

CAP. LVII. Concerning the two sons, of whom the younger lived riotously.

“He said...” — “...substance.” He also introduces another highly beneficial parable, showing both the power of the repentance of those who have sinned and the magnitude of the love for mankind of God; and through this he urges those who are in sins toward repentance, ^D calling the lover of mankind, the Father and God, "a man," who

^A is human; and his two sons, every righteous man and every sinner; for he is the Father both of the righteous and of the sinners, insofar as they have been adopted by him through the washing of regeneration; for the discourse is about the faithful. He called the sinner the "younger" as being childish in mind and easily deceived, who also asked for the portion of the substance that fell to him: this is the free will, which was owed to him by nature. For everyone who is childish in mind seeks for free will. Or, by the "portion of the substance" he means the grace owed from baptism. For to every person baptized, divine grace is given. And substance, that is, the riches of God, are the spiritual gifts, which he distributes to the faithful.

† Not because he is younger in time, but because he is needy in understanding and unstable in mind.

† As if he were saying: I do not want the necessity of serving to constrain me; for my will is free. If I wish, I am modest; if I do not wish, I cannot be compelled. The Father, therefore, candidly imparted it; for the Lord wishes that he be served voluntarily. Then he traveled to a far country. To where? Not from place to place, but he departed in mind from God, and God from him; on account of which there also occurred for him a severe famine, not a famine of bread and water, but a famine of hearing the word of God; because a famine of good things is intense.

Verse 13. *And the substance.* He divided the free will to them, clearly; for to divide the substance or the faculties to the sons is nothing other than to leave them to their free will: for God compels no one who does not wish to obey him. Or he also divided to them the appropriate gifts, as has been said.

Verse 13. *And a far country.* The elder remained with the father, as one prudent: but the younger, having gathered all things, that is, the free will and the divine gift, or all his own desires, that is, having been established as lord of them, traveled to a far country ^B to sin, which is situated far from God: for those who sin become far from God, not by separation of place, but of virtue.

Verse 13. *And there — his* [substance]. He corrupted the gift which he had received from baptism, that is, the nobility of the soul, the aptitude for virtues. For these and such things were his substance and riches.

Verse 13. *Living — riotously.* Prodigally, intemperately, voluptuously, lasciviously.

Verse 14. *And when he had spent all.* When he had cast away, or rejected, whatever good things he had from God.

Verse 14. *There arose — that.* For where the grain of divine fear is not sown, there is a severe famine, not of bread, but of virtue; where there is fertility of every evil, there is sterility of every good.

Verse 14. *And to be in want.* To be poor, every good thing having flowed away from him, and only incontinence being left behind.

Verse 15. *Of that.* The citizens of that country, that is, of sin, are the demons. Having been drawn away, therefore, from the Father, O what great foolishness! he cleaved to the enemy: and he who ^D

^A had not endured to obey the most humane God, served the most inhuman demon.

Vers. 15. *Atque — porcos*. Thus do demons reward those who cleave to them. The passage signifies the extreme servitude of the wretch, to whom the most unworthy things are commanded. For this reason Christ expands the parable and describes in detail the features of the calamity, so that we may learn what sort of things those suffer who depart from the commandments of God and walk according to their own will.

The "far country" of the demon may be taken as shameful habitual practices; the swine, as the pleasure-loving and muddied thoughts which the wretch was ordered to feed and cherish. ^B

Vers. 16. *Et — porci*. The husks, according to anagogical interpretation, are the pleasures with which the aforementioned thoughts are nourished. For just as those things are sweet to the taste for a short time, but leave a persistent bitterness afterward, so also these have what is sweet only at first and for a time; but what is bitter is later and eternal.

Vers. 16. *Nec quisquam illi dabat*. No one was giving to him to satiety; for demons of this kind do not allow anyone to be satisfied with pleasures, lest he quickly cease from sin; but they always excite the appetite and arouse it when it is failing.

Vers. 17. *In se autem reversus*. Having become master of himself, that is, having come to his senses as if from drunkenness and a stupor; for the wretched condition awakened him.

Vers. 17. *Dixit — pereo*. By hirelings, understand for me those who are still catechumens and are not yet adopted through baptism, to whom the wage of faith—namely, adoption—is given; and by bread, the doctrines that nourish souls. He says, therefore, from the depth of his heart: "O how many hirelings of my father have not only food for the soul, but even delicacies!"—for that is what to have abundance signifies—"but I, who am a son, perish of hunger." The Savior, narrating these things and those that follow parabolically, delivers to us a model of true repentance.

Vers. 18. *Surgens — meum*. Rising from the fall ^C of sin. † I will return in an honest manner to that place from which I departed in a wicked one.

Vers. 18. *Dicamque — cœlum*. That is, having preferred the earth to it, or earthly things to heavenly blessings. † For I fear the sight of the firmament, as if it were the voice of an accuser.

Vers. 18. *Et coram te*. That is, also against Thee, as one who has put my own will before Thine. † I fear to look upon the light of Thy divinity: for I have sordid eyes of body and soul.

Vers. 19. *Nec — tuus*. Because I have conducted myself unworthily of such a father.

Vers. 19. *Fac — tuis*. Since I have fallen from the first order, deem me worthy of the second: only do not cast me off entirely. The discourse is persuasive, and touches a paternal ^D heart.

Vers. 20. *— his*. That is, he was coming, having taken confidence in His mercy; for it is necessary not only to will what is good, but also to perform what has been purposed. ^A

Vers. 20. *When — his*. O most sharp gaze of one who is compassionate! As soon as anyone has thought to repent, He sees him at that very moment, being always ready for the reception of those who turn back, and taking hold of them immediately from the very outset of their repentance. Hence, therefore, the parable proclaims the unsurpassable compassion and the incomparable affection of the heavenly Father, and how great and what kind of sympathy He shows toward those who return.

*— and was moved with compassion*. For He was a Father, and not only this, but also the God of mercy.

Vers. 20. *— him*. Out of exceeding joy, He did not wait for him to arrive, but went out to meet him, and not simply so, but ^B running, so that the vehemence of His love might be manifest; and He fell upon his neck, assuring him that He had remitted all his sin to him; and He kissed him as a desirable son—him who, until his repentance, had been defiled and abominable.

O wondrous reconciliation! What shall I say, or what shall I speak of concerning the ineffable kindness of God? For when I look toward the boundless ocean of it, my speech is cut off, nor do I have anything left to say; but I only shout this with a clear and free voice: that repentance accomplishes great things, easily bending Him who is easy to be bent—namely, our merciful God. Yet those things recorded are most fitting to a human, which He says He did for an ^C even clearer teaching of His own sympathy and reconciliation, since He also represented Him as a man at the beginning of the parable.

Vers. 21. *Says — son*. What he had thought to say, these things he now says with his whole heart, that we may learn from here that it is necessary, even after reconciliation, to confess with all our heart that we have sinned, and to condemn ourselves.

Vers. 22. *He said — his*. To the priests of the Church: for these minister to God for the salvation of those who are converted.

Vers. 22. *Bring forth — him*. The first, most precious [garment], which is purity or grace, by which he is guarded: he who had lost the faith, ^D separated from the Father; he who stripped himself of the knowledge of the truth: and clothe him.

Vers. 22. *— his*. A pledge of intimacy with God, or a seal upon his activity, so that it may remain unassailed by snares.

Vers. 22. *And sandals on the feet*. That is, a guard for the journey of his way of life.

*Various readings and notes.*

† As if shod in the preparation of the Gospel of peace, he may trample upon serpents and scorpions, that is, the opposing powers.

*Vers. 23. And kill it.* The fatted calf is the holy body of Christ: a calf, indeed, as one not broken by the yoke and weight of sin; fatted, as one fattened by virtues and kept for slaughter for the sake of sinners.

*Vers. 23. And let us eat and be merry.* He himself mentions eating, signifying the communion of joy. ^A

*Vers. 24. For he was found.* He calls the state resulting from sin death and loss; but he calls the state resulting from repentance life and finding.

*Vers. 24. And they began to be merry.* This is clear.

*Vers. 25. He was in the field.* Laboring in the field of virtues.

*Vers. 25. And as... choruses.* Such a one comes through progress, but approaches the house of God through perfection, and hears musical harmony, because of the harmony of the son toward the father, which he achieved through repentance; and [hears] the choruses, because of the joy that was therein; for in the house of God there is a pure sound ^B of those celebrating a feast.

*Vers. 26. And these... One of the servants.* For through an angel divine mysteries are revealed; he now calls the servants "boys"—now the angels are the servants of God.

*Vers. 27. And he is come.* He is present, having returned.

*Vers. 27. And he received him. Having cast off the disease through repentance.*

*Vers. 28. He was angry... go in.* The parable now depicts this man as angry and unwilling to enter, not because he was envious—for there is no sorrow among the righteous over the salvation of their brothers—but that he might set forth the excess of God’s goodness. For such indignation indicates that ^C He shows so much grace and joy toward those who repent, that it might stir envy in others. This, moreover, the parable of the laborers hired for a wage in the forty-second chapter of [the Gospel] according to Matthew has also done; for in that one, too, those who were first murmured.

*Vers. 28. The father therefore... him.* As one who is a lover of his children and wise, he honors him who has returned, and entreats him who has remained.

*Vers. 29. But he... be merry.* The saints do not say such things to God, but this justification is also shaped in accordance with his anger, for the reason we have mentioned. ^D For those who are envious are accustomed to complain of such things.

Some, therefore, understanding by "the kid" the smallest pleasure, and by "friends" [his] desires, say that he said this: "To me you never granted even the smallest pleasure, so that I might make merry with my desires."

As for us, we must not curiously investigate who the kid is, or who the friends are; for in such matters, subtle questions and disputes are dangerous, as we have protested in many of our parables. ^A

Vers. 30. *But when... fatted.* These things also are of the same sequence and were fashioned in a similar way. By "the substance of God," he means the gifts or grace, as has been indicated above; by "harlots," the desires for pleasures. Vers. 31. *And he said...* Never departing from me, but always fulfilling my commandments. Vers. 31. *And... are.* For being such, you will possess all my things by hereditary right; for such children receive as an inheritance the kingdom of the Father and of God. Do not be sad, therefore, for you have been injured in nothing. Having thus gently consoled him, he subsequently answers also concerning those things which had been done for his brother. Vers. 32. *To make merry — and was found.* He shows that joy and gladness were necessary. For who, when he has seen one dead come to life, does not rejoice? And who, having found what was lost, does not exult? You have seen how, even when he had departed into a foreign country, he bore it patiently, and when he returned, he received him with great joy; and not only did he not demand an account of his property, but he also deemed him worthy of gifts, and not only did he not reproach him, but he even defended him. Truly great is your kindness, O Lord, and no speech will suffice to express our thanksgiving for it. Would that we also, who have equally with the prodigal departed into a foreign country and squandered our wealth, might show an equal conversion, and be deemed worthy of an equal kindness. ^B

CHAPTER LVIII. Concerning the Unjust Steward.

^A *“And he said — I am ashamed.”* For after death, no one can work. For the present time is for work; ^B the future, however, is for retribution, and it will be useless to entreat.

*“I know what I shall do.”* He knew this, having been instructed by the Scriptures.

*“That when... their houses.”* These, about whom he knew, are those who are about to be mentioned.

*“And having called... eighty.”* It is superfluous to examine who is the debtor of the oil, and who of the wheat, and why each owed a hundred, and what the bill of debt was, and why the former wrote fifty and the latter eighty, and similar things found in the present parable. For they were contrived for no other reason than that it might be shown that the aforementioned steward, while he had time for stewardship, prudently misused his master’s goods for his own advantage, and by them procured salvation for himself for the future—so that from this, those who possess wealth might learn that they, having been appointed its stewards while they have the time of life, must prudently misuse God’s goods for their own advantage, and by them, by benefitting the poor, procure for themselves salvation for the future. The *batus*, therefore, was a measure of oil; the *corus*, a measure of wheat.

^C *“And he commended... had done wisely.”* As is clear, he left it to the listeners to deduce the rest. For if the master, having been wronged, commended the unrighteous steward—that is, the one who managed his own salvation out of unrighteousness—much more will God, who is in no way affected by unrighteousness, commend the steward of righteousness. For righteousness is the distributing of one’s surplus to the poor.

*“Because... are their own.”* He calls "sons of this age" those who are attached to the world; for he termed the world an "age." He calls "sons of light" those who have separated themselves from the world. ^D And he says that these are wiser than those, in this one respect: that they have care for the future, as the example of the aforementioned steward showed. But the discourse exhorts those who are negligent of the future.

*“And I say to you... of the unrighteous mammon.”* Mammon is the word for riches among the Hebrews. He called it "of unrighteousness," or "of iniquity," because it is stored up through iniquity, which consists in this: that one’s surplus is not distributed to the poor. Therefore, he says, since you have thus far managed badly, and have badly spent the riches of unrighteousness entrusted to you, even if late, at least make

^A friends for yourselves from them, the poor, in imitation of the parable already spoken.

Ver. 9. *Ut cum... tabernacula.* That when you depart from here by death, they may prepare for you a place in the eternal tabernacles, having themselves first become hosts there.

Ver. 10. *Qui fidelis... iniquus est.* He who is faithful in a very little is worthy of much, and he who is unrighteous in a very little is unworthy of much. He calls earthly riches the "very little," but the heavenly [riches] the "much."

Ver. 11. *Si ergo...* Because you have managed them badly.

Ver. 11. *Quod... credit?* The true riches of the kingdom of God.

Ver. 12. *Et si... dabit?* Similarly, he calls earthly riches "alien," inasmuch as they do not remain with the possessor; but heavenly [riches] he calls "our own," ^B as they remain with the one who has been deemed worthy of them.

Ver. 13. *Nullus... contemnet.* He also said these things in the fifth chapter of the Gospel according to Matthew, and read in that place the explanation of: *No one can serve two masters.*

Ver. 13. *Non potestis... mammona.* Consistently, it is spoken of and interpreted there regarding this as well.

Ver. 14. *Audiebant... illum.* They held him in contempt, themselves vile and detestable.

Ver. 15. *Et ait—hominibus.* Who consider yourselves righteous.

Ver. 15. *Deus autem... vestra.* Full of sins and detestable.

Ver. 15. *Quod... Deo.* Even if, he says, you have failed in nothing else, the fact that you think highly of yourselves before men is an abomination before God, and makes the proud detestable. ^C

Ver. 16. *Lex... Joannem.* The law of prophesying, and the prophets—that is, those who prophesied concerning me—prophesied until John; for Matthew added this. But after this, neither the law nor the prophets; but what then?

Ver. 16. *Ab... annuntiatur.* It is no longer prophesied obscurely, but is clearly announced. For John himself first evangelized it, saying: *Repent, for the kingdom of heaven is at hand.* By "kingdom of God" now, he means faith in Him, as being a pledge ^D of the kingdom of heaven—that is, of the enjoyment of heavenly goods.

Ver. 16. *Et... vim facit.* Every wise man does violence to it.

drawing himself away, extracted by the love of the world and by unbelief: ^A but you, being senseless and slothful, are deservedly unbelieving.

*Facilius cadere.* In this place he called the Law the whole Old Testament, in which it is frequently predicted that they would fall away from intimacy with God. He says, therefore: It is easier for heaven and earth to pass away than for the least part of those things which have been announced by Scripture concerning their fall on account of unbelief to fail, or to be rendered void.

*Quisquis adulterium committit.* Now, indeed, he said these things without being asked, censuring certain persons who were then offending in such matters; but in the fortieth chapter of the Gospel according to Matthew, being interrogated by the Pharisees whether it is lawful for a man to divorce his wife for any cause, he gave a broader answer. ^B Read therefore the whole of his exegesis there.

CAP. LIX. Concerning the rich man and Lazarus.

*Homo dives.* Since he had taught many times frequently about the love of poverty, he now by a parable also strikes fear into those rich men who are hard of heart and ungenerous, narrating things that are yet to come as if they had already occurred; for the retribution of those things which are done in this life is not yet given, since the judgment is not yet present, clearly manifesting what kinds of vengeance await the rich, who are moved by no affection of compassion, and what kinds of refreshing the poor shall receive, who have endured labors. We learn other useful things also through this parable.

*Qui... bysso.* He adorned his body with most precious and ^C splendid garments.

*Epulabatur... splendide.* Richly.

*Mendicus... Lazarus.* He did not provide the name of the rich man, as one worthy of hatred. For it is written concerning the wicked: *I will not be mindful of their names with my lips*; but he added the name of the beggar, as one worthy of love.

But some say, from the tradition of the Hebrews, that about those times that rich man had been called Ninevis, and this beggar Lazarus. But after both had died, Christ fashioned a parable concerning the things done by them, and narrated their future retributions as if they had already happened, inspiring fear in those who had adhered to that rich man, as we have said; but to those who related to this poor man, he brought consolation, and utility to both these and those.

*Qui... ulcera ejus.* He was ^D so weak in body that he could not even drive away the dogs. O the cruelty and the stupor-induced insensibility! That he, established in such good things, should despise one placed in so many evils and calamities, and that, too,

^A a testament to his fortitude and patience, that while he was in such a state, and [the other] in such a state, he did not blaspheme nor murmur!

Vers. 22. *And it came to pass — Abraham.* In order that the wealthy man, who was a hater of strangers, might see the stranger Lazarus at the side of the lover of hospitality, Abraham, and have this as a refutation of his own lack of hospitality. Observe also that the souls of sinners are demanded violently and harshly: "Fool," he says, "this night they demand your soul from you." But those of the just are led away piously, escorted by angels as if by guards.

Vers. 22. *And died — and was buried.* Concerning the beggar he did not say that he was buried, because the burial of the poor is usually neglected; but concerning the rich man he says it with emphasis, on account of the ^B great expense of the burials of the wealthy.

Vers. 23. *And in his bosom.* He calls Hades the place of punishment. From this parable we learn that in the age to come not only do sinners see the just, and the just see the sinners, but they also recognize them. And the sinners indeed see the enjoyments of the just, so that they might grieve all the more, seeing of what good things they have been deprived; but the just see the punishments of the sinners, so that they might rejoice all the more, observing how great are the torments they have escaped. They recognize one another, so that they may know among whom these are, concerning whom they were ignorant before they died. But at that time the just do not intercede with God for the sinners, knowing that they have been condemned together ^C with the devil and his angels. And just as it is vain and unacceptable to pray for the demons, so is it also for these, as Gregory the Dialogist said. Moreover, they do not grieve, even though they be naturally compassionate; for at that time pain, and sorrow, and groaning flee from them, that they may rejoice in purity.

† These things says Gregory the Dialogist; but other Fathers say that the just are not seen by the sinners, nor the sinners by the just. For the former abide in light, the latter in darkness; and light and darkness are far removed from one another. Furthermore, since those are wholly light, they would not in the least desire to look toward darkness; and these, being wholly darkness, cannot look toward the light. For indeed, to the sinners, the light itself would be a consolation for their ^D pain, and to the just, the darkness would bring a lessening of their pleasure. They say, therefore, that this is proposed in this parable by way of a parabolic principle, and in order that the discourse might be more fearful and more persuasive. It is necessary, however, to know both these and those; for they are of the saints, and they harm piety not at all.

Vers. 24. *And he cried - this.* See how much his torture has made him wise. For him whom he had despised when lying near, him he now sees clearly from afar. Nor did he beseech him, this one, Lazarus.

^A And he besought Abraham, thinking that he was unaware of his circumstances. For just as to Lazarus previously, while he was in such great evils, it was an addition to his calamities to look upon the rich man in such great goods, so also to the rich man now, when he is in such great torments, it is an addition to his punishments to look upon Lazarus in such great goods.

*He said — "You are suffering."* He does not reproach him for his inhumanity, but answers him gently; for it is written: "Do not distress a humbled soul" (Eccli. iv, 3). And he calls him "son," as a patriarch and as an elder. He did not say, "You took," but, "You received, your good things in your lifetime, and Lazarus likewise the bad things." For "to receive" is used in the case of things that are owed; and it is signified clearly from this that even the rich man, although he was a sinner, nevertheless had some virtue for which he received, while living, the good things that were owed to him; and Lazarus, although he was righteous, nevertheless had some vice for which he also, ^B while yet living, received the bad things that were owed to him. For no one among men is devoid of virtue, not even the very wicked; and no one is devoid of vice, not even the very good. And therefore, having died, they departed, the one possessing vice in its pure state, and the other having acquired virtue in its pure state.

*And besides — "they cross."* By a "great chasm" he means the unassailable decree of God, as though by a chasm, preventing the intercourse of these and those.

*He said — "Father. I beseech you."*

*That — "of torture."* Failing in his prayer for himself, he pleads for his brothers, giving us to understand that just as he himself had done before he died, so also they consider as fables the threats in the Scriptures regarding the punishments of the future age, and for this reason pursue only their own pleasure.

*He says — "prophets."* The Mosaic books and the prophecies. For you do not care for your brothers as much as God, who made them and set over them countless teachers.

*Let them hear them.* As they teach a life of virtue.

*And Abraham — "They do not hear them."* ^C But — "they will repent." They have no faith in the books, as having been written by those who were living and had not yet seen the things of the future age; but if someone went to them from the dead, they would believe, as one who has seen everything.

*He said — "they will be persuaded."* For indeed, the Jews, since they did not listen to Moses and the prophets, were not persuaded even by those who rose from the dead; but even Lazarus, the brother of Martha and Mary, who had risen from the dead ^D and was speaking about the things in Hades, they wished rather to destroy.

and about the things that were in hell, he was speaking; rather, they wished to kill ^A him.

Chapter XVII

Vers. 2. *Expedit—istis.* There also these things have been said a little before, and clearly explained.

Vers. 3. *Cavete vobis ipsis.* Take heed, lest in any way you should be a scandal to anyone, or suffer a scandal from anyone.

Vers. 3. *Quod si—illum.* Rebuke him brotherly and in the manner of one who corrects.

Vers. 3. *Et sit—illi.* For repentance deserves that he should obtain pardon.

Vers. 4. *Et si—remittes illi.* It behooves us, who are weak and overcome by passions, to sympathize with those who are similarly affected. ^B But the "seven times" here signifies the same as "frequently"; that is: as often as he shall have repented after sinning in a day, so often remit to him; and in this way it indicates the same thing as "seventy times seven." Otherwise also: "seven times" is said concerning each single day, but "seventy times seven" concerning them all together.

Vers. 5. *—fidem.* Add to that which we have, which is deficient: or, perfect in us the faith which is also in thee. For faith is in part introduced by us, according to that which is said: "Thy faith hath saved thee"; but in part it is given by God. For the apostle Paul says: "To one indeed by the Spirit is given the word of wisdom; to another the word of knowledge, according to the same Spirit; but to another faith, by the same Spirit." Knowing this, therefore, they ask for that faith which is given by God, which they also received after the ^C coming of the Holy Spirit in the form of fiery tongues. Therefore, before they had received this, they were reproached that they were of little faith; for they were imperfect with respect to faith; but the faith added by God was the perfection and confirmation of the faith previously brought.

Vers. 6. *Ait—vobis.* If you had a faith as sharp, vehement, and fervent as a grain of mustard (for that has such a quality), you would indeed move both trees and plant them in the sea. He said this, however, praising perfect faith and signifying its great power. Moreover, he spoke about faith and the grain of mustard also in the thirty-fifth chapter according to Matthew, but in another sense. ^D

^A "We have done [what we were obliged to do]." By means of the preceding words, he has whetted his disciples for good works, and now by this example he pulls down the passion of conceit that accompanies it, teaching that just as no one considers his slave who is plowing or shepherding, and who has returned from the field, worthy of honor on account of such labor, but instead gives orders and demands the service that is owed, and not even then does he feel gratitude toward him; in the same way, indeed, does God. So, according to the principle of justice, danger awaits those who do not fulfill the things commanded, but for those who fulfill them, there is no grace. And one ought not to be high-minded because of this, a thing which the apostle Paul, knowing well, said: "If I preach the gospel, I have no reason to boast; for necessity is laid upon me; for woe to me if I do not preach the gospel." ^B Yet, because God is good, he treats even his servants like hired laborers, and he compensates their service with a wage, and he accepts their owed obedience as a noble achievement, and he grants rewards that exceed their toils. For his goodness overcomes justice.

CHAPTER LX. Concerning the ten lepers.

"And it came to pass" — "ten men who were lepers." Nine were Jews, but one was a Samaritan; the communion of the disease had gathered them together at that time, and they heard that Christ was passing by.

"They stood afar off." As [if] unclean.

"us." [This refers to] Master, that is, Lord or Teacher.

"When he saw them" — "priests." He does not yet cleanse them, but sends them to show themselves to the priests, as though they were to be cleansed while on the way. He did this testing their faith. ^C But those, trusting that he could cleanse them as they went, walked without hesitation. And those who had been cleansed showed themselves to the priests, so that they might be declared clean by them, and subsequently offer sacrifice according to the law.

"And it came to pass" — "God." For they were believing Christ to be someone great and mighty, but not yet God by nature.

"And he fell" — "to him." For having been cleansed, he gave thanks.

"And he" — "this foreigner." From this he showed that those from the Gentiles are more grateful than the Jews. For the others, immediately forgetting the benefit, appeared ungrateful both toward the Father and toward the Son.

"And he said" — "has made you well." And yet, their faith had saved them, too. But all ten were believers; only this one was grateful.

"Being asked" — "of God." Since he had often taught that the kingdom of God was nigh, ^D speaking about this himself; now

^A they ask him, "When will he reign?" mocking him as one who appeared base, and who was soon to be killed by them.

"Answered" — "observation." With human expectation. "Neither" — "there." That which they do regarding earthly kings. "Behold" — "is." By the kingdom of God, he refers to himself, as King and God. He was in their midst, as one moving among them, about whom the Forerunner also said to them: "Standing in your midst is he whom you do not know." ^B [The attainment of the kingdom of God lies in you, in your own choice; it is the way of the kingdom of God, which leads to it; or the work which procures it; or the joy which those deemed worthy of it are to have. For it is given even here to the worthy, as a pledge of the future.]

"Said" — "you will see." Though the Pharisees asked mockingly, he nevertheless answered gently and with his accustomed long-suffering. But to the disciples, he now forewarns that, being about to be killed before long, he would no longer dwell with them. For this is what he signifies by saying that the time will come when they will desire to see one of the days of his life.

"And they will say" — "follow." Matthew wrote more clearly about these things in the fifty-seventh chapter, saying: "Then if anyone tells you, 'Behold, here is Christ,' or 'there,' do not believe it. ^C For there will arise false-Christs and false-prophets," and the rest. And read the explanation of these things there.

"As" — "shines." From the part of the East which is under the heaven, into the West which is under the heaven, it shines. For Matthew says in that chapter: "For just as the lightning comes from the East and appears even to the West," and so on. Read the interpretation there, and you will learn what this comparison signifies.

"So" — "his." So too will he himself be manifest to the whole world. By "his day," he refers to the day of his second coming. And that chapter also discusses these things clearly.

"First" — "of this." Of the wicked Jews. "And as" — "all." Matthew wrote this comparison more clearly in the fifty-eighth chapter, and you should seek the understanding of these things there.

"Similarly" — "will be revealed." As he [did] to those in ^D

the time of Noah and Lot, who were living in luxury and ease, whom the flood in one case, and fire and sulphur dispatched from heaven in the other, suddenly destroyed, so too shall a sudden destruction overtake those who are living in luxury and ease at the time of the second coming. Now *theion* (divine) is what is called brimstone, ^A a greasy fuel for fire.

"In" — "to take them away." He who has been lifted up from a worldly lifestyle and has become lofty in his way of life, and whose passions have been left behind in the world—those passions which he used for the practice of sin—let him not go down to take them away; but let him remain in his loftiness, and await the Lord who is coming down.

"And he who" — "behind." He who is in ^B the reclusive life. He gives these commands because of the great deception of the false prophets of the Antichrist that will be frequent at that time, and because of his own violent seduction.

"Remember Lot's wife." That is, remember her suffering. For when God had notified Lot to flee entirely from Sodom, on account of the divinely-sent conflagration that was about to seize it, and had commanded him to walk without looking back, his wife looked back, ^C and became a pillar of salt. A pillar, indeed, as a pattern for those who turn back from the way of salvation to their previous habits; and of salt, on account of the bitterness that comes from sin.

"Whoever" — "it." Whoever seeks to save his own soul from the dangers brought upon him by the Antichrist on account of piety, shall deliver it to the destruction of future punishment, as one who has betrayed the faith.

"And whoever" — "it." Whoever is deprived of it through a martyr's death, shall give it life, ^D that is, shall save it in the age to come.

"I tell you" — "left behind." "In that night": which one? The one during the time of His second coming. But concerning those in the field and those grinding, it is clearly stated in the fifty-eighth chapter according to Matthew, and you should seek the explanation of that saying there: "Then two will be in the field."

"And answering, they said" — "where, Lord?" "Where are they taken?"

"The vultures." That is, to meet me, for an escort and procession. For He called the righteous "vultures," as being lofty in virtues and kingly; but "the body" refers to Himself, as the one who gathers such vultures [to Himself]. But as for what is had here as "body," Matthew wrote: "this is a carcass."

Various readings and notes

CHAPTER LXI. On the unjust judge.

^A CAP. XVIII. Vers. 1. *Dicebat — orare.* He speaks as if to say, "day and night," that is, at the fitting and appointed times. *Vers. 1. Nec defatigari.* That is, not to weary in praying. *Vers. 2. Dicens — Vers. 4. Aliquandiu.* Neither fearing God, who bids us avenge those who have been treated unjustly, nor reverencing man, who expresses indignation at judges who despise those oppressed by power. *Vers. 4. Post hæc — Vers. 5. Illam.* He now calls it labor, or rather, disturbance (molestia). *Vers. 5. Ne — me.* "In the end," that is, altogether, or eventually. *Exturbet* (to strike or bruise—*hypopiadzo*), that is, to look upon her sternly, or to constrain her; for the word signifies this. ^B *Vers. 6. Ait — dicat.* Suppose that, although not for the fear of God, nor for the reverence of man, yet at least because of the disturbance and the continuity of the entreaty, he will avenge her. *Vers. 7. Deus — nocte.* He asks this as a thing necessary to be confessed. *Vers. 7. Etiam — illis.* Although God is first patient concerning them, or seems as if He disregards them for a little while, so that they may be tested. *Vers. 8. Dico — faciet.* Assuredly, after his patience, He will act.

Some, indeed, according to the anagoge (or spiritual interpretation), understand the unjust judge to be God: who fears no other God, since there is no God besides Him, nor does He reverence man, being a respecter of no person. They call the city the Church of the faithful; and the widow, every soul, as it is widowed of its union with the demon; and ^C its adversary, the devil. The parable, therefore, shows that constant prayer is a most efficacious thing. [Chrysostom, however, calling such a judge impious and inhuman, rejects such an anagoge.]

*Vers. 8. Verumtamen — terra?* When He shall have come in His second advent. He asks, moreover, concerning this, not as one who does not know, but as showing that few faithful will be found at that time.

CHAPTER LXII. Concerning the Pharisee and the publican.

*Vers. 9. Dixit — Vers. 10. Publicanus.* He fittingly proposed one, a Pharisee, and the other, a publican; for the Pharisees appear to be just, while publicans are considered sinners. ^D *Vers. 11. Phariseus — publicanus.* Praying in such a manner, he did nothing else but praise himself, while he despised the rest of mankind, and the publican.

And yet it is written: *Let thy neighbor praise thee, and not thy own mouth; a stranger, and not thy own lips.* ^A

*Vers. 12. I fast — on the Sabbath.* By "Sabbath" here he means the whole week.

*Vers. 13. I give tithes — I possess.* For the sake of the poor.

*Vers. 13. And — to lift up.* Judging himself unworthy not only to stand near, but even to look up to heaven.

*Vers. 13. But — a sinner.* Having been despised by the Pharisee, he rather condemned himself further, and struck his breast, indicating that he was worthy of stripes. For by striking his breast, he confesses his crimes, and as if manifesting ^B a disease to a physician, he prays that mercy be shown to him.

*Vers. 14. I say — that man.* That is, the former, and not the latter. For he who had so justified himself was condemned by God; but he who had so condemned himself was justified by God. And as for the former, his arrogance emptied out all his excellences, that is, his good works; but for the latter, humility, or his own self-abasement, filled up all his defects. See, therefore, how in a short time the disposition of the heart and the speech of the mouth obliterated, for the one, the righteousness of many years; and for the other, the injustice of many years. Let us, therefore, learn from this how we ought to pray, and by our pitiable stance, and by our posture worthy of compassion, and by our ^C placating words, let us rather incline God toward us, and not, by the opposite of these, provoke Him.

*Vers. 14. For — shall be exalted.* These things are clear and evident.

*Vers. 15. They were bringing — of God.* Regarding these, Matthew also wrote at the end of his fortieth chapter, and you will find all these things explained there.

*Vers. 17. Amen — it.* Mark also wrote this at the end of his twenty-eighth chapter, and seek the exposition there.

CAP. LXIV. Concerning the rich man who questioned the Lord.

*Vers. 18. And he asked — thy mother.* It has been said regarding these things in the forty-first chapter ^D of the Gospel according to Matthew, and seek in that the solution of all of them, set forth word by word.

*Vers. 21. And he — to me.* There, also, it is discussed in detail regarding these in the same way.

*Vers. 24. And he — of God.* The "How" is a marker of affirmation, in place of "Truly." And "the ones who possess" are the holders, the hoarders, not the ones who use. For they are called "riches" (*chremata*) because of "use" (*chresis*), and it is altogether necessary to use them for what is needed, and not to lock them away.

use, that is, to use; and, in short, to use them properly, that is, as one ought for that which is necessary, and not to misapply them, as we have also mentioned before in the chapter according to Mark. Read, however, about these things in the aforementioned chapter of the Gospel according to Matthew.

Vers. 25. *Facilius* — Vers. 27. *God*. Furthermore, all these things have been clearly explained in the same chapter.

Vers. 28. *He said* — Vers. 30. *Eternal*. Consequently, in that same chapter, all these things are diligently treated and beautifully expounded.

Vers. 31. *Taking* — Vers. 33. *Shall rise again*. Matthew says this too at the end of his forty-second chapter. Therefore, read the explanation of that saying: "And Jesus, going up to Jerusalem, took the twelve disciples apart in the way, and the rest."

Vers. 34. *And they understood none of these things*. At the end of the explanation of the aforementioned sayings, mention was also made of these, and seek the clarification there.

CHAPTER LXIV. Concerning the blind man.

Vers. 35. *And it came to pass* — Vers. 38. *Son of David have mercy on me!* He called him Son of David in his honor; for such a title was very honorable among the Hebrews.

Vers. 39. *And they — silenced him*. They were rebuking him so that he would not trouble the teacher.

Vers. 39. *But he — cried out the more*. He shouted much more, so that he might prevail through perseverance.

Vers. 40. *And standing — receive my sight*. He asked him so that no one might think that when someone wanted to receive one thing, he gave another. But he did not demand faith from him, because the persistent cry was that of faith.

Vers. 42. *And — God*. He had faith, not that he was God, but that he could heal him: and he followed him as one grateful, and thus repaying the benefit.

CHAPTER LXV. Concerning Zacchaeus.

CHAPTER XIX. Vers. 1. And entering — Vers. 4. that he might see him.

Vers. 4. *For he was to pass that way.* Through it Christ was to pass.

Vers. 5. *And — place.* Where the sycamore was situated.

Vers. 5. *Looking up — him.* He saw him with the eyes of his humanity; for he had already seen him with the eyes of his divinity.

Vers. 5. *And — abide.* For he knew him to be prepared for obedience, and fervent for faith, and ready to turn from

vice to virtue: therefore he calls him, and he goes forth ^A to gain him.

*And — rejoicing.* Rejoicing, not only because he saw him as he sought, but because he was called by him, and because he received him, which he had never expected. 25

*And — to abide.* To lodge, to stay. Publicans were considered by all as sinners, on account of their greed and injustice. They were therefore indignant at Christ, just as they were also at Matthew the publican, and at others of this kind in various places. But they were ignorant of the manner and cause for which Christ associated with them: therefore he also regarded these men with contempt, since they were offended by such things. For one ought to disparage a small offense where great salvation accrues to someone, ^B and not lose the great thing on account of the small.

*Standing — fourfold.* O swift change! The avaricious man has become liberal; the most unjust, the most just. O salvation born of himself! For he had not yet learned anything from Christ. He gave away, then, half of his possessions to the poor for charity; but the other half he kept, not in order to possess it, but so that by means of it he might pay back fourfold what had been acquired through extortion. For here the *having extorted*, does not mean "I have accused" in vain or foolishly, but "I have acquired by extortion and injustice." He repays fourfold according to the law, which ordered that four sheep ^C should be paid for one taken away.

Let us, who commit injustice, hear this, and either restore to those who have been wronged the very things which were gained unjustly, or offer a similar remedy to those whom we have wronged.

*Said — happened.* He calls the "house" those who were in the house. Today, he says, salvation has happened, now that the destruction which was dwelling therein on account of greed and injustice has been driven out.

*For — is.* He said this on account of those who were murmuring because he went in to lodge with a sinful man; for he says, *Today is salvation come to this house.* For indeed, Zacchaeus had to be saved, because he too is of the lineage of Abraham. ^D Moreover, the following statement declares that it was primarily for the sake of the descendants of Abraham that he became man.

*Came — lost.* That which was lost from the lineage of Abraham. For *I am not sent,* he says, *but unto the lost sheep of the house of Israel.* And I, Zacchaeus, am small in spiritual stature.

^A For I am dragged upon the ground, wallowing in earthly things; and though I desire to behold Christ clearly and as is becoming, I cannot thus behold him, unless I flee from the things that hinder me in this approach and ascend into a tree—that is, unless I rise above earthly things and be lifted up toward the heavenly things. ^B For then he also will look upon me with favor, and will call me to himself, and will make his abode with me. For such a one becomes the house of God.

*Vers. 11. While they heard these things—it must be manifested.* Some of the Jews, hearing him frequently say that the kingdom of God was at hand, supposed that on this account he was now going up to Jerusalem, in order to reign in it; which, being aware of, he corrects their erroneous opinion by means of a parable, showing that his kingdom is not of this world, but heavenly and eternal.

CAP. LXVI. Concerning the man who went away to receive for himself a kingdom.

*Vers. 12. He said—a far country.* He signifies himself: a man, in that he assumed humanity; but noble in lineage, as being the Son of God. He went into a far country, ascending after his resurrection from the dead into heaven: for he speaks of things that are to come as though they were already accomplished. ^C For there is no other "far country" than heaven, distinct from the earth.

*Vers. 12. To receive for himself a kingdom.* Which he received as man, of whom David said: *The Lord has reigned.* And again: *The Lord said to my Lord: Sit at my right hand, until I make thy foes thy footstool.*

*Vers. 12. And return.* At his second coming.

CAP. LXVII. Concerning those who received the ten minae.

*Vers. 13. Having called—minae.* The number ten in this place is merely an indication of a multitude, whether concerning the servants or the minae. Now, a mina was a species of silver coin. Therefore, by "servants," he denotes all the teachers of the faithful; and by "minae," the spiritual gifts.

*Vers. 13. And I will come.* Trade with (these) gifts for the salvation of men.

*Vers. 14. But his citizens—him.* His kinsmen, the Jews.

*Vers. 14. —us.* For they had said earlier to Pilate: *We have no king but Caesar;* ^D and afterwards they prayed to God the Father that his memory might even be extinguished.

*Vers. 15. And it came to pass—kingdom.* The discourse is concerning the second coming, when he shall return with power.

^A and glory, and shall sit upon the throne of his glory. He shall render to everyone according to his works.

*Vers. 15. And it came to pass—ten minas.* By the ten ^A he signified the abundance of the gain.

*Vers. 17. And he said—wast thou.* It is of one praying well or praising; the contrary is "Woe." "It is well with thee," because in one mina thou hast been diligent.

*Vers. 17. Have thou authority—cities.* By the authority over ten cities he revealed the varied magnitude of the benefit and the honor.

*Vers. 18. And there came—cities.* Proportionately to the measure of each one's diligence and gain, the honor and benefit is also measured out.

*Vers. 20. And another—napkin.* A napkin is, among us, a small face-cloth; but here, allegorically, the napkin denotes idleness, sloth, and uselessness.

*Vers. 21. I feared—thou hast sown.* For he thought that the diligence of the traders alone, without the help from God, accomplishes everything; and that, being austere, he demands gains from others, to which he himself had contributed nothing. This apology the parable fashioned, wishing to show that such persons are able to answer nothing reasonable, and that whatsoever they may answer, all will recoil against themselves; for hear what follows.

*Vers. 22. He says—servant. Out of thine own words.*

*Vers. 22. Didst thou know—the bank?* Unto the bankers. These would be those who are able to discern the good from the evil. He says, therefore, "Since thou knewest me to be such, even though I am not such, why didst thou not rather deposit the gift of mine given to thee with the bankers? For it behooved thee to do what was within thy power, and leave the rest to me—to perform for the time being that which was easier, and to leave to me what was more difficult, I say, the exaction."

*Vers. 23. And I—that.* I would have exacted it. Teaching, therefore, is a loan; but the interest of such a loan are the virtues which spring from the teaching. He named the gain "interest," simply using the common custom.

*Vers. 24. And to those standing by he said. To the ministering angels.

*Vers. 24. Take—hath. Take away from him the gift* of teaching, "and give it unto" the increase of honor "to him who hath the ten minas."

*Vers. 25. And they said—minas.* He hath sufficient honor.

*Vers. 26. I say—shall abound.* The bystanders said that "He hath sufficient honor," but he says,

"To everyone who has diligence and care, honor shall be given, and more than is due to him." *From—from him.* But from him who hath not diligence and care, as hath been said, even that which he hath, the gift of teaching, shall be taken away, since he did not employ it.

But why, having spoken of only three servants, did he leave out the others? Because it is easy from these to infer the others also; for as many as traded, received honors in proportion to their gain; but as many as kept the gift idle and useless, meet with the same fate as the one mentioned. Moreover, in the sixtieth chapter according to Matthew, when he had spoken a similar parable, he added at the end: "Cast the unprofitable servant into the outer darkness; there will be weeping and gnashing of teeth." And read there the interpretation of these sayings.

*Vers. 27. But—me.* This slaughter signifies either the punishment of the Jews in the future age, or their total destruction in the times of Vespasian and Titus.

*Vers. 28. Jerusalem.* Hastening toward the passion and the cross.

CAP. LXVIII. Concerning the colt.

*Vers. 29—Vers. 31. He has need.* And this you will find in the forty-fifth chapter according to Matthew, in which the whole narration of this is expounded word for word.

*Vers. 32. They went—Jesus.* There also it is spoken of these things.

*Vers. 35—Vers. 36. Way.* The great multitude spread these [garments], as Matthew said; for these things also you will find in the same chapter.

*Vers. 37. And as he now drew near—virtues.* To the miracles which they saw at that time. For it was a miracle to foretell concerning the colt and its owners; that it walked sedately, being unbroken; that the multitude was moved to such honor and such laudation of him, and things of that kind.

*Vers. 38. Saying—the Lord.* But Matthew said that the crowds who were going before and who were following cried out saying this; ^D and read there the whole explanation of these sayings, up to the place: "And when he had entered Jerusalem, the whole city was shaken."

*Vers. 38. Peace—in the highest.* In that explanation these things were also expounded. For the disciples, seeing the crowds doing these things and crying out in such a way, joined in and shouted likewise, being moved to enthusiasm together with them.

*Vers. 39. And some—they will cry out.* Read consequently in the aforementioned chapter the interpretation of that saying.

The crowds were saying: "This is Jesus the prophet"; for there these things were recorded and explained.

41 And as he was — *her*. Knowing that she was to be destroyed on account of her immense vices, he bewails her in a human manner, by reason of his immense goodness, showing also from this what kind of bowels of compassion he had toward the ungrateful Jews.

42 *Saying* — *your*. The speech is elliptical; for it lacks the words, "You would not have perished." For those who weep are accustomed to have their words interrupted by the vehemence of their emotion. What he says, however, is to this effect: "If you had known, even you, in this day, that is, in this time, in which I am dwelling here—for this time is yours, because it was primarily for your sake that I became man and dwelt among you—if you had known, I say, the things that pertain to your peace, which make you at peace with God, which are either faith in me, the Son of God, or the acceptance of my preaching, you would not have perished." But the word "indeed" is superfluous and is placed there as a property of the Hebrew composition.

42 *Now* — *your [eyes]*. These things are hidden from the eyes of your soul; that is, they have been disregarded or neglected.

43 *Because* — *you*. These things are to be read as if from the very beginning. For the [relative] "that" is prophetic here, and narrative. By "days" therefore he refers to those of the siege; and by her "enemies," the Romans, who raged against it later on.

44 *And* — *you*. And your children within you [they shall] obviously [cast down to the ground].

44 *And not* — *a stone*. A composition of stones, that is, a building.

44 *Because* — *your [care]*. Because you have not known the time of your care; for the time of my sojourn was the time of the care of your salvation.

45 *And having entered* — *of thieves*. Matthew wrote more fully about these things at the end of the forty-fifth chapter, and seek the explanation there.

47 *And he was teaching* — *hearing*. [That is, being taught.]

CHAPTER LXIX. Concerning the priests and scribes and elders who were questioning the Lord.

[XX, 1] *And it came to pass* — *this?* Mention has been made of these things in the forty-eighth chapter of the Gospel according to Matthew.

3 *Answering* — *to be*. Consequently, these things were also explained in that same chapter.

7 *And* — *[I] will tell*. Likewise also these things: and read the explanation there.

CHAPTER LXX. Concerning the vineyard.

9 *He began* — *many [times]*. This parable is the fiftieth chapter of the Gospel according to Matthew. And seek—

there the explanation of this, set forth in detail.

*And* — *they cast out*. In that chapter these also have been interpreted.

*He said* — *they will respect*. Likewise these also.

*When they saw* — *they killed*. In the same manner these also.

*What then* — *God forbid*. And concerning these, it was spoken there with precision.

*And he* — *the corner*? Furthermore, also concerning these.

*Everyone* — *him*. In the chapter indicated, ^B after he also added that which was omitted here regarding this Davidic prophecy; after he also said: "Therefore I say to you, that the kingdom of God shall be taken from you, and shall be given to a nation producing its fruits," then he added: "And he who falls on this stone will be broken; but on whomever it falls, it will crush him." Therefore, those things in Matthew are an accurate account, while those which are in Mark and Luke are a summary account, as we have often said. Among all the evangelists, therefore, we find this dispensation, that each of them at times relates things accurately, and at times briefly. However, the text proposed has been interpreted in the chapter mentioned according to Matthew; and seek the explanation there.

*And they sought* — *he said*. And these things Matthew recorded more clearly in that chapter.

CHAPTER LXXI. Concerning those who questioned the Lord on the occasion of the census.

*And watching* — *the governor*. Matthew says at the end of his fifty-first chapter: "Then the Pharisees went and took counsel how to ensnare him in his speech," and the rest. Read therefore their explanation, and you will find there also the clarity of the present words.

*And they asked* — *or not*? In the fifty-second chapter, Matthew wrote more clearly concerning these; and seek also the interpretation there.

*Having noticed* — *they were silent*. In such a chapter all these things were mentioned and interpreted.

CHAPTER LXXII. Concerning the Sadducees.

*Coming up* — *the woman*. This chapter is the fifty-third according to Matthew; ^D and seek the whole explanation there.

*And* — *are given in marriage*. That is, the sons of this world, [the sons] of this life.

*But those* — *being sons*. Among Matthew these also were mentioned and interpreted in the [afore]mentioned [chapter].

chapter, where it is written: "For in the resurrection they neither marry, nor are given in marriage," and the rest.

"That" — "bush." He signifies the passage in the Scripture concerning the bush; these things are recorded in the book of Exodus.

"As he says" — "live." And concerning these things, the consequences have been spoken of in the indicated chapter of Matthew; seek the explanation there.

"Answering" — "nothing." There these matters were also mentioned, where it says: "And when the multitudes heard it, they were amazed at his teaching."

CAP. LXXIII. The Lord’s questioning of the Jews as to how they say that Christ is the Son of David.

"He said" — "is he?" But Matthew says in his fifty-fifth chapter that, when the Pharisees were gathered together, Jesus questioned them, saying: "What think you of Christ? Whose son is he?" and the rest. And all things were reasonably explained there.

"While he was hearing" — "feasts." Read in the aforementioned chapter of Matthew the explanation of: "They make broad their phylacteries, and enlarge the borders of their garments," ^B and the rest; and you will find [explanations] concerning all these things.

"Those" — "judgment." In the fifty-sixth chapter of the Gospel according to Matthew, he also said to the Scribes and Pharisees: "Woe unto you, Scribes and Pharisees, hypocrites! for you devour widows' houses," ^C and so forth; read therefore the interpretation of those things.

CAP. LXXIV. Concerning the widow who offered the two mites.

"Looking up" — "she cast in." Concerning this woman, Mark also discoursed in his forty-first chapter; seek the entire explanation there.

"And some" — "shall be destroyed." It is spoken of concerning these things accurately at the end of the fifty-sixth chapter of the Gospel according to Matthew, where it stands: "And Jesus went out, and departed from the temple: and his disciples came to him for to show him the buildings of the temple."

CAP. LXXV. Concerning the consummation.

"They questioned" — "to be?" Matthew says, therefore, in the fifty-seventh chapter, that as he sat upon the mount of Olives, the disciples came unto him privately, saying: "Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" ^D and seek the explanation there.

"But he" — "them." There these things were also mentioned and explained.

^A

"It shall turn to you for a testimony." That is, for a refutation of those who have not believed, so that they may not be able to say on the day of judgment that they did not hear the preaching. Or: "It shall turn out to you," namely, the things brought against you by them, "for a glory of martyrdom." (For the Greeks say: "It shall happen to you" for a martyrdom or for a testimony.)

"Settle it in your hearts not to meditate before... to answer." Settle—that is, arrange, persuade, or place it into your hearts.

"I will give you a mouth and wisdom." By "mouth" he means the words; by "wisdom," the understanding of the words.

"You shall be betrayed... you will find"—in the previously mentioned chapter you will also find about these things.

"And not a hair of your head shall perish." And truly, many of the faithful, having been cast into the fire, did not lose even a hair. It is therefore evident that if any part of anyone's body ^B was severed, he endured this by the divine permission; for sometimes God displayed His own power, and at other times He allowed the flesh to suffer according to its nature. Since, therefore, He said, "And not a hair of your head shall perish," He indicated that He is omnipotent, that He would assist them, and He inspired them with courage.

"In your patience possess ye your souls." That is, save them; and if the souls, then certainly also the bodies. For it is written in the aforementioned chapter: "But he who endures to the end will be saved."

"But when you see Jerusalem compassed... there is the end of it." But Matthew, in the already mentioned chapter, records another sign, saying: "When you see the abomination of desolation," and the rest; therefore, read the whole explanation of those sayings.

"Then let them that are in Judea flee to the mountains." In that chapter also, seek concerning these things.

"And let them which are in the midst of it depart out." He says the same thing again for the confirmation of the statement. ^C

"And let not them that are in the countries enter therein." Matthew and Mark omitted this, as did this one, what those spoke of—namely, the saying: "Let not him who is on the housetop go down to take anything out of his house: and let not him who is in the field return back to take his clothes."

"For these be the days of vengeance." Namely, of the Lord's murder.

"That all things which are written may be fulfilled." That all things written in the books of Daniel and of the other prophets concerning this conquest of Jerusalem might be fulfilled.

"Woe unto them that are with child." This, too, has been clarified in Matthew in that same chapter.

COMMENTARY ON LUKE — CHAPTER XXII

^A "It shall be" — "of the nations." Matthew says that "there shall be then great tribulation, such as has not been from the beginning of the world until now, no, nor ever shall be." From the exposition placed there, therefore, even these things will be understood.

"And there shall be" — "they shall be shaken." He says these things regarding his second coming. Seek likewise in Matthew the exposition of: "Immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven," and that which follows the passage; and you will find information regarding these things as well.

"And then" — "great." Again, read the expositions in order there, which are necessary up to: "Now learn a parable from the fig tree."

"And when these things begin to come to pass" — "of God." Again, the remaining exposition must be read there up to: "Verily I say unto you, this generation shall not pass away, till all these things be fulfilled": for therein mention was made of these things, and an interpretation was given, as was fitting.

"Amen" — "shall pass away." There, also, regarding these things, it was found.

"Take heed" — "to come to pass." In the fifty-eighth chapter of the Gospel according to Matthew, seek the interpretation of: "Watch therefore, for you do not know what hour your Lord comes": for therein these things have attained mention and explanation. It should be noted, however, that not only drunkenness, but also the cares of life drown the soul and sink the mind.

"And" — "of man." To stand before Christ with the angels.

"He was" — "teaching." For the benefit of those who were gathering there.

"And in the daytime" — "of Olives." For that which is undistracted and suitable for prayer; and no less also for a more mystical instruction of the disciples; for it is manifest that he went out to that place with them and lodged there.

"And all" — "him." If that people did so, much more does it behoove us, who are a people more familiar to him, to rise early to him in the temple to hear him teaching through the Holy Scriptures, and not only to hear, but also to obey.

CHAPTER LXXVI. Concerning the Passover.

"And drew near" — "the Passover." The feast of Unleavened Bread was also called the feast of the Passover, because at the Passover they ate the meat of the lamb together with unleavened bread. Therefore, then,

^A when they first tasted the unleavened bread, they called the Passover itself "Unleavened Bread."

There was, however, another, proper feast of Unleavened Bread, on the day following the feast of the Passover, of which we spoke more fully in the sixty-third chapter of the Gospel according to Matthew, where it is said: "Now on the first [day] of Unleavened Bread the disciples came to Jesus, saying to him, 'Where do you wish us to prepare for you to eat the Passover?'"

Ver. 2. *And they sought*—*the people.* They were seeking how they might kill him secretly, or, to be sure, when they had found a favorable opportunity; for they feared the people, should they kill him openly or without any opportunity given.

Ver. 3. *Then entered*—*the twelve.* John, however, says that "After the morsel, then Satan entered into him." There is no contradiction in this. For, in the first instance, Satan made an attempt and tempted the wretched man; but later, having recognized that he was rejected and incorrigible, he took heart and sprang upon him—just as we said in the Gospel according to Matthew—not, however, so as to make him insane or driven, but so as to master him and use him as a servant. He called him "Iscariot," by way of distinction from the other Judas; and he added that he was of the number of the twelve, to show that he was from the first choir of the disciples.

Ver. 4. *And he went*—*to them.* To the commanders, those who guarded the temple. For these, too, were persuaded by money to conspire with the murderers. *That he might deliver him*, that is, that he would betray him.

Ver. 5. *And they promised*—*to give.* As he asked.

Ver. 6. *And he consented.* On this point, it is the same as what is meant by "he covenanted"; he promised firmly and from his heart.

Ver. 6. *And*—*the crowd.* Without a tumult.

Ver. 7. *Then came*—*the Passover.* The word "came" here signifies "drew near." He said "came" because of the great proximity. For one thing is what he said above, "it drew near," and another is "it approached," which is signified here by the word "came." For "it approached" is closer than "it drew near." Wherefore, where he set "it drew near," it was two days before the Passover; for two days before, Judas spoke with the chief priests and the commanders. But where "it approached" is signified, it was one day before. For one day before, he sent Peter and John to prepare ^D the Passover, as we have learned from Matthew and Mark.

And sent — let us eat. According to the law. And they — shall we prepare? ^A For neither did He have His own lodging, nor did they, having already renounced all things. And He — prepare. In the sixty-third chapter of the Gospel according to Matthew, seek the explanation of: "And He said: Go into the city to such a man," and the rest. For in that place it was said concerning all these things. Going away — with Him. Consequently, you will find information there concerning these things as well.

And He said — to suffer. I have desired with desire to eat this Passover this year with you, before I am crucified, that is, before the time of the Passover. For in it He was about to be crucified, just as you read in Matthew in the explanation of: "And when even was come, He sat down with the twelve." ^B For I say — of God. In the sixty-fourth chapter of the Gospel according to Matthew, seek the interpretation of: "But I say to you, that I will not drink from henceforth of this fruit of the vine, until that day when I drink it with you new in the kingdom of My Father." And read the whole, and you will find everything in detail.

And taking — to themselves. From here the mystical supper began. I say — comes. In the indicated explanation, these things were also mentioned along with those that follow. ^C And having taken — of the table. Read in the aforementioned chapter the explanation of: "And whilst they were at supper, Jesus took bread, and blessed, and broke, and gave to the disciples;" and similarly the subsequent interpretations up to the place where it is said: "And a hymn being said, they went out unto the mount of Olives;" and you will find everything accurately; for nothing was left unexamined. Now, the phrase "which is shed for you" refers to the cup. And the cup is His blood.

And — is betrayed. Matthew says in the sixty-third chapter: "And the Son of man indeed goeth, as it is written of Him," and the rest; there, therefore, these things were clarified. ^D And they — to do. Matthew and Mark say they doubted about this before the distribution of the bread and the cup; but Luke and John after the distribution. It is clear, therefore, that this happened both before and after.

CHAPTER LXXVII. Concerning those who contended who was greater.

It happened — greater. Also at another time they had inquired curiously concerning such a matter, as Matthew wrote more clearly in the thirty-seventh chapter of his Gospel.

^A But there, it was concerning: *Who then is greater in the kingdom of heaven?* Now, the contention or investigation fell upon them for a different reason; for having already been informed regarding the death of the Teacher, they sought to know which of them seemed to be the greater, so that he might become the teacher of the others.

*But he — of them.* He proceeds to teach that whoever is to be set over them ought not to rule as a master; for this is what the kings of the nations do, puffed up by their authority and exalting themselves over their subjects.

*And those — are called.* As those deemed greater, or as those who are lovers of glory.

*You — ministering.* Let these things come about, as far as concerns the modesty of the soul. He calls the "younger" the "last."

*Whether — ministering.* He gives himself to them as an example of his word. For when they were reclining, having been considered by him as greater, he ministered, thinking of himself as the last, when he even washed their feet.

*You — kingdom.* I appoint to you a kingdom, that is, I promise it; he means the heavenly kingdom, the hope of which strengthens them even for courage and endurance.

*That — of my table.* That royal, heavenly table. The "table" could be understood as the eternal and ineffable goods which are prepared for those who love God; and the "food and drink" as the enjoyment of them.

*And — Israel.* He promised this same thing to them also in the forty-first chapter of the Gospel according to Matthew, where it is written: *But Jesus said to them: Amen I say to you, that you, who have followed me, in the regeneration, when the Son of Man shall sit on the seat of his glory, you also shall sit on twelve seats, judging the twelve tribes of Israel.* And read the interpretation of these things.

CAP. LXXVIII. Concerning the petition of Satan.

*He said — wheat.* For it is his custom to request those who are more excellent for the contest, just as with Job. To "sift," however, is instead of: ^B to trouble, to confuse, to disturb. For "sieve" ^C is what some call what we call a riddle, in which the wheat is moved about and shaken here and there. He foretells to them regarding the coming temptation, when all, having forsaken him, fled.

*I — yours.* I prayed, he says, to my Father as a man, that you may not completely lose your faith in me, in the time of the denial. ^D

^A *And — yours.* Having turned, after the denial, that is to say, with bitter weeping, he was restored again to his former rank. He calls his "brethren" the other apostles, or those who were about to believe through them.

*But he — to go.* He ought, having heard such things from the Truth itself, to have asked for strength and help from him; but he, rather, out of fervor, contradicts him, maintaining that he would suffer no such thing.

*But he — me.* "Today," he says, because the night of that day was imminent. Matthew writes, in the sixty-fourth chapter, that Jesus said to him: "Amen, I say to you, that in this night, before the cock crows, you will deny me three times"; and read the exposition there.

*And he said — of nothing.* "Without" (ατερ), instead of "apart from." ^B And yet he made no mention then of a money-bag; but by gold and silver he also hinted at this. For since he forbade the possession of those, it is manifest that he also forbade this; for where there is no treasure, the treasure-chest is surely superfluous. For into the wallet (πηρα) they used to put bread; into the leather pouch (φασκόλιον), they put copper, that is, the obols; and into the money-bag (βαλάντιον), the gold and silver. By "lack" (υστέρησιν) he means poverty.

*He said — the wallet.* [He who has a money-bag, that is, knowledge, let him take it; and a wallet, that is, a treasure of virtues; for the wealth of virtues is necessary for the man of knowledge. ^C But he who has neither, let him sell his garment, that is, let him deliver his body to the labors of the virtues, and let him purchase a weapon against the passions and the demons.] At that time he necessarily imposed poverty upon them, so that they might practice it; but since this has occurred, he now removes the necessity and permits them to possess both a money-bag and a wallet, so that their virtue might be made manifest, as they practice poverty without necessity. And previously, he himself used to support them, not allowing them to lack anything, because of their weakness; but afterwards, he allowed them to help themselves, as they had already become stronger; for this is what is signified by the money-bag and the wallet. And when he ^D forbade them to have a money-bag, and a wallet, and such like, then they lacked nothing, so that they might know his power and grace; but when he permitted them to have them, then they even hungered and thirsted and suffered nakedness, so that their fortitude and endurance might be known.

But how ^A did He say, "He that hath a purse"? For none of them had one; so that "hath" is to be understood as "is able to have." He spoke by emphasis, signifying only that it is a time of vengeance, with plotters coming upon them as never before; not at all that He wished to repel force with swords, for He later forbade Peter when he wished to defend himself in such a manner.

It may, however, be understood in another way, ^B that the first saying concerns Judas, since he alone had a purse, as if reduced to servitude by avarice: He commands, therefore, that he who has a purse should likewise take a wallet, that is, care for himself, since he has already been cast off by divine providence. As for the second saying, it concerns the other apostles; for since they did not have one, He commands them to sell their tunic and buy a sword, that is, to surrender their bodies and accept death.

Ver. 37. *And what is written must be accomplished.* For as a wicked and ^C criminal man, they crucified Him in the midst of wicked and criminal robbers.

Ver. 37. *For — have.* The things written concerning Me in the Law and the Prophets are now being fulfilled.

Ver. 38. *But they — two.* Not understanding what He meant by this saying, "He that hath not, let him sell his tunic and buy a sword," they point out two swords which they had used for the immolation and dividing of the lamb, desiring to learn His intention.

Ver. 38. *But He — is.* It is even more evident from this that He had not commanded them to buy swords with the intention of defending Himself; for if He had wished this, how would He now have said, "It is enough"? For ^D not even a hundred swords would have sufficed against the multitude of those attacking. Therefore, by saying, "It is enough," He indicated that there was no need for swords.

Ver. 39. — Ver. 42. *Let it be.* The other parts are manifest; as for the prayer, seek the interpretation of that saying in the sixty-fourth chapter of the Gospel according to Matthew: "And going forward a little, He fell upon His face," and the rest that follows.

Ver. 43. *Appeared* — Ver. 44. *the ground.* Mention and interpretation of all these things were made in that same chapter, and read there the explanation of the saying: "And leaving them, He went again and prayed the third time, saying the same word."

Ver. 45. *And when He had risen* — Ver. 46. *temptation.* Read in sequence the things that follow in the said chapter, and from them you will also know these things most clearly.

^A Ver. 47. *And while He was yet speaking* — *One of the twelve.* In the sixty-fifth chapter of the Gospel according to Matthew, these matters have been treated exactly. *And he went before them*—that is, he was leading them, as a guide.

Ver. 48. *But Jesus said to him* — Ver. 51. *touching his ear, he healed him.* Likewise, read in that place the things that follow, and of all these you will find clear solutions.

Ver. 52. *And Jesus said to the chief priests* — Ver. 53. *to me.* There, also, these things have been spoken of and treated with care.

*But this is your hour.* The hour in which you have received power against me from God. ^B *And the power of darkness.* By darkness he here means the devil; for he, too, then received power against Him. Similarly, also regarding Pilate, to whom He said: *You would have no power against me, unless it had been given you from above*, as John wrote. But at that time, all of them together received the force and power to subject Him to afflictions and death, so that the economy of the saving incarnation might be fulfilled.

*And laying hold of him, they led him to the house of the high priest.* Likewise seek there regarding these matters as well.

Ver. 54. *But Peter followed afar off* — Ver. 55. *them.* Furthermore, regarding these things: because Matthew has recorded them at greater length, everything has been clarified in detail in that account.

Ver. 56. *A certain servant-maid saw him* — *the light.* That which was radiating from the fire.

*And looking fixedly at him* — *saying.* Read also what Matthew wrote regarding these things in the sixty-sixth chapter, ^C and their solutions; then turn back a little and seek the explanation of the saying: *And going in, he sat with the servants, that he might see the end.*

Ver. 60. *And immediately* — *bitterly.* Consequently, in the aforementioned chapter, these things are also clarified.

Ver. 61. *And the Lord turning looked at Peter* — *of the Lord* (that is, of him). In the end of the sixty-fifth chapter, Matthew wrote about these things. Read also in his sixty-sixth chapter the end of the explanation: *And going forth, he wept bitterly.*

*And they that held him* — *him.* Read in the aforementioned sixty-fifth chapter of the Gospel according to Matthew, from: *And the high priest answering said to him: I adjure you by the living God, that you tell us if you are the Christ, the Son of God* — up to: *Then did they spit in his face*; for in those explanations these things were also clarified. ^D

*And the whole multitude of them rising up* — *to be a king.* Read in the sixty-seventh chapter of the Gospel according to Matthew the interpretation of the saying: *And Jesus stood before the governor.*

^A *Vers. 5. Pilatus vero — Vers. 7. diebus.* You will find the account of these things consistently in that place. *Vers. 8. Herodes autem — fieri.* That is to say, for a long time, namely of old. *Vers. 9. Interrogabat — multis.* Videlicet, with cavils and in the manner of one tempting him. *Vers. 9. Ipse — illi.* As one who was tempting him, and unworthy of a response. Knowing him also to be one who desired to see a sign—not for the sake of utility, but for diversion—and regarding them not as divine wonders, but simply as theatrical spectacles, he performed no sign before him. *Vers. 10. Stabant — eum.* For they too had been sent to Herod, as we shall see as we proceed.

CHAPTER LXXIX. On the contempt of Herod.

Chapter 80. On the women lamenting the Lord.

and from the pestilence, and from the civil strife.

*Vers. 31. Si enim — fit?* If in me, who have divine life, the Romans do these things, instigated by the Jews; in you, who have prepared for yourselves death from sin, what shall be done by them?

*Vers. 32. Ducebantur — Vers. 33. sinistris.* Matthew wrote other things also; read those as well, and you will certainly find [information] about these matters too. For in the Gospel according to Matthew, the matters concerning the Lord’s sufferings have been interpreted without omission and accurately in [their] sequence.

*Vers. 34. Jesus autem — remitte illis.* By praying for the crucifying Jews, as a man, He showed to men a pattern of sympathy towards those who have treated them unjustly.

Some have doubted, [asking] that if their sin was forgiven, how were they afterwards delivered to the Romans for utter destruction? To whom we say that the prayer was not made for all, but only for those who would perpetrate no further evil. But as many as, after this—the sun being darkened, and the veil being rent, and the earth shaken, and the rocks cloven, and other signs having been wrought at His resurrection—added to their wickedness, and thinking these to be chance occurrences, malignantly slandered the divine resurrection: for these He did not pray; wherefore also these were entirely delivered to the enemies.

*Vers. 34. Non enim — faciunt.* Drunken with envy. But some say that He did not make the prayer for the Jews, but for the Roman soldiers who were ministering ^B at His crucifixion; for these were totally ignorant of what the Law and the Prophets had foretold concerning Him.

Consider also that whereas, when He said before: *My Father, if this cup cannot pass from me, let thy will be done,* the slaughter of the Son appears to be according to the Father's will; now, however, when He says: *Father, forgive them,* it seems to be done against His will; for He would not otherwise mitigate the wrath which He had against the murderers. What then is to be said? That in itself it was indeed involuntary, but for the sake of our salvation it was voluntary. Just as we consider the wounds of a brave soldier, when viewed in themselves, to be bitter, yet because of the prowess which he displays against the enemies, we say they are sweet.

*Vers. 34. Dividentes — spectans.* In the aforementioned chapter of [the Gospel] according to Matthew, seek the explanation of that which is said: *And when they had crucified him, they divided his garments, casting lots,* where graceful solutions of noteworthy questions have been recorded.

^A

Vers. 35. *They derided him.* But Matthew says: *But they that passed by railed on him,* and so forth, where it is spoken of at greater length. Similarly, regarding the vinegar and the gall, and the wine mingled with myrrh, it is explained word for word in that chapter.

Vers. 38. *And there was... of the Jews.* In that chapter, these things have also been discussed with precision, where it is written: *And they set up over his head his cause written: This is Jesus the king of the Jews.*

CAP. LXXXI. Concerning the penitent thief.

Vers. 39. *One...* Vers. 41. *Did.* Again Matthew says in that same chapter: *And the selfsame thing the thieves also that were crucified with him reproached him,* where we also set forth a good solution. By "damnation" he now means the judgment and condemnation of the cross.

Vers. 42. *And... thy...* Which is supercelestial. ^B For it is likely that he also had heard of the saying which he spoke to Pilate: *My kingdom is not of this world.*

Vers. 43. *And... in paradise.* How is it that, when the thief asked to be remembered in the Savior’s kingdom, He promised him something else besides it—namely, an abode in paradise? Because the thief, not knowing what His kingdom was, did not make his request for something specific and known, but solely by such a petition prayed to obtain some good. But Christ, knowing his intention, promised what seemed most desirable to him of all things. For the thief knew of paradise from the Mosaic teaching; and ^C at that time He gave him his dwelling in paradise as a pledge of His kingdom, which is the enjoyment of ineffable and eternal goods, *which eye hath not seen, nor ear heard, neither hath it entered into the heart of man.* For no one of the just had as yet received the promise, as the great Paul taught; but later He will grant this kingdom also at the time of universal retribution.

But how did He say: *Today shalt thou be with me in paradise?* Because as God, filling all things, He was everywhere at once: in the tomb, and in hell, and in paradise, and in heaven. ^D

Vers. 44. *There was...* Vers. 45. *The sun...* Seek concerning this in the aforementioned chapter according to Matthew.

Vers. 45. *And... the midst...* There you will also find regarding this.

Vers. 46. *And... gave up the ghost.* Similarly, it was spoken of there regarding these things, where it is contained: *But Jesus, again crying with a loud voice, yielded up the ghost.*

And this, too, the Lord has accomplished for us, that the souls of the just should no longer descend into Hades, but rather ascend to God. ^A For by the "hands of God" we understand God Himself. The Apostle also says: "Let those who suffer according to the will of God entrust their souls to a faithful Creator." But the soul of Jesus first ascended to God; then it descended into Hades, and liberated the souls that were held fast there. And how, after the resurrection, did He say to Mary: "I have not yet ascended to My Father"? Because at that time He had not yet ascended in His body.

*Seeing — they were returning.* Look in the aforementioned chapter of the Gospel according to Matthew for the passage: "Now when the centurion and those with him who were keeping watch over Jesus ^B saw the things that had happened, they were greatly afraid," and so forth; and read the explanation of them. For in that place these things were also interpreted.

*They were standing — these things.* Consistently, it has been said there also concerning these matters.

CHAPTER LXXXII. On the Request for the Lord's Body.

*And — being placed.* Concerning all these things, it was also discussed word for word in the sixty-eighth chapter of the Gospel according to Matthew.

*And — it began to dawn.* It was shining, it was beaming, it was rising.

*Having followed — ointments.* There, too, these things were mentioned in the explanation of the passage: "Now Mary Magdalene was there, and the other Mary, sitting opposite the tomb." ^C

*And — with them.* Look in Matthew for the passage: "Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to see the tomb." And read his explanation, and indeed also what follows, and you will find the sayings of all the evangelists from this point on set forth for the sake of harmony, and interpreted.

*They found — of Him.* There also these things, as we have said, are set forth and interpreted, where the text lies: "Behold, I have told you."

*And having returned — to them.* In like manner these things are also set forth and interpreted, where it is written: "But they, having taken the money, did as they were instructed."

*But Peter — tomb.* Being ^D more prudent and more fervent than the others, he did not wait.

*And having stooped down — alone.* He refers to the wrappings, the shroud, as linen cloths.

Thus, it appears that Peter came to the tomb for the third time: first alone, and later with John, as John himself wrote. But when they had returned, he was compelled to run back alone; for the vehemence of his love and his intense desire did not permit him to wait, as he wished to be the first among the other disciples to encounter the Teacher and receive a more complete forgiveness for his denial, when the Lord also appeared to him, as we shall find as we proceed. Having approached the sepulcher three times, then, he healed the threefold denial.

Cap. LXXXIII. Concerning Cleopas.

^A Ver. 13. *And behold — Emmaus.* In the last chapter of the Gospel according to Mark, seek the passage where it is placed: "After this, he appeared in another form to two of them as they were walking, going into the country," and what follows; and read the explanation of them, for it is useful for the words of Luke set before us. "From them," he said simply, that is to say, from all the disciples.

Ver. 14. *And — these.* Concerning the cross and the fearful signs that had occurred at that time, and concerning the sepulcher, and those things which had been announced by the women concerning the resurrection of the Lord.

Ver. 15. *And — them.* He calls the inquiry a search, for example: How, being such a one, has he suffered such things? And how, being dead and buried, has he risen?

Ver. 16. *But their eyes — him.* They were held to this point only, so that they might not recognize him.

Ver. 17. *He said — sad?* Do you confer, or object, and inquire?

^B Ver. 18. *Answering — these days?* Having recognized from his voice and dress that he was a Jew, they rebuke him—not as though he alone were staying in Jerusalem, but as though he alone were ignorant of what was known to all who were staying there—and they say complainingly: "Are you the only one among all those who live in Jerusalem who stays in Jerusalem, not knowing what has happened in these days?"

Ver. 19. *And — what things?* He feigns ignorance, so that he might hear from their own mouths what he already knew from their hearts, and so rebuke and chide them.

Ver. 19. *But they — to the people.* They supposed him to have been a prophet, their faith being still imperfect.

^A Mark, then, "signs" as miracles, and "word" as teachings.

Ver. 20. *How — him.* Used here for "condemnation."

Ver. 21. *We — Israel.* We hoped that he would be the redeemer mentioned by the Scriptures; but now, he having died thus, we have despaired.

Ver. 21. *But yet — come to pass.* With all these things, that is, when all these things had come to pass.

Ver. 22. *But also — to live.* "Certain women of ours," meaning those belonging to us, or faithful as we are. He refers to those with Mary Magdalene. "They astonished us," he says, as asserting things incredible.

Ver. 24. *And — monument.* Peter and John, as we have mentioned before.

Ver. 24. *And — They saw.* Thus they found it, that is, they did not find his body.

Ver. 25. *And — prophets.* He called them senseless, silently inciting them to the knowledge of himself; and "slow of heart," as being dull to believe all that the prophets had spoken concerning his death and resurrection.

Ver. 26. *Ought not — his?* These things, which the prophets had indeed spoken. "His glory," which was that of his divinity. This is an interrogative sentence.

Ver. 27. *And — of himself.* From Moses, that is, from the Mosaic books.

Ver. 28. *And — they were going.* Whither they were going.

Ver. 28. *And — to go.* He feigned to be going further, as a common fellow-traveler.

Ver. 29. *And — day.* The day had declined toward sunset.

Ver. 29. *And — him.* When they saw the customary and familiar blessing of the bread. For then they were permitted to recognize him.

Ver. 31. *And — of them.* That they might not delay further, but return more quickly to the disciples; for he wished to appear at the same time to them all on that very day.

Ver. 32. *And — the Scriptures?* "Burning," that is, pulsating, throbbing.

Ver. 33. *And — Jerusalem.* They arose at that very hour, though they did not return at that very hour; for the way was one of sixty stadia. It is likely, however, that the sun having declined, they ran for excessive joy the whole distance until nightfall, which in the aforementioned sixty stadia amounts to eight and a half miles.

Ver. 33. *And — to them.* Who were with them, for instance, some of those...

seventy, or simply all of them. But how does it say that they found the eleven gathered together, since Judas Iscariot had already been cast out, and Thomas was not present? For John says: *Thomas, one of the twelve, who was called Didymus, was not with them when Jesus came*. It must therefore be said that, since Matthias was present, who was chosen by lot in place of Iscariot, he already numbered him as well, as having been reckoned together with the eleven apostles. ^B

*Ver. 34. Dicentes — to Simon.* Seek again in the final chapter of the Gospel according to Mark, where it is said: *After this, he appeared in another form to two of them as they were walking into the country*, and what follows; and read their explanation, which contributes much to the present saying.

*Ver. 35. And they — Ver. 36. unto you.* You will find there also what follows concerning these things. Observe, moreover, that he left peace to them when he went away, as John wrote, and when he returned he granted peace; peace, I say, which has both a sweet reality and a sweet name. ^C

*Ver. 37. Terrified — Ver. 38. your hearts?* Terrified, that is, troubled. But thoughts were arising about whether what was seen was a spirit, that is, a phantom. He therefore showed that he is also a knower of hearts. Then he gives another sign as well.

*Ver. 39. See — I am.* And how were they to recognize him from these things? Because they still bore the perforations of the nails.

*Ver. 39. Handle — to have. Handle by touch.*

*Ver. 40. And — feet.* John, however, says: *He showed them his hands and his side*. For first he showed them the hands and the side, then also the feet. Each of the evangelists, from what he said, indicated also what he left unspoken, as already known. ^D

*Ver. 41. While they — still believed not.* For this is wont to happen frequently.

*Ver. 41. He said — Ver. 43. he ate.* Not as if still in need of food, but for greater faith and a more reliable proof, that he might not be seen as a phantom. And just as he ate in a supernatural manner, so also did he consume what he had eaten in a supernatural manner. One must, however, know that certain things done by the Savior by way of divine economy are not a rule and prescription of nature; for no one else, after the immortality of the body, will have scars, or will take food.

*Ver. 44. He said — with you.* He reminds them also of those things he had predicted concerning himself, so that they might know from this, that it is he. These, he says, are the words which...

I spoke to you while I was still with you. These—what sort? ^A

Vers. 44. That—Vers. 47. At Jerusalem. By preaching, that is to say.

Vers. 48. You—of these. Of the Passion and the Resurrection, and of my entire dispensation.

Vers. 49. And—you. He speaks of the promise of his Father, the descent of the Holy Spirit in the form of fiery tongues; for He promised this through the prophet Joel, who said: And it shall be in those last days, says the Lord Almighty, I will pour out of my Spirit upon all flesh; primarily, that is to say, upon the apostolic [flesh].

Vers. 49. You—from on high. Remain together in Jerusalem, not separated because of the weakness and fear by which you are still held, until you are clothed, as if with armor, with power from on high, of heaven, or of the Divinity, through the aforementioned descent of the Holy Spirit. ^B

Vers. 50. He led them out—Bethany. Not then, but on the fortieth day after the Resurrection; for the evangelist omits the things that occurred in the interim.

Vers. 50. And—Vers. 51. Heaven. A cloud receiving him, just as the present evangelist wrote in the book of the apostolic Acts.

Vers. 52. And—great. With great joy because of his resurrection, and because of the hope of the aforementioned promise. But in the aforementioned book it is written that they returned to Jerusalem from the mount that is called the Mount of Olives. It is evident, therefore, that the Mount of Olives ^C was joined to Bethany.

Vers. 53. And were—God. At the times, of course, when they were accustomed to gather: they were always in the temple when it was permitted to be in it.

May we also always praise and bless God, and thus find the end of this present life pleasant and blessed, in Christ Jesus our Lord. Amen.

The end of the Gospel according to Luke.

ANONYMOUS INTERPRETATION OF TWO ODES OF THE GOSPEL OF LUKE

ODE OF THE THEOTOKOS IN THE GOSPEL ACCORDING TO LUKE

And of other praises you travail with a discourse: The one, by means of the inspired breath itself, The other, before the breath of the inward parts.

^A My soul magnifies the Lord, and my spirit has exhaled in God my Savior; because He has looked upon the lowliness of His handmaid. For behold, from henceforth all generations shall call me blessed, because the Mighty One has done great things for me, and holy is His name. And His mercy is for generation and generation to those who fear Him. He has wrought strength with His arm; He has scattered the proud in the imagination of their hearts. He has put down the mighty from their thrones, and exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty. He has laid hold of Israel His servant, to be mindful of mercy, as He spoke to our fathers, to Abraham and to his seed forever.

COMMENTS

PROPHECY OF ZECHARIAH THE FATHER OF THE FORERUNNER IN THE GOSPEL ACCORDING TO LUKE

Epigram. The angelic lightning having been manifested, Zechariah thundered forth the psalm, So that the body of the all-pure Virgin Might encase the great pearl.

Blessed be the Lord, the God of Israel, because He has visited and wrought redemption for His people, and has raised up a horn of salvation for us in the house of David His servant. As He spoke through the mouth of His holy prophets from of old, salvation from our enemies and from the hand of all who hate us. To perform mercy with our fathers, and to be mindful of His holy covenant, the oath which He swore to Abraham our father, to grant us, being delivered from the hand of our enemies, to serve Him without fear, in holiness and righteousness before Him all the days of our life. And

COMMENTS

thou, child, shalt be called the prophet of the Most High; for thou shalt go before the face of the Lord, to prepare his ways, to give (17) knowledge of salvation unto his people, in the remission (18) of their sins. Through the tender mercy (19) of our God (20), with which the dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide (21) our feet into the way of peace.

SCHOLIA.

(16) He passes in his prophecy to the child John, but here he calls Christ the Lord. And the preparation of the ways of Christ by John is the bringing of men to the knowledge of Him and to faith in Him, through which the Lord enters into men’s souls and dwells in them and walks about in them.

(17) He interprets the preparation of the ways of the Lord, and says that it is to impart, through his preaching, to the people formed at the creation of Christ, the knowledge of the salvation of Christ himself for the whole world.

(18) Of salvation, in the remission of their sins; that is, of that which comes about in the forgiving and the loosening of the sins of the world.

(19) Through the tender mercy of our God; that is, in that which is given through the compassion of the merciful God, and not because of the works of men. ^A (20) In which tender mercies, that is, through which tender mercies, he visited us—that is, he came upon the world—the dayspring from on high, which is He who has been manifested to those on earth. For the dayspring of the intelligible Sun from on high, that is, of the Godhead—meaning the intelligible Sun risen—visiting us, he says, is for the purpose of shining forth upon those who are in darkness and the shadow of death. For in the shadow of death—that is, in night, so called as being the absence of the light of the Lord’s commandments—the shadow is, as it were, night, since by bringing it to pass, it leads to spiritual death, which is the separation from God, of the life which is truly life.

(21) He visited us, in order to shine forth upon men, those who are in the darkness of error and the shadow of death—that is, in sin, through which come the estrangement and the separation and the hostility with God. And to guide the steps of our walk into the way of peace according to God, that is, into piety and virtue. For these lead us to the gathering and the union and the reconciliation with God, to whom belongs all glory, honor, and worship: to the Father, I say, and to the Son and to the Holy Spirit, now and always and to the ages of ages. Amen.

THE GOSPEL ACCORDING TO JOHN

THE CHAPTERS OF THE GOSPEL ACCORDING TO JOHN.

1. Of the marriage in Cana. (Cap. II, vers. 1.) 2. Of those who were cast out of the temple. (II, 13.) 3. Of Nicodemus. (III, 1.) 4. Question concerning purification. (III, 25.) 5. Of the Samaritan woman. (IV, 5.) 6. Of the nobleman. (IV, 46.) 7. Of him who had the infirmity for thirty-eight years. (V, 5.) 8. Of the five loaves and the two fishes. (VI, 5.) 9. Of the walking on the sea. (VI, 16.) 10. Of the man blind from birth. (IX, 1.) 11. Of Lazarus. (XI, 1.) 12. Of her who anointed the Lord with myrrh. (XII, 3.)

GOSPEL ACCORDING TO JOHN

CAPITA EVANGELII JOANNIS.

1. De nuptiis in Cana. 2. De ejectis e templo. 3. De Nicodemo. 4. Quæstio de purificatione. 5. De muliere Samaritana. 6. De regio. 7. De eo qui triginta et octo annos morbo tenebatur. 8. De quinque panibus et duobus piscibus. 9. De ambulatione in mari. 10. De cæco a nativitate. 11. De Lazaro. 12. De muliere quæ unxit Dominum unguento.