Luke 9 · The Lantern

The Ministry of the Twelve

Then having called together the Twelve, he gave to them power and authority over all the demons, and to heal diseases;

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

And he said to them, “Take nothing for the journey, neither staff nor bag nor bread nor money, nor to have two tunics apiece.

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.

And he said to them: Take nothing for your journey. After the explanation of the authority entrusted, there follows the description of the uprightness enjoined. This consists in three things, namely in poverty of sustenance, scantiness of clothing, and humility of common life.

And into whatever house you may enter, remain there, and from there go forth.

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 as many as shall not receive you, going forth from that city, shake off the dust from your feet as 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.

The dust is shaken off from the Apostles' feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.

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…

Then going forth, they were passing through the villages, evangelising and healing everywhere.

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.

Herod Tries to See Jesus

Now Herod the Tetrarch heard of all the things being done, and was perplexed, because of the saying by some that John has been raised out from the dead,

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…

and by some that Elijah had appeared, and by others that a prophet, someone of the ancients, had arisen.

Then Herod said, “John I myself beheaded; however, who is this concerning whom I hear such things?” And he was seeking to see him.

The Feeding of the Five Thousand

And having returned, the apostles related to him as much as they had done. And having taken them, he withdrew in private into a town being called 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.

Now the crowds, having known it, followed him; and having received them, he was speaking to them concerning the kingdom of God, and those having need of healing he was 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.

When the crowds learned of it, they followed him. And he welcomed them, and spoke to them of the kingdom of God, and healed those who needed care. The Lord tests the faith of the crowds, and rewards the proven faith with a worthy reward. By seeking the solitude, he explores whether they care to follow.

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…

And the day began to decline. Then having come, the Twelve said to him, “Dismiss the crowd, that having travelled into the surrounding villages and countryside they may lodge and may find provisions; for here we are in a desolate place.”

Now he said to them, “You yourselves give to them to eat.” But they said, “There are not to us more than five loaves and two fish, except surely even we ourselves, having gone, shall buy food for all this people.”

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.

For they were about five thousand men. Then he said to his disciples, “Make them sit down in groups of about fifty.”

And they did so, and he sat all.

Then having taken the five loaves and the two fish, having looked up to the heaven, he blessed them and broke them, and he was giving them to the disciples to set before the crowd.

The order of the mystery is preserved everywhere. The first healing is bestowed on wounds through the remission of sins. Then the nourishment of the heavenly table abounds, although this multitude is not yet refreshed with stronger foods, nor do hearts hungry for more solid faith feed on the body and blood of Christ. He says, "I gave you milk to drink, not meat.

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 ate and were all satisfied; and that having been a surplus to them of fragments was taken up, twelve hand-baskets.

It is clear that the multitude were filled not by a scanty meal, but by a constant and increasing supply of food. You might see in an incomprehensible manner amid the hands of those who distributed, the particles multiplying which they broke not; the fragments too, untouched by the fingers of the breakers, spontaneously mounting up.

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…

Peter’s Confession of Christ

And it came to pass, as he is praying in solitary, the disciples were with him; and he questioned them, saying, “Whom do the crowds pronounce me to be?”

(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.

And it happened, while he was praying alone, the disciples were with him. The disciples were present with the Lord, and followed him on the way, as Mark indicates, but he prayed to the Father alone, because the saints can be united with the Lord by faith and love; seeing him distinct from other mortals in the divine glory of majesty, also following humbly in the way he taught w…

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.

And answering they said, “John the Baptist; also others, Elijah; now others, that a prophet, one of the ancients, has arisen.”

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.…

Then he said to them, “However, whom do you yourselves pronounce me to be?” Then Peter answering said, “The Christ of God.”

Christ’s Passion Foretold

And having strictly warned them, he instructed them to tell this to no one,

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.

It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing.

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.

having said that, “It is necessary for the Son of Man to suffer many things, and to be rejected by the elders and chief priests and scribes, and to be killed, and on the third day to be raised.”

Take Up Your Cross

Then he was saying to all, “If anyone desires to come after me, he should deny himself, and he should take up his cross every day, and he should follow me.

For whoever shall desire to save his life will lose it; however, whoever may lose his life on account of me, he will save it.

For what is a man profited, having gained the whole world, now having destroyed himself or having suffered the loss of?

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…

(Hom. 32. in Ev.) Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life.

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 whoever may have been ashamed of me and my words, the Son of Man will be ashamed of him when he may come in the glory of himself and of the 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.

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…

Now I say to you truthfully, there are some of those standing there who may certainly not taste of death until they may have seen 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…

The Transfiguration

Now it came to pass about eight days after these sayings, and having taken Peter and John and James, he went up on the mountain to pray.

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even…

And he went up into the mountain to pray. He indeed went up into the mountain to pray, and thus to be transfigured, to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, ought to dwell in mind in the heights and devote themselves to continuous prayers.

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 it came to pass, during the praying by him, the appearance of his face was altered, and his clothing white, became dazzling.

And behold, two men were talking with him, who were Moses and Elijah,

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…

Besides, Moses and Elijah stood at Jesus' side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ.

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.

those having appeared in glory were speaking of his going out which he was soon to accomplish in Jerusalem.

And Peter and those with him were wearied with sleep; then having awoken fully, they saw his glory and the two men who were standing with him.

And it came to pass, in their departing from him, Peter said to Jesus, “Master, it is good for us to be here; also let us make three tabernacles, one for you and one for Moses and one for Elijah,” not knowing what he is saying.

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…

Then when he is saying these things, a cloud came and was overshadowing them; then they feared in their entering 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 Son, the chosen; listen to 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.

And they were afraid as they entered into the cloud, and a voice came from the cloud, saying: This is my beloved Son, hear him. Human fragility cannot bear the sight of greater glory, and trembling with the whole mind and body, it falls to the ground. The more one seeks greater things, the more he collapses to lower things, if he does not know his own measure.

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 as the voice is happening, Jesus was found alone. And they themselves were silent, and in those days they told no thing to no one of what they have 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.

The Boy with an Evil Spirit

Then it came to pass on the next day, when they were descending from the mountain, a great crowd met with him.

And behold, a man from the crowd cried, saying, “Teacher, I implore you to look upon my son, for he is an only child to me;

(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 behold, a spirit takes him, and suddenly he cries out, and it throws him into convulsions with foaming, and with difficulty it departs from him, bruising him.

And I begged your disciples that they may cast it out, and they were not able.”

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.

Now Jesus answering said, “O unbelieving and perverted generation, until when will I be with you and will bear with you? Bring your son here.”

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!

Then while he is coming near, the demon threw him down and threw him into convulsions. Then Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.

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…

The Second Prediction of the Passion

Then all were astonished at the majesty of God. However, of all wondering at all which he was doing, he said to his disciples,

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.

“You yourselves implant these words into your ears; for the Son of Man is soon to be betrayed 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 were not understanding this declaration, and it was veiled from them, that they may not understand it. And they were afraid to ask him concerning this declaration.

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…

The Greatest in the Kingdom

Then an argument came up among them, this: who of them would 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, knowing the reasoning of their heart, having taken hold of a child, set it by himself,

" 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.

What kind of type and representation did he make the child he had taken? He made the child a representation of an innocent and humble life. The mind of a child is empty of fraud, and his heart is sincere. His thoughts are simple.

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 he said to them, “Whoever shall receive this child in my name receives me myself; and whoever shall receive me myself receives the One having sent me. For the one being least among all you, he is great.”

Now answering, John said, “Master, we saw someone casting out demons in your name, and we were forbidding him, because he does not follow with us.”

Then Jesus said to him, “Do not forbid; for whoever 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.

The Samaritans Reject Jesus

Then it came to pass, in the completing of the days of his ascension, that he himself steadfastly set the 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.

It says, "When the days drew near for him to be received up, he set his face to go to Jerusalem." This means that after he would endure his saving passion for us, the time would come when he should ascend to heaven and dwell with God the Father, so he determined to go to Jerusalem. This is, I think, the meaning of his "set his face."

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 having gone, they entered into a village of the Samaritans, so as to make ready for him.

And they did not receive him, because his face was as going toward 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…

Now having seen it, the disciples James and John said, “Lord, do you want that we may call fire to come down from the heaven and to consume them?”

Then having turned, he rebuked them;

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.

and they went to another village.

"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…

The Cost of Discipleship

And when they are going along the road, someone said to him, “I will follow you wherever you shall go.”

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…

A certain man came near to Christ the Savior of us all, saying, "Teacher, I will follow you wherever you go." Christ rejected the man, saying that the foxes have holes, and the birds of heaven a place to lodge in; but he had no place to lay his head.… It is easy for anyone that will examine such matters accurately to perceive that in the first place there was great ignorance in…

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.

And Jesus said to him, “The foxes have holes, and the birds of the air nests; but the Son of Man has not where he may lay the head.”

Then he said to another, “Follow me.” But he said, “Lord, allow me, having gone away first, 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.

Then he said to him, “Leave the dead to bury their own dead; however, you yourself, having gone forth, declare 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.

Secondly, with respect to the instruction of the ignorant, there follows: And Jesus said to him: Let the dead bury their dead.

Then also another said, “I will follow you, Lord; however, first allow me to bid farewell to those at my home.”

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.

Then Jesus said to him: “No one having laid the hand upon the plow and looking on the things back is suitable 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?