25. The third indeed is the predetermination of time on the part of God disposing: on account of which he adds: Until a time, namely "of the passion," he departed, because that malignant one is not permitted to do evil except for the time which God permits, although he always has an evil will; Ecclesiasticus 19: "If he finds a time to do evil, he will do evil." And therefore the counsel is in Ecclesiasticus 4: "My son, preserve the time and turn away from evil"; and Ephesians 5: "See how you walk cautiously, redeeming the time, because the days are evil." Whence since the devil tempts in two ways: as a dragon and as a lion, first he tempted as a dragon to seduce, afterwards as a lion to break in the passion. For in the first he tempts to soften through blandishments, but afterwards, seeing that he has little time, he tempts to break through punishments: whence Apocalypse 12: "The devil has come down, having great wrath, knowing that he has little time." And therefore those did not arrive at the consummation of time about whom it is said below in chapter 8, that "they believe for a time and in the time of temptation they fall away."
The doctrine of Christ is authenticated by the testimony of Scripture.
26. And Jesus returned, etc. The Evangelist showed above the authority of the doctrine of Christ from the merit of life: here secondly he shows it from the testimony of Scripture. He therefore introduces first the testimony as authentic for the instruction of believers: secondly, the authentic testimony for the confutation of detractors, at the passage: And they said: Is not this the son of Joseph?
First the testimony of Scripture is brought forward for the instruction of believers.
In the explanation of the prophetic testimony, four things are introduced by blessed Luke: the first is renown in preaching; the second is opportuneness in testifying: And he came to Nazareth; the third is congruity in the testimony, at the passage: The Spirit of the Lord is upon me etc.; the fourth is belief among the people, and this is noted at the passage: And when he had closed the book etc.
As to the first, note that the renown of the preaching of Christ is gathered from four things, namely from the fullness of grace, breadth of fame, certainty of doctrine and greatness of efficacy.
27. (Verse 14.). As to the fullness of grace, it is said: And Jesus returned in the power of the Spirit into Galilee. He returned, namely to preach, because, as it is said in the Psalm, "The Lord shall give the word to those who preach the good tidings with great power." And although he had assumed weakness from us, he nevertheless showed power from himself, according to that passage of Wisdom chapter twelve: "For you show your power, you who are not believed to be perfect in power." And it is notably said: In the power of the Spirit. For such ought perfect preaching to be, that it be joined to spiritual power, according to that passage of First Corinthians chapter two: "Our speech and our preaching was not in the persuasive words of human wisdom, but in the demonstration of the Spirit and of power, that your faith might not stand in the wisdom of men, but in the power of God."
28. As to the breadth of fame, it is said: And the fame of him went out through the whole region, according to that passage of Job chapter twenty-eight: "With our ears we have heard the fame thereof"; he speaks of the wisdom of Christ, who is "the power of God and the wisdom of God." Another Evangelist agrees with this: Matthew chapter four: "His fame went out into all Syria." Now a figure of this preceded in Solomon, of whom it is said in Second Chronicles chapter nine, that "all desired to see his face"; of whom it is said in Sirach chapter forty-seven: "Your name was spread abroad to distant islands."
29. (Verse 15.). As to the certainty of doctrine, it is added: And he taught in their synagogues, not in secret, as do men who have suspect doctrine; John chapter eighteen: "I have spoken openly to the world; I always taught in the synagogue and in the temple, where all the Jews come together, and in secret I have said nothing." On the contrary, the wisdom of heretics is called "earthly, sensual, devilish," which is designated by the evil woman: Proverbs chapter nine: "Stolen waters are sweeter, and hidden bread is more pleasant." Whence Christ fulfilled that passage of Proverbs chapter five: "Let your fountains be dispersed abroad, and divide your waters in the streets." And therefore it is said in Proverbs chapter one: "Wisdom cries aloud outside; in the streets she utters her voice," etc.
30. As for the greatness of efficacy, it is added: And he was magnified by all, because all perceived the greatness of his efficacy to such a degree that they could say that word of the Psalm: "Your mercy is magnified even unto the heavens, and your truth unto the clouds," namely in preaching. Nor is this surprising, because he himself was the one designated by that Solomon, of whom it is said in 3 Kings 10: "King Solomon was magnified above all the kings of the whole earth in riches and wisdom," etc. Below in chapter seven: "A great prophet has risen among us."
31. And he came to Nazareth, etc. Here indeed is noted the opportuneness in testifying, which is observed in the circumstances concurring for Christ to read in the sight of the synagogue. Whence four things are noted here. For he is said to have entered, risen up, received the book, and unrolled what he received. These four are introduced for the fourfold instruction of those searching out the truth, namely, of leisure for meditating, of readiness for reading, of gentleness for learning, and of certitude for declaring.
32. (Verse 16). For the instruction, therefore, of leisure for meditating, he is said to have entered the synagogue, when it says: And he came to Nazareth, where he had been brought up; and he entered according to his custom on the Sabbath day into the synagogue. For this was a custom approved by the Law of Moses and the practice of Christ. Hence it is said in Acts 17 that "Paul according to his custom entered the synagogue at Thessalonica and for three Sabbaths reasoned with them from the Scriptures." For that was the time when they ought to be free for the law of God. In this we are taught that when we wish to keep sabbath for God, we ought to be gathered inwardly and there find rest: Wisdom 8: "Entering into my house, I shall find rest with her." If therefore the Sabbath is kept only outwardly, it is a mockery of demons, according to that word of Lamentations 1: "Her enemies saw her and mocked at her sabbaths"; and such things do not please God, according to that word of Isaiah 1: "Your new moons and sabbaths and solemnities I will not endure." And the reason for this is that they did not enter inwardly but outwardly, and they understood in a carnal manner.
33. For the instruction of readiness for reading, it is added: And he rose up to read. This rising up implies readiness and vigilance, which is necessary for one searching out the divine words; whence it is said in Ezekiel 2: "Son of man, stand upon your feet, and I will speak with you." Hence it is that it is said to the holy soul in Isaiah 60: "Arise, be enlightened, O Jerusalem," etc.; and the Apostle in Ephesians 5: "Rise, you who sleep, and arise from the dead, and Christ will enlighten you." At the same time, together with readiness, it designates humility, because he rose up to read as a minister, so that he might also exercise the office of lector; whence Bede says: "He who had come to minister and not to be ministered unto did not disdain to take up the office of lector."
34. (Vers. 17.). For the instruction of meekness in learning, he adds: And the book of Isaiah the prophet was handed to him, which indeed he received with meekness, not disdaining to use the testimony and authority of Scripture. So also John, Apocalypse ten: "I took the book from the hand of the Angel and devoured it, and it was in my mouth sweet as honey." Now the book of sacred Scripture ought to have been handed to him, because, according to that passage of Apocalypse five, "Worthy is the Lamb who was slain to receive the book and to loose its seven seals," because no other could do so; and the book of Isaiah, because, as it is said in Isaiah twenty-nine, "the vision shall be to you as the words of a sealed book." And therefore it is pointedly said that the book of Isaiah the prophet was handed to him.
35. Finally, for the instruction of certitude in judging, he subjoins: And when he had unrolled the book: in which is signified a diligent inquiry of learning, which ought to precede certain judgment; on account of which it is said in Job eight: "Ask the former generation and diligently investigate the memory of the fathers." For one must not proceed abruptly to judgment, but with deliberation; on account of which it is said in Job twenty-nine: "The case that I did not know, I investigated most diligently"; and Second Paralipomenon nineteen: "Jehoshaphat, commanding the judges, said: Do all things with diligence." - And since he who diligently seeks finds, therefore it is added: He found the place where it was written: The Spirit of the Lord etc.; this is found in Isaiah sixty-one. Nor is this surprising, because, according to what is said in Baruch three, "this is our God, and no other shall be esteemed in comparison with him; he has found out every way of discipline." Before him it was sought but not found; whence Job twenty-eight: "Where is wisdom found? And what is the place of understanding?" etc.
36. (Vers. 18.). The Spirit of the Lord is upon me etc. Here is noted the fittingness in the testimony. For it expresses four conditions of excellence that were in our Savior. For he is mediator, instructor, restorer, and rewarder: and these four are intimated in the passage set forth.
First, therefore, he is intimated to be mediator through the mystery of the incarnation, when he says: The Spirit of the Lord is upon me, because he has anointed me: me — he indicates there the person of Christ in the assumed nature, upon whom the Holy Spirit rested, according to that passage of Isaiah eleven: "And the Spirit of the Lord shall rest upon him"; and John one: "Upon whom you shall see the Spirit descending and remaining, this is he who baptizes." And therefore it is said in Acts ten: "Peter said: You know what took place throughout all Judea, beginning first from Galilee after the baptism which John preached — Jesus of Nazareth, how God anointed him with the Holy Spirit" etc. Whence this is the Holy of Holies, in whose anointing the prophecy of Daniel nine must be fulfilled: "Let vision and prophecy be fulfilled, and let everlasting justice be fulfilled, and let the Holy of Holies be anointed."
And note that human nature in Christ was conceived through the power of the Holy Spirit and through his grace was united to the divine nature. And on account of these two things he says that the Spirit of the Lord is upon him and has anointed him.
Or indeed he is said to be upon him with respect to the superexcellence of singular grace, on account of which it is said in John 3: "God does not give the Spirit by measure." He is truly said to have anointed him with respect to the prerogative of priestly and royal dignity. These things regard the assumed nature in Christ, and this was prefigured in the anointing of kings and priests in the Old Testament.
37. Second, it is indicated that he is the instructor through the office of preaching, in what follows: He has sent me to evangelize the poor. The Gospel is indeed a good announcement; whence in our translation it is said: He has sent me to announce to the meek. And with this agrees that passage in Nahum 1: "Behold, upon the mountains the feet of one evangelizing and announcing peace"; and Isaiah 52: "How beautiful upon the mountains are the feet of one announcing and preaching peace, announcing good, preaching salvation." Moreover, he is said to announce this especially to the poor, because he began his discourse to the poor: Matthew 5: "Blessed are the poor in spirit," and through the poor he preached poverty to others: Matthew 11: "The poor have the Gospel preached to them." Nor is this surprising, because it is said in the Psalm: "Because of the misery of the needy and the groaning of the poor, now I will arise," etc. To these indeed he announces salvation, because elsewhere: "He shall spare the poor and needy, and he shall save the souls of the poor," etc. And on this account he is said to be sent by the Spirit and by the Lord: Isaiah 48: "As the Lord and his Spirit have sent me." "In this therefore we have known the charity of God," because "he sent his Son," 1 John 4.
38. Third, it is indicated that he is the restorer through the remedy of the passion, when it is added: To heal the contrite: which indeed liberates from the evil of actual and original fault, from blindness of reason and infirmity of will.
He indeed liberates from the evil of actual fault: on account of which it is said: To heal the contrite of heart, he sent, namely. For the cure of actual fault, contrition of penance is necessary together with the passion of Christ: the Psalm: "Who heals the contrite of heart."
Or this is said because actual fault itself breaks the entire strength of the soul: Lamentations 2: "Your destruction is great like the sea," etc.; and Proverbs 15: "The tongue that is immoderate shall crush the spirit."
39. (Verse 19.). He also liberates from the evil of original sin: on account of which is added: And to preach release to the captives. By reason of original sin the human race was deservedly held captive by the devil: Isaiah fifty-two: "Shake yourself from the dust, arise, be seated, O Jerusalem: loose the bonds of your neck, O captive daughter of Sion. For thus says the Lord: You were sold for nothing, and you shall be redeemed without money," etc.: whence Zechariah nine: "You also, by the blood of your covenant, have sent forth your prisoners out of the pit," etc. And this is what is said in Isaiah forty-nine: "I have given you as a covenant of the people, that you might say to those who are bound: Come forth; and to those who are in darkness: Be revealed"; and afterwards: "Indeed the captivity shall be taken from the strong one"; because "Christ ascending on high led captivity captive," Ephesians four. And this release was prefigured in Cyrus, who released the captivity of the children of Israel: Isaiah forty-five: "He shall let go my captivity, not for a price, nor for gifts."
40. He also liberates from blindness of reason: therefore is added: Sight to the blind, he sent me, namely, to preach: which he also did, as is said in Matthew eleven: "Go, report to John what you have seen and heard: the blind see," etc.; in which is signified the interior illumination. Whence John nine: "For judgment I have come into this world, that those who do not see may see," that is, the gentiles, according to that passage of Isaiah forty-nine: "I have given you as a light to the nations." And this is what is said in Isaiah twenty-nine: "In that day the deaf shall hear the words of the book, and out of darkness and gloom the eyes of the blind shall see." And this David was asking: "Enlighten my eyes."