Luke 9 · The Lantern

Then calling together the twelve apostles, he gave them power and authority over all devils and to cure diseases.

And he sent them to preach the kingdom of God and to heal the sick.

And he said to them: Take nothing for your journey, neither staff, nor scrip, nor bread, nor money; neither have two coats.

Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered.

For this reason very fitly He bade them take nothing with them, wishing them both to be free from all worldly care, and so entirely exempt from the labours that worldly things occasion, as even to pay no regard to their necessary and indispensable food.

Now, some people say: The totally poor do not keep the middle way. I answer: On the contrary, they truly keep it. For this middle way is not a matter of things, but of the soul's desire. For if you desire these things in order to be sustained by them, be they your own or those of others, you keep the middle way.

And whatsoever house you shall enter into, abide there and depart not from thence.

He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken off, and they are commanded to depart from the city; as it follows, And whosoever will not receive you…

And in whatever house you enter, stay there and do not go out from there. He gives a general command of constancy, so that they may uphold the laws of hospitable necessity, asserting that it is foreign to the preacher of the heavenly kingdom to wander through houses and change the inviolate laws of hospitality.

Thirdly, with regard to humility in lodging, he adds: And into whatever house you enter, remain there, being content, that is, with that lodging: and do not depart from there, in search of something better, because, as it is said in Sirach 29, "a wretched life it is to lodge from house to house." For the changing of lodging attests to impatience, which is moved by a slight caus…

And whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them.

The beloved generates love, and the light immaterial the light inaccessible. "This is my beloved Son," He who, being manifested on earth and yet unseparated from the Father's bosom, was manifested, and yet did not appear. For the appearing is a different thing, since in appearance the baptizer here is superior to the baptized.

And whoever will not receive you, as you go out from that city, even shake off the dust of your feet as a testimony against them. The dust is shaken off their feet in testimony of their labor, in that they have entered the city, and the apostolic preaching has reached them.

And since it belongs to true humility to refuse the company of no one, nor even to be burdensome to another, therefore for the perfection of humility it is added: And whoever do not receive you, that is, despising your doctrine, like those who also did not receive the Lord: John 1: "He came unto his own, and his own received him not." - And because this is a great offense, whic…

And going out, they went about through the towns, preaching the gospel and healing every where.

But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.

But they went out and went about the villages, preaching the gospel and healing everywhere. What the Apostles preached, or how they healed, Mark explains more fully. He says, they preached that people should repent, and anointed many sick people with oil, and healed them. James also says: Is anyone among you sick?

And going out, they went about etc. After the authority committed and the propriety enjoined, the Evangelist here subjoins thirdly the utility conjoined.

Now Herod, the tetrarch, heard of all things that were done by him. And he was in a doubt, because it was said

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [wi…

(de Con. Ev. l. 2. c. 45.) Now Luke, though he keeps the same order in his narrative with Mark, docs not oblige us to believe that the course of events was the same.

The second end or special utility is the arousing of hearers to conferring; as regards which it is said: Now Herod the tetrarch heard of all that was done by him, so that the fame of Christ's name was carried by the Apostles not only to the common people but even to kings, as is said of Paul in Acts 9: "He is a chosen vessel unto me, to bear my name before the Gentiles and king…

By some that John was risen from the dead: but by other some, that Elias had appeared: and by others, that one of the old prophets was risen again.

And Herod said: John I have beheaded. But who is this of whom I hear such things? And he sought to see him.

And the apostles, when they were returned, told him all they had done. And taking them, he went aside into a desert place, apart, which belongeth to Bethsaida.

Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place; this, you must know was after the manner of the Old Testament.

(l. I. ep. 233.) Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

And the Apostles returned and reported. After the instruction of the Apostles accomplished through word or precept, there follows here the instruction of the same through deed or example. This part, moreover, has two sections. In the first, he instructs through a familiar example, but in the second through a figurative one, at the place: Now the day had begun to decline.

Which when the people knew, they followed him: and he received them and spoke to them of the kingdom of God and healed them who had need of healing.

After the law has passed away, the food of the gospel begins to feed the hungry hearts of the people.… It was fitting that those whom he had healed from the pain of wounds he freed from hunger with spiritual nourishment. Thus none receives the food of Christ unless he was first healed, and the calling first heals those who are called to the feast.

You see, our Lord provided encouragement for the multitude that was following him as the Passover, the Jews' festival day, was drawing near. He did this by his words of salvation, together with the help of his cures. As another Evangelist wrote, he spoke to them about the kingdom of God and healed those who were in need of being cured.

Third, with regard to the docility of the people, he adds: When the crowds learned this, they followed him, namely so that they might receive the teaching of him whom they desired, according to Hosea 6: "We shall know and shall follow on, that we may know the Lord." Whence Bede in the Gloss: "They followed not on beasts of burden, not in vehicles, but by the labor of their own…

Now the day began to decline. And the twelve came and said to him: Send away the multitude, that, going into the towns and villages round about, they may lodge and get victuals; for we are here in a desert place.

But he said to them: Give you them to eat. And they said: We have no more than five loaves and two fishes; unless perhaps, we should go and buy food for all this multitude.

For we read that first five thousand are fed with five loaves, then four thousand with seven loaves. So let us seek the mystery which the miracle represents. Those five thousand, like the body's five senses, seem to have received from Christ food similar to physical food.

The Apostles had only got but the five loaves of the Mosaic law, and the two fishes of each covenant, which were covered in the secret place of obscure mysteries, as in the waters of the deep.

But thirdly, as regards the scantiness of food, it is added: But he said to them: You give them to eat: you, as their prelates, according to that word of First Peter five: "Elders, feed the flock that is among you." But he says this so that from their response the scantiness of food might be known.

Now there were about five thousand men. And he said to his disciples: Make them sit down by fifties in a company.

And they did so and made them all sit down.

And taking the five loaves and the two fishes, he looked up to heaven and blessed them: and he broke and distributed to his disciples, to set before the multitude.

This bread which Jesus breaks is truly the mystical Word of God and a discourse about Christ which is increased while it is distributed. From a few discourses, he ministered abundant nourishment to all peoples. He gave discourses to us like loaves that are doubled when they are poured forth from our mouths.

After taking the five loaves and the two fish, he looked up to heaven, blessed them, broke them, and gave them to his disciples to set before the crowd.

Second, with regard to the multitude of provisions, it is said: But having taken the five loaves and the two fish, he looked up to heaven and blessed them: in which blessing there was a multiplication of the loaves, according to that passage in Genesis 1: "God blessed them and said: Increase and multiply and fill the earth"; and in Genesis 30, Laban said to Jacob: "I know that…

And they did all eat and were filled. And there were taken up of fragments that remained to them, twelve baskets.

Not without meaning are the fragments which remained over and above what the multitudes had eaten, collected by the disciples, since those things which are divine you may more easily find among the elect than among the people. Blessed is he who can collect those which remain over and above even to the learned.

But what was the result of the miracle? It was the satisfying of a large multitude with food. There were as many as five thousand men besides women and children, according to what another of the holy Evangelists has added to the narrative. Nor did the miracle end here. There were also gathered twelve baskets of fragments. And what do we infer from this?

Fourth, regarding the satiety of those eating, it is added: And they all ate and were satisfied, so that the word of the Psalm might be verified: "The poor shall eat and shall be satisfied, and they shall praise the Lord who seek him"; and that passage: "They ate and were exceedingly satisfied"; satisfied, I say, with the satiety of justice, concerning which Proverbs thirteen s…

And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am?

(de Con. Ev. l. ii. c. 53.) Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am, at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way.

Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father's will.

The way of advancing is explained in two ways. And it came to pass, when he was alone etc. After the Evangelist has set forth the form of preaching, in this part he sets forth the way of advancing. For advancement, these two considerations come together, namely the harshness of the way, in which merit consists, and the sweetness of the homeland, in which the reward consists.

But they answered and said: John the Baptist; but some say Elias: and others say that one of the former prophets is risen again.

But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again.

Thou seest the skilfulness of the question. He did not at once say, "Whom do ye say that I am?" but refers to the rumour of those that were without, that having rejected it, and shewn it to be unsound, He may then bring them back to the true opinion.

For this reason there is subjoined a threefold opinion taken from a threefold excellence. As to the first he says: But they answered and said: John the Baptist: and this, because they saw in him the spirit of sanctification, which was in John, according to that passage above in the first chapter: "He shall be great before the Lord and shall be filled with the Holy Spirit," etc.…

And he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God.

But he strictly charging them, commanded they should tell this to no man.

This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it. For if Peter was unable to acknowledge Him to be any other than the Creator's Christ, while He commanded them "to tell no man that saying," surely He was unwilling to have the conclusion promulged which Peter had drawn.

When the disciple Peter had professed his faith, Jesus charged them, it says, and commanded them to tell it to no one. "For the Son of man," he said, "is about to suffer many things, and be rejected, and killed, and the third day he shall rise again." Wasn't it the duty of disciples to proclaim him everywhere?

But fourthly, with respect to the knowledge of the mystery of redemption, it is added: But he, rebuking them, commanded that they tell this to no one: and this because the mystery of redemption was not yet consummated, which by the just judgment of God was to be hidden from the princes of the world.

Saying: The Son of man must suffer many things and be rejected by the ancients and chief priests and scribes and be killed and the third day rise again.

And he said to all: If any man will come after me, let him deny himself and take up his cross daily and follow me.

For whosoever will save his life shall lose it: for he that shall lose his life for my sake shall save it.

For what is a man advantaged, if he gain the whole world and lose himself and cast away himself?

That the lust of possessing, and money, are not to be sought for. In Solomon, in Ecclesiasticus: "He that loveth silver shall not be satisfied with silver." Also in Proverbs: "He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it." Also in Isaiah: "Woe unto them who join house to house, and lay field to field, that the…

Hence it is now said: For what does it profit a man if he gains the whole world, but loses himself and brings about his own ruin? When persecution from adversaries is absent, the heart must be guarded all the more vigilantly. For in time of peace, because it is permitted to live, it is also pleasing to pursue ambition.

And therefore in its amplification he adds: For what does it profit a man if he gain the whole world, and this temporally, but lose himself and suffer the loss of himself? and this eternally: as if to say: nothing, because he who loses himself loses all things, and therefore it does not profit but harms.

For he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty and that of his Father and of the holy angels.

Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame.

Often moreover we overcome greed, but there still remains this obstacle: that we hold to the ways of righteousness with too little guardianship of perfection.

Third, he invites to the bearing of the cross by consideration of the future judgment, when he says: For whoever shall be ashamed of me, namely to imitate me, and of my words, namely to confess them, scorning the cross of Christ as ignominious, and also his doctrine out of evil shame, concerning which it is said in Sirach 4: "Do not be confounded to say the truth for the sake o…

But I tell you of a truth: There are some standing here that shall not taste death till they see the kingdom of God.

If then we also wish not to fear death, let us stand where Christ is. For they only cannot taste death who are able to stand with Christ, wherein we may consider from the nature of the very word, that they will not experience even the slightest perception of death, who are thought worthy to obtain union with Christ.

But I tell you truly, there are some standing here who will not taste death before they see the kingdom of God. The kingdom of God in this place is called the present Church; and because some of the disciples were to live in the body to such an extent that they would see the Church of God constructed and raised against the glory of this world, it is now said with a comforting p…

Fourth, he invites to the consideration of the divine kingdom, which he shows to his imitators, when he adds: But I say to you truly: There are some standing here, through the elevation of mind, according to that verse of the Psalm: "Our feet were standing in your courts, O Jerusalem." To such persons the kingdom ought to be shown, so that their desire may be fulfilled; therefo…

And it came to pass, about eight days after these words, that he took Peter and James and John and went up into a mountain to pray.

You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him"—Him, that is, not Moses or Elias any longer.

And it came to pass about eight days after these sayings, that he took Peter and James and John. On the eighth day, the Lord manifests to the disciples the glory of the promised future blessedness, so that, with the sweetness of heavenly life shown, he may refresh the hearts of all who can hear these things, and with the number of eight days, he may teach that the true joy of t…

Now it came to pass after these words. After the exhortation to the harshness of the way, the Evangelist subjoins the showing of the sweetness of glory. He proceeds in this order.

And whilst he prayed, the shape of his countenance was altered and his raiment became white and glittering.

And behold two men were talking with him. And they were Moses and Elias,

After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the he…

The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross.

Third, regarding the honor of his retinue, he adds: And behold, two men were speaking with him. For it was not fitting that the Lord of glory should be seen alone, but that he should have an honorable retinue; therefore regarding this he adds: And they were Moses and Elijah, seen in majesty.

Appearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem.

But Peter and they that were with him were heavy with sleep. And waking, they saw his glory and the two men that stood with him.

And it came to pass that, as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses; and one for Elias: not knowing what he said.

This, then, is the way how he demonstrates them to be aliens, even by keeping them in his own company! This is how he shows they ought to be relinquished: he associates them with himself instead! This is how he destroys them: he irradiates them with his glory! How would their own Christ act?

For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount. He knew not what he said, for neither was the time come for the end of the world, or for the Saints' enjoyment of their promised hope.

And it came to pass, as they were departing. After the beginning of contemplation, he adds the progress of contemplation: in which two things are most especially required, namely surpassing joy over the gift bestowed and surpassing desire for its continuation, according to that passage of Ecclesiasticus twenty-four: "My spirit is sweeter than honey." "They who eat me shall yet…

And as he spoke these things, there came a cloud and overshadowed them. And they were afraid when they entered into the cloud.

(in Matt. tom. 12.) Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly afraid since they knew what was said to Moses, No man shall see my face, and lice. Hence it follows, And they feared as they entered into the cloud.

While he was speaking, a cloud came and overshadowed them. He who sought a material tabernacle received the shadow of the cloud, so that he might learn that in the resurrection, the saints are to be protected not by the covering of houses, but by the glory of the Holy Spirit.

And as he was saying these things, etc. After the entrance and the progress, the Evangelist here determines the state or consummation of contemplation. Contemplation, however, is consummated in two things: of which the first is the manifestation of terrible majesty, and the second, the revelation of credible truth.

And a voice came out of the cloud; saying: This is my beloved son. Hear him.

Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command. This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets.

The Father's voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to his Son was to take precedence since he came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament.

Second, as regards the revelation of credible truth, it is added: And as they entered into the cloud, namely, the cloud arousing them to reverence, according to what is said in Exodus 24: "Moses, entering into the midst of the cloud, ascended the mountain," where he heard the divine revelations.

And whilst the voice was uttered Jesus was found alone. And they held their peace and told no man in those days any of these things which they had seen.

(ubi sup.) Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.

And while the voice was being spoken, Jesus was found alone. When the Son began to be designated, the servants immediately departed, lest the paternal voice be thought to be addressed to them. Alternatively: as the voice was made over the Son, He was found alone, because when He reveals Himself to the chosen, God will be all in all (1 Cor.

And as the voice came, etc. Here lastly, after the consummation of the contemplation, the Evangelist adds its withdrawal, concerning which the Evangelist introduces two things: the first is the return of the accustomed vision, the second is the concealment of the vision that was shown.

And it came to pass the day following, when they came down from the mountain, there met him a great multitude.

And behold a man among the crowd cried out, saying: Master, I beseech thee, look upon my son, because he is my only one.

(non occ.) It seems indeed to me that this was a wise man. For he said not to the Saviour, "Do this or that," but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child.

This lesson proves that he delivered us from the power of unclean spirits. We heard read that a man ran toward him from among the crowd and related the intolerable illness of his son. He said that he was cruelly torn by an evil spirit and suffered violent convulsions.

Secondly, he introduces the urgency of the man beseeching, when he says: And behold, a man from the crowd cried out. In this he shows the affection in supplicating, according to that verse of the Psalm: "When I cried to the Lord, he heard my voice"; whence 1 Maccabees 5: "They cried out with trumpets to heaven and cried out in prayer"; and of Samuel it is said in 1 Kings 15 tha…

And lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him down and teareth him, so that he foameth; and bruising him, he hardly departeth from him.

And I desired thy disciples to cast him out: and they could not.

He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples.

And I asked your disciples to cast him out, and they could not. In this saying he secretly accuses the apostles, for the impossibility of healing is sometimes attributed not to the weakness of the healers, but to the faith of those who are to be healed, the Lord saying: "Let it be done to you according to your faith."

And that this suffering was of great duration is apparent from the difficulty of the cure; whence he adds: And I asked your disciples to cast him out, and they could not.

And Jesus, answering:, said: O faithless and perverse generation, how long shall I be with you and suffer you? Bring hither thy son.

Let Marcion's Christ stand forth, and exclaim, "O faithless generation! how long shall I be with you? how long shall I suffer you? " He will immediately have to submit to this remonstrance from me: "Whoever you are, O stranger, first tell us who you are, from whom you come, and what right you have over us.

Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, 'How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.

But Jesus answering said to them, etc. After the disposing occasion, the Evangelist explains secondly the efficient power, which is described here as just, as compassionate, and as great. First, it is described as just in the reproof of the unbelieving heart, when he says: O faithless and perverse generation!

And as he was coming to him, the devil threw him down and tore him.

He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present.

While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom.

And because "there is no agreement of Christ with Belial, nor of light with darkness," therefore he adds: And as he was approaching, the demon threw him down and convulsed him: in which it is shown that he came unwillingly to the light as one doing evil, according to John three: "He who does evil hates the light." At the same time it is also shown that the devil most greatly op…

And Jesus rebuked the unclean spirit and cured the boy and restored him to his father.

While all thus were wondering at the miracles, He foretels His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall he delivered into the hands of men.

(non occ.) Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, honour and majesty wilt thou lay upon him. (Ps.

And all were amazed etc. - After the disposing occasion and the effecting power, the Evangelist here adds the consequent benefit. And this was twofold: the first universal, the second particular. The first was the arousal of all to reverence for his majesty, the second was the urging of the disciples to the understanding of truth.

And all were astonished at the mighty power of God. But while all wondered at all the things he did, he said to his disciples: Lay you up in your hearts these words, for it shall come to pass that the Son of man shall be delivered into the hands of men.

(in Matt. tom. 13.) But it is not clearly expressed by whom He is to be delivered, for one says, that He is to be delivered up by Judas, another by the devil; but Paul says, that God the Father delivered Him up for us all; (Rom. 8:32.) but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies' sake.

And all were marveling at all that he did, he said to his disciples: Let these words sink into your ears. For the Son of Man is to be delivered into the hands of men. Among the great works of divine power, he often impresses and reiterates the abasement of his human suffering, so that his sudden coming would not cause terror, but be endurable by a mind prepared in advance.

Second, with regard to the exhortation of the disciples to the understanding of truth, there is added: While all were marveling at all the things that he was doing and also saying and speaking; he said to his disciples: Place these words in your hearts; as if he were saying to them: while others recognize and admire the greatness of the miracles, you consider the humility of th…

But they understood not this word: and it was hid from them, so that they perceived it not. And they were afraid to ask him concerning this word.

Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor.

Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not. Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.

And since this was a hidden mystery, therefore there is added: But they did not understand this word, and it was veiled before them, so that they did not perceive it; because they were still unlearned and natural and did not understand past things, therefore neither future things: whence Ecclesiastes 8: "He who is ignorant of the past can know future things by no messenger." In…

And there entered a thought into them, which of them should be greater.

(non occ.) The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man's heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles.

Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another's, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest.

The norm of governing is explained in three ways. And a thought entered, etc. This is the third part of this section, in which the mission of the Apostles is treated, where after the explanation of the form of preaching and the way of advancing, the norm of governing is explained. For the Apostles bore the person of preachers, of perfect men, and of prelates.

But Jesus seeing the thoughts of their hearts, took a child and set him by him,

" But, behold, Christ takes infants, and teaches how all ought to be like them, if they ever wish to be greater. The Creator, on the contrary, let loose bears against children, in order to avenge His prophet Elisha, who had been mocked by them.

But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated.

Second, there is added a commendatory guidance by means of a sensible example, when it is added: But Jesus, seeing the thoughts of their hearts, as true God, according to that passage of 1 Kings 16: "Man sees the things that are apparent, but God beholds the heart"; and Ecclesiasticus 23: "The eyes of the Lord are far more luminous than the sun, surveying all the ways of men an…

And said to them: Whosoever shall receive this child in my name receiveth me; and whosoever shall receive me receiveth him that sent me. For he that is the lesser among you all, he is the greater.

And therefore, beloved brethren, the Lord, taking thought for this risk, that none should fall into the snare of death through jealousy of his brother, when His disciples asked Him which among them should be the greatest, said, "Who soever shall be least among you all, the same shall be great." He cut off all envy by His reply.

Hence it follows, And he says unto them, Whosoever shall receive a child in my name, receiveth me. As if He were to say, Seeing that there is one and the same reward to those that honour the saints, whether perchance such an one be the least, or one distinguished for honours and glory, for in him is Christ received, how vain is it to seek to have the preeminence?

And he indicates this when he adds: And he said to them: Whoever receives this child in my name, receives me: in which he shows that he has such great affection for the little ones and the humble that what is done for them he considers done for himself: whence, in Matthew twenty-five, he will say at the judgment: "What you did for one of the least of mine, you did for me." For…

And John, answering, said: Master, we saw a certain man casting out devils in thy name: and we forbade him, because he followeth not with us.

And Jesus said to him: Forbid him not: for he that is not against you is for you.

Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said unto him, Forbid him not, for he that is not against you is for you. True, O Lord.

Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy.

Third, as regards the persuasion to humility on the part of the Master, he adds: And Jesus said to him: Do not forbid, but rather humbly bear with the imperfect one, because, Romans 15, "we who are stronger ought to bear the weaknesses of the weak and not to please ourselves"; and especially when the weak one is not an adversary of the truth.

And it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem.

No one's table or roof did He despise: indeed, Himself ministered to the washing of the disciples' feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth, when even the disciples had wished that the celestial fires should be forthwith hurled on so contumelious a town.

When the time was near at hand in which it behoved our Lord to accomplish His life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c.

Now it came to pass, when the days were being fulfilled, etc. After having instructed the Apostles, the prelates of the Church, in humility of mind, he here instructs them secondly in equanimity of zeal.

And he sent messengers before his face: and going, they entered into a city of the Samaritans, to prepare for him.

And they received him not, because his face was of one going to Jerusalem.

Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.

And they did not receive him, because his face was set to go to Jerusalem. Because the Samaritans saw he was going to Jerusalem, they did not receive the Lord. For the Jews do not associate with Samaritans, as the Evangelist John shows.

Thirdly is added the inhospitality of the Samaritans, by which they denied lodging, when it says: And they did not receive him, though he himself was their Lord; so that what is said in John 1 might be fulfilled: "He came unto his own, and his own received him not." The inhospitality of these was similar to the inhospitality of those of Gibeah toward the Levite: it is said in J…

And when his disciples, James and John, had seen this, they said: Lord, wilt thou that we command fire to come down from heaven and consume them?

And turning, he rebuked them, saying: you know not of what spirit you are.

Therefore God does not here take the semblance of man, but of a dove, because He wished to show the simplicity and gentleness of the new manifestation of the Spirit by the likeness of the dove. For the law was stern, and punished with the sword; but grace is joyous, and trains by the word of meekness.

Christ rebuked them for their own good when they were enraged beyond measure at the hatred of the Samaritans. He did this so they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness, not revengeful. They must not be given to wrath or savagely attack those who offend them.

Secondly, as regards the reasonable reprehension in the word of the Lord, it is added: And turning, he rebuked them, saying: You do not know of what spirit you are.

The Son of man came not to destroy souls, but to save. And they went into another town.

"The life," says He, "was manifested," not the soul. And again, "I am come to save the soul." He did not say, "to explain" it.

After that He had taught them what it was to love their neighbour as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them.

And therefore he adds: For the Son of man came not to destroy the souls of men, but to save them: because this coming was not of justice, but of mercy, according to that passage in John 3: "God did not send His Son into the world to judge the world, but that the world might be saved through Him"; whence from this end He received His name, so that He would be called Jesus, accor…

And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee whithersoever thou goest.

And they teach that He pointed out the three kinds of men as follows: the material, when He said to him that asked Him, "Shall I follow Thee?" "The Son of man hath not where to lay His head;"-the animal, when He said to him that declared, "I will follow Thee, but suffer me first to bid them farewell that are in my house," "No man, putting his hand to the plough, and looking bac…

He rebuked him not to reproach him but rather to correct him, so that he might of his own desire grow better and become eager in following the ways of virtue.… The simple meaning of the passage that is at hand follows. The beasts and birds have dens and dwellings, but I have nothing to offer of those things that are the objects of general pursuit.

Now it came to pass, as they walked etc. After the instruction of the Apostles according to the norm of governing with respect to humility of soul and equanimity of zeal, here in the third place He instructs them with respect to perspicacity of judgment; and this through the example of Jesus Christ.

Jesus said to him: The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head.

But he said to another: Follow me. And he said: Lord, suffer me first to go and to bury my father.

Us, moreover, Jesus, the Father's Highest and Great Priest, clothing us from His own store -inasmuch as they "who are baptized in Christ have put on Christ"-has made "priests to God His Father," according to John.

And again in another place He restrained that man who wished to perform two things in one, that is, honour to his parents and discipleship to Himself, and told him that it was impossible that two things which were the opposites of each other could happen at the same time: "Teacher, suffer me to go and bury my father and my mother, and I will come after Thee," that is to say, "I…

But he said to another. After the repulsion of the double-minded, here is added the calling of the simple, concerning which two things are introduced: the first is the calling of the innocent; the second is the instruction of the ignorant.

And Jesus said to him: Let the dead bury their dead: but go thou and preach the kingdom of God.

Behold also we learn from this testimony that the man who becometh a disciple of Jesus hath not even power to minister unto his natural parents, because he hath a true Father, Who by His grace hath enrolled him for Himself as a son, and Who hath set him apart for the ministration of His will.

If parents should wish, say, or command something that is against the advancement of our salvation, piety is not to be shown to them in such matters. The Lord wills that on account of paternal affection a man should not cease to do what pertains to his salvation. And this is what the Lord says: Let the dead bury their dead; but you go and proclaim the kingdom of God.

And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house.

Hear also again another proof, which like the preceding will bring instruction nigh unto thee, and the example of the testimony of which will urge thee to deny thyself everything, and to go forth after Jesus.

And another said: I will follow you etc. After the repulsion of the double-minded and the calling of the simple, he here subjoins the rebuke of the inconstant, concerning which two things are introduced: the first is the vacillation of the will, the second is the rebuke of inconstancy.

Jesus said to him: No man putting his hand to the plough and looking back is fit for the kingdom of God.

Now, it is a very great thing to abandon opinion, by taking one's stand between accurate knowledge and the rash wisdom of opinion, and to know that he who hopes for everlasting rest knows also that the entrance to it is toilsome "and strait." And let him who has once received the Gospel, even in the very hour in which he has come to the knowledge of salvation, "not turn back, l…

"No man, having put his hand upon the ploughshare, and looking back, is fit for the kingdom of God," that is to say, "Whosoever fulfilleth this work in nature, and who guideth the plough with oxen according to the custom of man, and who suffereth himself to look behind him instead of in front — now in this manner the work would never be completed — is not able to advance, nor a…

(Nilus Monac.) For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit?

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