3 Sunday before Elevation
15th Sunday after Pentecost
3 Consecration of the Church of the Resurrection of Christ our God in Jerusalem
2 Forefeast of the Exaltation of the Holy Cross3 Founding of Church of the Holy SepulchreHoly Hieromartyr Cornelius the Centurion (1st c. )Holy Great Martyr Ketevan, Queen of Georgia (1624)
Vespers
3[1] Kings 8.22-23, 27-30
§ 55
Chapter 8
and he said, Lord God of Israel, there is no God like thee in heaven above and on the earth beneath, keeping covenant and mercy with thy servant who walks before thee with all his heart;
καὶ εἶπε· Κύριε ὁ Θεὸς ᾿Ισραήλ, οὐκ ἔστιν ὡς σὺ Θεὸς ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω, φυλάσσων διαθήκην καὶ ἔλεος τῷ δούλῳ σου τῷ πορευομένῳ ἐνώπιόν σου ἐν ὅλῃ τῇ καρδίᾳ αὐτοῦ,
и҆ речѐ: гдⷭ҇и бж҃е і҆и҃левъ, нѣ́сть ꙗ҆́коже ты̀ бг҃ъ на нб҃сѝ горѣ̀ и҆ на землѝ ни́зꙋ, хранѧ́й завѣ́тъ и҆ млⷭ҇ть рабꙋ̀ твоемꙋ̀ ходѧ́щемꙋ пред̾ тобо́ю всѣ́мъ се́рдцемъ свои́мъ,
But will God indeed dwell with men upon the earth? if the heaven and heaven of heavens will not suffice thee, how much less even this house which I have built to thy name?
ὅτι εἰ ἀληθῶς κατοικήσει ὁ Θεὸς μετὰ ἀνθρώπων ἐπὶ τῆς γῆς; εἰ ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐκ ἀρκέσουσί σοι, πλὴν καὶ ὁ οἶκος οὗτος, ὃν ᾠκοδόμησα τῷ ὀνόματί σου;
ꙗ҆́кѡ а҆́ще и҆́стиннѡ всели́тсѧ бг҃ъ съ челѡвѣ́ки на землѝ; а҆́ще нб҃о и҆ нб҃о нб҃сѐ не довлѣ́ютъ тѝ, кольмѝ па́че хра́мъ се́й, є҆го́же созда́хъ и҆́мени твоемꙋ̀;
Likewise, Third Kings, chapter eight: If heaven and the heavens of heavens cannot contain you, how much more this house which I have built? If therefore the being of God can be contained by nothing and circumscribed by nothing, it must be acknowledged that it has entirely the character of the infinite.
Quaestiones Disputatae, De Mysterio Trinitatis, Question 4Solomon the son of David, in the books styled The Reigns of the Kings, comprehending not only that the structure of the true temple was celestial and spiritual but had also a reference to the flesh, which he who was both the son and the Lord of David was to build up, both for his own presence, where, as a living image, he resolved to make his shrine, and for the church that was to rise up through the union of faith, says expressly, "Will God in very deed dwell with humans on the earth?" He dwells on the earth clothed in flesh, and his abode with humans is effected by the conjunction and harmony that obtain among the righteous and that build … a new temple. For the righteous are the earth, being still encompassed with the earth; and earth, too, in comparison with the greatness of the Lord. Thus also the blessed Peter does not hesitate to say, "You also, as living stones, are built up, a spiritual house, a holy temple, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." And with reference to the body, which by circumscription he consecrated as a hallowed place for himself on earth, he said, "Destroy this temple, and in three days I will raise it up again." The Jews therefore said, "In forty-six years was this temple built, and will you raise it up in three days?" "But he spoke of the temple of his body."
Fragments Not Given in the Oxford EditionAfterwards Solomon, hearing his father David say these things, and having built a wondrous house and foreseeing him who would come to it, says in astonishment, "Is it then to be thought that God should indeed dwell on earth?" Yes, says David in anticipation in the psalm inscribed "For Solomon," wherein it is said, "He shall be like rain coming down on the fleece"; "rain" because of his heavenly origin but "on the fleece" because of his humanity. For rain, falling on fleece, falls noiselessly; so that, the mystery of his birth being unknown, the wise men said, "Where is he that is born king of the Jews?" And Herod, being troubled, inquired concerning him who had been born, and said, "Where is the Christ born?"
Catechetical Lecture 12:9Therefore, the one God, the Father and the Son and the Holy Spirit, fills up the whole, contains the whole; as the whole is in each thing, so the whole is in everything; as the whole is in small things, so the whole is in the largest creatures. This is true of nature but not of grace. When it creates human beings, it does not by the same act save them. While it makes them, it does not by the same act remake them. While it makes that sun to rise over the good and the evil, it does not do the same when the sun of justice rises on those on whom the light, not of the flesh but of the heart, is poured by the gift of prevenient mercy. As it belongs to all to be born through nature, it does not in the same way belong to all to be reborn through grace. Since the Father and the Son and the Holy Spirit by nature are one God, eternal and infinite, there is nothing in heaven, nothing on earth, nothing above the heavens, nothing in any nature that he made that has not been made, where the same one God, Father, Son and Holy Spirit, could be missing. In God, just as there is no mutability of times, so there is no spatial capacity. As Solomon truly said at the dedication of the temple in these words: "Even heaven and the highest cannot contain you, much less this house that I have built."
LETTER (FULGENTIUS TO SCARILA) 10.7Yet, O Lord God of Israel, thou shalt look upon my petition, to hear the prayer which thy servant prays to thee in thy presence this day,
καὶ ἐπιβλέψῃ ἐπὶ τὴν δέησίν μου, Κύριε ὁ Θεὸς ᾿Ισραήλ, ἀκούειν τῆς προσευχῆς, ἧς ὁ δοῦλός σου προσεύχεται ἐνώπιόν σου πρός σε σήμερον,
и҆ да при́зриши на моли́твꙋ мою̀, гдⷭ҇и бж҃е і҆и҃левъ, послꙋ́шати моли́твы, є҆́юже мо́литсѧ ра́бъ тво́й пред̾ тобо́ю къ тебѣ̀ дне́сь,
that thine eyes may be open toward this house day and night, even toward the place which thou saidst, My name shall be there, to hear the prayer which thy servant prays at this place day and night.
τοῦ εἶναι τοὺς ὀφθαλμούς σου ἠνεῳγμένους εἰς τὸν οἶκον τοῦτον ἡμέρας καὶ νυκτός, εἰς τὸν τόπον, ὃν εἶπας· ἔσται τὸ ὄνομά μου ἐκεῖ, τοῦ εἰσακούειν τῆς προσευχῆς, ἧς προσεύχεται ὁ δοῦλός σου εἰς τὸν τόπον τοῦτον ἡμέρας καὶ νυκτός.
да бꙋ́дꙋтъ ѻ҆́чи твоѝ ѿвє́рсты на хра́мъ се́й де́нь и҆ но́щь, на мѣ́сто ѡ҆ не́мже ре́клъ є҆сѝ: бꙋ́детъ и҆́мѧ моѐ та́мѡ на ᲂу҆слы́шанїе моли́твы, є҆́юже мо́литсѧ ра́бъ тво́й на мѣ́стѣ се́мъ де́нь и҆ но́щь:
And thou shalt hearken to the prayer of thy servant, and of thy people Israel, which they shall pray toward this place; and thou shalt hear in thy dwelling-place in heaven, and thou shalt do and be gracious.
καὶ εἰσακούσῃ τῆς δεήσεως τοῦ δούλου σου καὶ τοῦ λαοῦ σου ᾿Ισραήλ, ἃ ἂν προσεύξωνται εἰς τὸν τόπον τοῦτον, καὶ σὺ εἰσακούσῃ ἐν τῷ τόπῳ τῆς κατοικήσεώς σου ἐν οὐρανῷ καὶ ποιήσεις καὶ ἵλεως ἔσῃ.
и҆ ᲂу҆слы́шиши моли́твꙋ раба̀ твоегѡ̀ и҆ люді́й твои́хъ і҆и҃лѧ, ѡ҆ ни́хже помо́лѧтсѧ на мѣ́стѣ се́мъ: и҆ ты̀ ᲂу҆слы́шиши на мѣ́стѣ ѡ҆бита́лища твоегѡ̀ на нб҃сѝ, и҆ сотвори́ши и҆ поми́лꙋеши:
Proverbs 3.19-34
§ 72
God by wisdom founded the earth, and by prudence he prepared the heavens.
ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν, ἡτοίμασε δὲ οὐρανοὺς φρονήσει·
Бг҃ъ премⷣростїю ѡ҆снова̀ зе́млю, ᲂу҆гото́ва же небеса̀ ра́зꙋмомъ:
Paul declares that it was said of the Son: "You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of your hands." Whether therefore the Son made the heavens, as also the apostle would have it understood, while he himself certainly did not alone spread out the heavens without the Father; or as it stands in the book of Proverbs, "the Lord in wisdom has founded the earth, in understanding he has prepared the heavens," it is proved that neither the Father made the heavens alone without the Son, nor yet the Son without the Father.
Exposition of the Christian Faith 5.2.29Solomon says, "The Lord by wisdom founded the earth; by understanding he established the heavens." And this wisdom is the Word, and by him, as John says, "all things were made" [and without him not one thing was made]. This Word is Christ, "for there is one God the Father, from whom are all things. We are for him, and one Lord Jesus Christ, through whom are all things, and we are through him." If all things are through him, he himself should not be reckoned with the "all things." Whoever dares to say that he, through whom are all things, is one of all the things surely will have the same speculation about God, from whom are all things. If anyone flees from this as absurd and excludes God from the "all things," it would follow that even the only-begotten Son, since he is proper to the Father's substance, must be excluded from the "all things." And if he is not one of the "all things," then it is not right to say about him "There was once when he was not" and "He was not before he was begotten." Such terms are fittingly used of creatures, but the Son himself is such a one as is the Father, of whose substance the Son is a proper offspring, Word and wisdom. This is peculiar to the Son in relation to the Father, and this shows that the Father is peculiar to the Son; so that we may neither say that God was ever wordless or that the Son was ever nonexistent. For how else could he be a Son, unless from God? Or how could he be Word and wisdom unless he is always peculiar to [God]?
Discourses Against the Arians 1.6.19The Lord founded the earth by wisdom, etc. God the Father through the Son created all things. Typically, however, He founded the earth by wisdom when He established the holy Church in the solidity of faith through Him; He stabilized the heavens with understanding when through the same He enlightened the sublime hearts of the preachers.
Commentary on ProverbsYou will find it said in Proverbs, "God by wisdom founded the earth, and by prudence he prepared the heaven." Thus there is a certain prudence of God which one does not seek [except] in Christ Jesus. For all such [virtues], insofar as they are of God, are Christ: he is the wisdom of God, he is the power of God, he is the righteousness of God, he is sanctification, he is redemption. In this way he is the prudence of God. But though there is one substance, for differences in the aspects the names are many. You do not understand the same thing about Christ when you understand him as wisdom and when you understand him as righteousness. For when he is wisdom, you mean the knowledge of things divine and human, but when he is righteousness, he is that power which allots to every person according to worth. And when he is sanctification, he is what enables those faithful and dedicated to God to become holy. In this way also then you will understand him as prudence, when he is the knowledge of what is good and evil, and what is neither.
HOMILIES ON JEREMIAH 8:2.1For in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.
13 Ascetic Discourses, Discourse 3 -- On FaithBy understanding were the depths broken up, and the clouds dropped water.
ἐν αἰσθήσει ἄβυσσοι ἐρράγησαν, νέφη δὲ ἐρρύησαν δρόσους.
въ чꙋ́вствѣ є҆гѡ̀ бє́здны разверзо́шасѧ, ѡ҆́блацы же и҆сточи́ша ро́сꙋ.
By His wisdom the depths burst forth. When in the days of Noah all the fountains of the great abyss were broken up, or when through the daily course the fountains and rivers emanate from the abyss through the veins of the earth. Otherwise, by His wisdom the depths burst forth, when, by the grace of Christ granted, the profound mysteries of the heavens become known to the faithful.
Commentary on ProverbsAnd the clouds condense with dew. It is clear according to the letter, but allegorically the clouds are the teachers of the Church, elevated by contemplation and life, watering the hearts of listeners, like the land subjected to them by doctrine. Which condense with dew, because by the most subtle discernment they examine their virtues, which profit them, which lift them to high things, and which display examples to the lesser, and they examine them.
Commentary on ProverbsFor in the beginning when He created the world and all that therein is, and when He was establishing things, wisdom worked with Him, even as Solomon saith, "The Lord by His wisdom laid the foundations of the earth, and He constructed the heavens by His understanding; and by His knowledge were the depths broken up, and the clouds distilled water." And again wisdom saith, "When He constructed the heaven I was with Him, and when He made a circle upon the face of the deep, and when He made firm the clouds from above, and when the fountains of the depths became strong." Now wisdom was with God in His primaeval works, but in this second creation faith is with Him; and in this second giving of birth He hath taken to Himself faith as a helpmeet. In everything faith cleaveth to God, and without it to-day He worketh no new things. It were an easy thing for Him to give thee birth from water and spirit without it, but until it is satisfied He doth not give thee new birth. He is able to make thee a new creature, and from being old to make thee new, but until He receiveth from thee faith as a pledge He neither changeth thee nor maketh thee a new creature.
13 Ascetic Discourses, Discourse 3 -- On Faith[My] son, let [them] not pass from [thee], but keep my counsel and understanding:
Υἱέ, μὴ παραρρυῇς, τήρησον δὲ ἐμὴν βουλὴν καὶ ἔννοιαν,
Сы́не, да не премине́ши, соблюди́ же мо́й совѣ́тъ и҆ мы́сль:
My son, do not let these depart from your eyes. Beware lest, wearied by temporal discipline, you lose the grace of wisdom, which is so great.
Commentary on ProverbsObserve law and counsel. The law of wisdom is, as it says, If you wish to enter into life, you shall not kill, you shall not commit adultery, you shall not steal, you shall not bear false witness, and the rest (Mark 10). The counsel of wisdom is when it immediately adds: If you wish to be perfect, go, sell all that you have, etc. (Ibid.).
Commentary on ProverbsThe first counsel is regulated according to the dictate of divinely instituted laws. Whence in Proverbs: 'Keep the law and counsel, and you will have grace for your mouth and life for your soul.' What is this law? Surely the law written outwardly and the law divinely inspired.
Collationes de Septem Donis, Collation 7that thy soul may live, and that there may be grace round thy neck; 22α and it shall be health to thy flesh, and safety to thy bones:
α ἔσται δὲ ἴασις ταῖς σαρξί σου καὶ ἐπιμέλεια τοῖς σοῖς ὀστέοις,
да жива̀ бꙋ́детъ дꙋша̀ твоѧ̀, и҆ блгⷣть бꙋ́детъ на твое́й вы́и: (꙳бꙋ́детъ же и҆сцѣле́нїе пло́темъ твои̑мъ и҆ ᲂу҆врачева́нїе косте́мъ твои̑мъ:)
And it will be life to your soul. Your soul has life with God if you keep His decrees, however much the flesh may be pressed by the discipline of correction or even death.
Commentary on ProverbsAnd grace to your throat. How sweet are your words to my throat, says the psalm (Psalm 118)! The senses of the soul, therefore, have their throat, by which they judge the words they hear, by which they scrutinize the deeds of each person they see, and by which they receive these by embracing them, and reject those by despising them. When we keep the law and counsel of the Lord with these throats, grace is multiplied, because the more diligently one obeys the divine commands, the more sweetly he conceives His love. The Psalmist desired that this grace be in our throats when he said: Taste and see that the Lord is sweet (Psalm 34).
Commentary on Proverbsthat thou mayest go confidently in peace in all thy ways, and that thy foot may not stumble.
ἵνα πορεύῃ πεποιθὼς ἐν εἰρήνῃ πάσας τὰς ὁδούς σου, ὁ δὲ πούς σου οὐ μὴ προσκόψῃ·
да хо́диши надѣ́ѧсѧ въ ми́рѣ во всѣ́хъ пꙋте́хъ твои́хъ, нога́ же твоѧ̀ не по́ткнетсѧ.
Then you will walk confidently in your way. We walk confidently in our way when, trusting in the grace of God, we undertake progress in our good conversation. Therefore, if we humbly submit to His commands, and taste the sweetness of heavenly love with the palate of our mind, we will always obtain an increase in good works. Moreover, with His help, we are defended in temptations so that we do not falter. For this is what follows: "And your foot will not stumble. For all things work together for good to those who love God."
Commentary on ProverbsBefore the Lord's coming, philosophy was an essential guide to righteousness for the Greeks. At the present time, it is a useful guide toward reverence for God. It is a kind of preliminary education for those who are trying to gather faith through demonstration. "Your foot will not stumble," says Scripture, if you attribute good things, whether Greek or Christian, to Providence. God is responsible for all good things: of some directly, like the blessings of the Old and New Covenants, of others indirectly, like the riches of philosophy. Perhaps philosophy too was a direct gift of God to the Greeks before the Lord extended his appeal to the Greeks. For philosophy was to the Greek world what the Law was to the Hebrews, a tutor escorting them to Christ. So philosophy is a preparatory process; it opens the road for the person whom Christ brings to his final goal.
The Stromata Book 1For if thou rest, thou shalt be undismayed; and if thou sleep, thou shalt slumber sweetly.
ἐὰν γὰρ κάθῃ, ἄφοβος ἔσῃ, ἐὰν δὲ καθεύδῃς, ἡδέως ὑπνώσεις·
А҆́ще бо сѧ́деши, безбоѧ́зненъ бꙋ́деши, а҆́ще же поспи́ши, сла́достнѡ поспи́ши.
"If you lie down, you will not be afraid," etc. It is clear according to the letter, since he who remembers to live innocently and justly before God, sleeps securely, wakes securely, rests and walks securely. But also, when the just man sleeps in death, he not only does not fear the powers of evil spirits, but also rests in peace and safely awaits the day of resurrection, because he has God everywhere as his protector and keeper. This is like in the Psalm: "Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me" (Psalm 22).
Commentary on ProverbsAnd thou shalt not be afraid of alarm coming upon thee, neither of approaching attacks of ungodly men.
καὶ οὐ φοβηθήσῃ πτόησιν ἐπελθοῦσαν, οὐδὲ ὁρμὰς ἀσεβῶν ἐπερχομένας·
И҆ не ᲂу҆бои́шисѧ стра́ха наше́дшагѡ, нижѐ ᲂу҆стремле́нїѧ нечести́выхъ находѧ́щагѡ:
If you believe that God makes provision for you, why be anxious and concerned about temporal affairs and the needs of your flesh? But if you do not believe that God makes provision for you, and for this reason you take pains to provide for your need separately from Him, then you are the most wretched of all men. Why even be alive or go on living in such a case? "Cast thy care upon the Lord, and He will nourish thee," and you shall never be dismayed at any terror that overtakes you.A man who has dedicated himself once and for all to God goes through life with a restful mind. Without non-possessiveness the soul cannot be freed from the turmoil of thoughts; and without stillness of the senses she will not perceive peace of mind. Without entering into temptations, no man will ever gain the wisdom of the Spirit; and without assiduous reading, he will know no refinement of thoughts. Without tranquility of thoughts the intellect will not be moved in hidden mysteries; and without the confidence that comes through faith, the soul cannot dare to withstand temptations with boldness. Moreover, without actual experience of God's protection, the heart cannot hope in Him; and if the soul does not taste Christ's sufferings consciously, she will never have communion with Him.
ASCETICAL HOMILIES 5For the Lord shall be over all thy ways, and shall establish thy foot that thou be not moved.
ὁ γὰρ Κύριος ἔσται ἐπὶ πασῶν ὁδῶν σου καὶ ἐρείσει σὸν πόδα, ἵνα μὴ σαλευθῇς.
гдⷭ҇ь бо бꙋ́детъ на всѣ́хъ пꙋте́хъ твои́хъ и҆ ᲂу҆тверди́тъ но́гꙋ твою̀, да не поползне́шисѧ.
Forbear not to do good to the poor, whensoever thy hand may have [power] to help [him].
μὴ ἀπόσχῃ εὖ ποιεῖν ἐνδεῆ, ἡνίκα ἂν ἔχῃ ἡ χείρ σου βοηθεῖν·
Не ѿрецы́сѧ благотвори́ти тре́бꙋющемꙋ, є҆гда̀ и҆́мать рꙋка̀ твоѧ̀ помога́ти.
"Do not withhold good from those to whom it is due," etc. Because above he diligently urged the observance of the law of the Lord and his counsel, and promised eternal rest to those who observe it, now he repeatedly explains in various ways what should be observed. First, returning to what he had previously mentioned, he teaches that mercy should be shown to one's neighbor, and that one should live justly with him; then, he warns that one should be cautious of the enemy. Thus he says, "Do not withhold good from those who deserve it; if you can, do good yourself. Do not hear from the Lord with the Pharisees, 'You have not entered, and you hindered those who were entering' (Luke 11).
Commentary on ProverbsSay not, Come back another time, to-morrow I will give; while thou art able to do [him] good: for thou knowest not what the next day will bring forth.
μὴ εἴπῃς· ἐπανελθὼν ἐπάνηκε, αὔριον δώσω, δυνατοῦ σου ὄντος εὖ ποιεῖν· οὐ γὰρ οἶδας τί τέξεται ἡ ἐπιοῦσα.
Не рцы̀: ѿше́дъ возврати́сѧ, и҆ заꙋ́тра да́мъ, си́льнꙋ тѝ сꙋ́щꙋ благотвори́ти: не вѣ́си бо, что̀ породи́тъ де́нь находѧ́й.
"Do not say to your neighbor, 'Go, and come back,' etc. This command is given not only about someone asking for alms but that we should be willing and ready to give generously and promptly. Likewise, all the commands of Christ, who said: 'You are my friends if you do what I command you,' we are ordered to do immediately and not defer until tomorrow.
Commentary on ProverbsDevise not evil against thy friend, living near thee and trusting in thee.
μὴ τέκταινε ἐπὶ σὸν φίλον κακὰ παροικοῦντα καὶ πεποιθότα ἐπὶ σοί.
Не соплета́й на дрꙋ́га твоего̀ ѕла̀, прише́льца сꙋ́ща и҆ ᲂу҆пова́юща на тѧ̀.
Be not ready to quarrel with a man without a cause, lest he do thee some harm.
μὴ φιλεχθρήσῃς πρὸς ἄνθρωπον μάτην, μήτι σε ἐργάσηται κακόν.
Не враждꙋ́й на человѣ́ка тꙋ́не, да не что̀ на тѧ̀ содѣ́етъ ѕло́е.
"Do not contend with a person for no reason," etc. He does not forbid contending with the one who does wrong in order to correct him, because that is not done without purpose, but out of certain necessity which compels it to be done. Indeed, he who said: "If your brother sins, rebuke him" (Luke 17), wants us to try to recall the erring one to the path of truth as much as we can.
Commentary on ProverbsProcure not the reproaches of bad men, neither do thou covet their ways.
μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδη, μηδὲ ζηλώσῃς τὰς ὁδοὺς αὐτῶν·
Не стѧжѝ ѕлы́хъ мꙋже́й поноше́нїѧ, ни возревнꙋ́й пꙋтє́мъ и҆́хъ.
For every transgressor is unclean before the Lord; neither does he sit among the righteous.
ἀκάθαρτος γὰρ ἔναντι Κυρίου πᾶς παράνομος, ἐν δὲ δικαίοις οὐ συνεδριάζει.
Нечи́стъ бо пред̾ гдⷭ҇емъ всѧ́къ законопрестꙋ́пникъ и҆ съ првⷣными не сочетава́етсѧ.
"For the Lord detests the perverse man." The Lord detests every mocker. Indeed, every mocker, because a mocker either despises carrying out the words of God which he knows, or distorts them by understanding and teaching them perversely. A mocker is also one who despises His promises as small, and scorns His threatening as bearable: just as he who insultingly mocks the simplicity or poverty of others. Consequently, divine justice rightly detests such a mocker. It is well added: "And he is intimate with the upright." For often the proud, while mocking the simple, judge themselves to be more prudent than those they mock. But their prudence, as James says, is earthly, unspiritual, demonic (James 3). The Lord, however, is intimate with the upright, because He illuminates them with the secrets of heavenly wisdom, which He considers those free from earthly pride and possessing simplicity. Hence, He says, "You have hidden these things from the wise and learned, and revealed them to little children" (Matthew 11; Luke 10).
Commentary on ProverbsThe curse of God is in the houses of the ungodly; but the habitations of the just are blessed.
κατάρα Θεοῦ ἐν οἴκοις ἀσεβῶν, ἐπαύλεις δὲ δικαίων εὐλογοῦνται.
Клѧ́тва гдⷭ҇нѧ въ домѣ́хъ нечести́выхъ, дворы́ же првⷣныхъ блгⷭ҇влѧ́ютсѧ.
"The curse of the Lord is on the house of the wicked," etc. According to the example of the rich man clothed in purple, who in this life lacked spiritual goods, and in the future came to such poverty that he sought a drop of water from the finger of the once poor Lazarus and did not deserve to receive it (Luke 16).
Commentary on Proverbs"The tents of the righteous will be blessed." As the apostle says to the faithful, speaking of God: "Who has blessed us in Christ with every spiritual blessing in the heavenly places" (Ephesians 1). And they are to hear in reward from Him, "Come, you who are blessed by my Father, inherit the kingdom" (Matthew 25). According to the letter, it often happens that those who for a long time prey on the property of others are finally consumed by poverty. But those who give their own generously often abound even in earthly goods.
Commentary on ProverbsThe Lord resists the proud; but he gives grace to the humble.
Κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.
Гдⷭ҇ь гѡ́рдымъ проти́витсѧ, смирє́ннымъ же дае́тъ блгⷣть.
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. [Proverbs 3:34] Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: Casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen.
We add, in the next place, that neither is every one that prophesies holy, nor every one that casts out devils religious: for even Balaam the son of Beor the prophet did prophesy, though he was himself ungodly; as also did Caiaphas, the falsely-named high priest. Nay, the devil foretells many things, and the demons, about Him; and yet for all that, there is not a spark of piety in them: for they are oppressed with ignorance, by reason of their voluntary wickedness. It is manifest, therefore, that the ungodly, although they prophesy, do not by their prophesying cover their own impiety; nor will those who cast out demons be sanctified by the demons being made subject to them: for they only mock one another, as they do who play childish tricks for mirth, and destroy those who give heed to them. For neither is a wicked king any longer a king, but a tyrant; nor is a bishop oppressed with ignorance or an evil disposition a bishop, but falsely so called, being not one sent out by God, but by men, as Ananiah and Samoeah in Jerusalem, and Zedekiah and Achiah the false prophets in Babylon. And indeed Balaam the prophet, when he had corrupted Israel by Baalpeor, suffered punishment; and Caiaphas at last was his own murderer; and the sons of Sceva, endeavouring to cast out demons, were wounded by them, and fled away in an unseemly manner; and the kings of Israel and of Judah, when they became impious, suffered all sorts of punishments. It is therefore evident how bishops and presbyters, also falsely so called, will not escape the judgment of God. For it will be said to them even now: "O ye priests that despise my name, I will deliver you up to the slaughter, as I did Zedekiah and Achiah, whom the king of Babylon fried in a frying-pan," as says Jeremiah the prophet. We say these things, not in contempt of true prophecies, for we know that they are wrought in holy men by the inspiration of God, but to put a stop to the boldness of vainglorious men; and add this withal, that from such as these God takes away His grace: for "God resisteth the proud, but giveth grace to the humble."
Constitutions of the Holy Apostles Book 8There is hardly a page in the holy books in which it is not shown that God resists the proud but to the humble offers grace.
CHRISTIAN INSTRUCTION 3:23.33The Lord gives greater grace than does the friendship of the world, because this grants earthly goods for a time and things that are to be lost with sorrow; he bestows the eternal joy of life. On what sort he bestows this grace, however, he explains in succession. Wherefore he says, "God resists the proud but gives grace to the humble." God indeed punishes thieves, perjurers, dissolute persons, and other sinners, as despisers of his commandments. But he is said particularly to resist the proud, because they certainly are punished with a greater penalty who trust in their own strength, who neglect to be made subject to divine power by repenting, who refuse to seek the help of grace from above, as if they are sufficient by themselves to achieve salvation. But, on the other hand, he gives grace to the humble, because they who in the midst of the wounds of their vices humbly put themselves in the hands of the true physician rightly receive the gift of the hoped-for cure.… He will give grace, however, to the meek, because he bestows both the perfection of their good work and the gifts of a blessed everlasting life on those who humbly follow him.
Commentary on the Catholic Epistles, James 4:6"He mocks proud mockers, etc." The Apostle James and Peter, following the ancient translation, wrote these verses, saying: "God opposes the proud but shows favor to the humble" (James 4; 1 Peter 5).
Commentary on ProverbsSince, then, we are a holy portion, we should do everything that makes for holiness. We should flee from slandering, vile and impure embraces, drunkenness, rioting, filthy lusts, detestable adultery and disgusting arrogance. "For God," says Scripture, "resists the arrogant but gives grace to the humble." We should attach ourselves to those to whom God's grace has been given. We should clothe ourselves with concord, being humble, self-controlled, far removed from all gossiping and slandering, and justified by our deeds, not by words.
1 CLEMENT 30Let no man deceive himself: if any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power, how much more that of the bishop and the whole Church! He, therefore, that does not assemble with the Church, has even by this manifested his pride, and condemned himself. For it is written, "God resisteth the proud." Let us be careful, then, not to set ourselves in opposition to the bishop, in order that we may be subject to God.
Epistle of Ignatius to the EphesiansFrom whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God. Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble. [Proverbs 3:34] Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up.
Candidly, I say to you, God hates all sin without exception: lying, perjury, theft, robbery, adultery, fornication; and if anyone should be caught in any of these acts, he would not be able to raise his eyes, and we would look upon him as one accursed. Yet, the proud man commits a far worse sin than adultery, and still we continue to converse with him. The fornicator may say, My flesh overcame me; youth was too much for me. I am not advocating that you yield to such a sin, for God hates that as well as any other; but, in comparing evils, I maintain that whatever other wrong a man may commit, theft, for example, he can always find an excuse for it. What excuse does he give? I committed the theft because I was in need, I was dying from hunger, I was sick. What can the proud man say? Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them; pride inflicts far more injury upon everyone. I am saying all this lest you consider pride a trifling sin. What, in fact, does the apostle say? "Lest he incur the condemnation passed on the devil." The one who is puffed up with his own importance falls into the judgment of the devil. On the strength of Holy Writ, therefore, I declare, "When God is dealing with the arrogant he is stern, but to the humble, he shows kindness," so that we may shun all sin, most of all pride.
HOMILY ON OBEDIENCE
Proverbs 9.1-11
§ 81
Wisdom has built a house for herself, and set up seven pillars.
Η σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον καὶ ὑπήρεισε στύλους ἑπτά·
Премꙋ́дрость созда̀ себѣ̀ до́мъ и҆ ᲂу҆твердѝ столпѡ́въ се́дмь:
[Wisdom said] to the unwise, "Come, eat my bread, and drink the wine which I have mingled for you." In these words, surely, we recognize that the wisdom of God, the Father's coeternal Word, has built a house for himself, namely, a body in the virgin's womb. And to this body, as to the head, he has united the church as his members, has "slain" his martyrs as "victims," set his "table" with bread and wine in allusion to the priesthood according to Melchizedek, and called the weak and unwise.
City of God 17.20Wisdom has built herself a house. Because he had adequately spoken about the eternity of the divinity of Christ, he also adds to speak of the assumed humanity: Therefore, Wisdom has built herself a house, because the Son of God himself created the man whom he would assume in the unity of his own person.
Commentary on ProverbsShe has hewn out her seven pillars. He established churches throughout the world with the sevenfold grace of the Spirit, which would, by believing, worshiping, and preaching, as if by sustaining, uphold his house, that is, the mystery of his incarnation, so that the memory would not be obliterated by the wickedness of the faithless. Or certainly the house of wisdom is the Church of Christ; the pillars, however, are the teachers of the holy Church filled with the sevenfold Spirit, such as James, Cephas, and John; indeed, Wisdom has hewn out these pillars, because, detached from the love of the present age, she raised the minds of the preachers to bear the structure of the same Church.
Commentary on Proverbs"Wisdom has built herself a house, she has hewn out seven pillars." This house is principally built by wisdom, and thus wisdom builds the Church and the soul, so that it may be a dwelling place of God: a house pleasant, a house beautiful, and a house strong. It is certain that wisdom delights to be with men: whence she says: "My delights are to be with the children of men." But that wisdom does not dwell with us is not a defect on her part, but on ours. If we wish that the aforesaid light dwell in us, we must have seven pillars.
Collationes de Septem Donis, Collation 9Moreover the Holy Spirit by Solomon shows before the type of the Lord's sacrifice, making mention of the immolated victim, and of the bread and wine, and, moreover, of the altar and of the apostles, and says, "Wisdom hath builded her house, she hath underlaid her seven pillars; she hath killed her victims; she hath mingled her wine in the chalice; she hath also furnished her table: and she hath sent forth her servants, calling together with a lofty announcement to her cup, saying, Whoso is simple, let him turn to me; and to those that want understanding she hath said, Come, eat of my bread, and drink of the wine which I have mingled for you."11 He declares the wine mingled, that is, he foretells with prophetic voice the cup of the Lord mingled with water and wine, that it may appear that that was done in our Lord's passion which had been before predicted.
Epistle LXII.5We say, therefore, that when he said in his previous discourse that wisdom built a house for itself, he is speaking enigmatically about the formation of the Lord's flesh. For true wisdom did not live in someone else's building but built a home for itself from the Virgin's body.
AGAINST EUNOMIUS 3:1.44We may also not inappropriately interpret the 'pillars of heaven' the Churches themselves, which being many in number, constitute one Catholic Church spread over the whole face of the earth. Hence too the Apostle John writes to the seven Churches, meaning to denote the one Catholic Church replenished with the Spirit of sevenfold grace, and we know that Solomon said of the Lord, Wisdom hath builded her house, she hath hewn out her seven pillars. And the same, to make known that it was of the seven Churches he had spoken that, in going on sedulously introduced the very Sacraments themselves too, saying, She hath killed her sacrifices, she hath mingled her wine, she hath also set forth her table; she hath sent forth her maidens, that they may cry to the citadel and to the walls of the city. If any be a little one, let him come to me. For the Lord 'killed the sacrifices' by offering Himself on our behalf. He 'mingled the wine,' blending together the cup of His precepts from the historical narration and the spiritual signification. And 'He set forth His table,' i.e. Holy Writ, which with the bread of the word refreshes us when we are wearied, and come to Him away from the burthens of the world, and by its effect of refreshing strengthens us against our adversaries. He 'sent forth His maidens,' i.e. the souls of the Apostles, 'that they might cry to the citadel and the walls of the city;' in that whilst they tell of the interior life, they lift us up to the high walls of the City Above, which same walls, surely, except any be humble they do not ascend. Whence it is there added by that same Wisdom; If any be a little one, let him come unto Me. As if she said in plain words; 'Whosoever accounts himself great in his own eyes, contracts the avenue of his approach unto Me; for there is a loftier reaching unto Me in proportion as the mind of each one is in himself the more truly abased.'
MORALS ON THE BOOK OF JOB 4:17.43Christ, he means, the wisdom and power of God the Father, hath builded His house, i.e., His nature in the flesh derived from the Virgin, even as he (John) hath said beforetime, "The Word became flesh, and dwelt among us." As likewise the wise prophet testifies: Wisdom that was before the world, and is the source of life, the infinite "Wisdom of God, hath builded her house" by a mother who knew no man,-to wit, as He assumed the temple of the body. "And hath raised her seven pillars; "that is, the fragrant grace of the all-holy Spirit, as Isaiah says: "And the seven spirits of God shall rest upon Him," But others say that the seven pillars are the seven divine orders which sustain the creation by His holy and inspired teaching; to wit, me prophets, the apostles, the martyrs, the hierarchs, the hermits, the saints, and the righteous.
Hippolytus Exegetical Fragments"Wisdom has built her house, and has set seven pillars." Since wisdom is the Son of God, once he became man he built his house, that is, the flesh from the Virgin. He [Solomon] calls the seven pillars "the spirit of God, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety, the spirit of the fear of God," as Isaiah says. [Solomon] also calls the church "house" and the apostles "pillars." The wise individual is the one who is safe and self-sufficient, lacking nothing. As the house of wisdom is the church, the pillars are those who appear to be pillars in the church.
COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 9:1It was the Holy Ghost that gave fecundity to the Virgin, but it was from a body that a real body was derived. And when "Wisdom was building herself a house," "the Word was made flesh and dwelt among us," that is, in that flesh which he assumed from a human being and which he animated with the spirit of rational life.
TOME 2We are his flesh, the flesh that had been taken up from the Virgin's womb. If this flesh had not been from ours, that is, had it not been truly human, the Word made flesh would not have dwelt among us. "He did" in fact "dwell among us," however, for he made the nature of our body his own. "Wisdom built itself a house," not from just any material but from the substance that is properly ours. The fact that he had taken it on has been made clear from when it was said, "the Word became flesh and dwelt among us."
SERMON 30:3.1She has killed her beasts; she has mingled her wine in a bowl, and prepared her table.
ἔσφαξε τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον καὶ ἡτοιμάσατο τὴν ἑαυτῆς τράπεζαν·
закла̀ своѧ̑ же́ртвєннаѧ, и҆ растворѝ въ ча́ши свое́й вїно̀, и҆ ᲂу҆гото́ва свою̀ трапе́зꙋ:
She has slaughtered her beasts. She consecrated the Church with her sufferings, or she allowed the lives of the preachers to be martyred in persecution. And indeed, these beasts are opposed to the beasts of the harlot, to which she invites fools, as it was read above, saying: I owed victims for salvation, today I have paid my vows.
Commentary on ProverbsShe has mixed her wine, etc. For those unable to grasp the mysteries of her divinity, she revealed the sacraments of the assumed humanity and prepared for us the nourishment of the sacred Scriptures by revealing them.
Commentary on ProverbsAnd the phrase, "She hath killed her beasts," denotes the prophets and martyrs who in every city and country are slain like sheep every day by the unbelieving, in behalf of the truth, and cry aloud, "For thy sake we are killed all the day long, we were counted as sheep for the slaughter." And again, "She hath mingled her wine" in the bowl, by which is meant, that the Saviour, uniting his Godhead, like pure wine, with the flesh in the Virgin, was born of her at once God and man without confusion of the one in the other. "And she hath furnished her table: "that denotes the promised knowledge of the Holy Trinity; it also refers to His honoured and undefiled body and blood, which day by day are administered and offered sacrificially at the spiritual divine table, as a memorial of that first and ever-memorable table of the spiritual divine supper.
Hippolytus Exegetical Fragments"Wisdom has prepared her table, she has slain her victims, she has mingled her wine in the bowl and cries with a loud voice, Turn in to me and eat the bread which I have prepared for you, and drink the wine which I have mingled for you." The mind, when nourished by this food of wisdom to a whole and perfect state, as man was made in the beginning, will be restored to the "image and likeness" of God. [Thus], even though a man may have departed out of this life insufficiently instructed but with a record of acceptable works, he can be instructed in that Jerusalem, the city of the saints. That is, he can be taught and informed and fashioned into a "living stone," a "stone precious and elect," because he has borne with courage and endurance the trials of life and the struggles after piety. There, too, he will come to a truer and clearer knowledge of the saying already uttered here, that "man does not live by bread alone but by every word that proceeds out of the mouth of God."
ON FIRST PRINCIPLES 2:11She has sent forth her servants, calling with a loud proclamation to the feast, saying,
ἀπέστειλε τοὺς ἑαυτῆς δούλους συγκαλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα λέγουσα·
посла̀ своѧ̑ рабы̑, созыва́ющи съ высо́кимъ проповѣ́данїемъ на ча́шꙋ, глаго́лющи:
She has also sent out her maidens, etc. She chose weak and despised preachers, who would gather the faithful people to the heavenly edifices of the supernal homeland.
Commentary on ProverbsAnd again, "She bath sent forth her servants: "Wisdom, that is to say, has done so-Christ, to wit-summoning them with lofty announcement.
Hippolytus Exegetical FragmentsWhoso is foolish, let him turn aside to me: and to them that want understanding she says,
ὅς ἐστιν ἄφρων, ἐκκλινάτω πρός με· καὶ τοῖς ἐνδεέσι φρενῶν εἶπεν·
и҆́же є҆́сть безꙋ́менъ, да ᲂу҆клони́тсѧ ко мнѣ̀.
Whoever is simple, let him come to me, etc. He calls the humble the simple; he calls the foolish those who have no arrogance of worldly wisdom. But he calls such to make them wise and noble by his teaching.
Commentary on Proverbs"Whoso is simple, Let him turn to me," she says, alluding manifestly to the holy apostles, who traversed the whole world, and called the nations to the knowledge of Him in truth, with their lofty and divine preaching. And again, "And to those that want understanding she said"-that is, to those who have not yet obtained the power of the Holy Ghost.
Hippolytus Exegetical FragmentsCome, eat of my bread, and drink wine which I have mingled for you.
ἔλθετε φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον, ὃν ἐκέρασα ὑμῖν·
И҆ тре́бꙋющымъ ᲂу҆ма̀ речѐ: прїиди́те, ꙗ҆ди́те мо́й хлѣ́бъ и҆ пі́йте вїно̀, є҆́же раствори́хъ ва́мъ:
But do you want to eat, do you want to drink? Come to the banquet of wisdom which invites everyone with great preaching, saying: Come and eat my bread, and drink the wine which I have mixed for you. Do songs delight and soothe the feasting? Listen to the exhorter, listen to the Church singing, not only in songs, but also in the Song of Songs: Eat, my friends, and drink, and be intoxicated, my dears. But this drunkenness makes the sober; this drunkenness is of grace, not of intoxication. It generates joy, not stumbling.
On Cain and Abel"Come and eat of my bread and drink the wine which I have mixed for you." Plato judged that the discourse over this bowl should be copied into his books, he summoned forth souls to drink of it, but did not know how to fill them, for he provided not the drink of faith but that of unbelief.
FLIGHT FROM THE WORLD 8:50And so he comes; whether you eat or drink, if you call upon Christ he is present, saying, "Come, eat of my bread and drink of my wine." Even if you are asleep, he is knocking at the door. He comes, I say, frequently and reaches in through the window. Frequently (but not always and not to everyone) he comes to that soul which can say, "At night I had put off my garment." For in this night of the world the garment of corporeal life is first to be taken off as the Lord divested himself in his flesh that for you he might triumph over the dominions and powers of this world.
Concerning Virginity 9:55Come, eat my bread, etc. In the bread, the divine words are expressed; in the mixed wine, the united nature of his divinity and humanity in one person of Christ is expressed, as was said above. Or certainly in the bread, it is shown the sacred mystery of his body, and in the mixed wine, the holy mystery of his blood, with which we are satisfied on his altar, that is, his table.
Commentary on ProverbsThe same food is called "meat," "bread," "milk" and "wine." However, fools say that they take it as [simply] bread and mixed wine. But if it were really taken in that manner, how would we interpret the words: "So men ate the bread of angels"? Now "bread," it seems to me, should be understood as the firm commandments of God and "wine" as the knowledge of God through meditation on holy Scripture; similarly also [the knowledge of] his divine body and his precious blood.
COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 9:5"Come, eat of my bread, and drink of the wine which I have mingled for you;" by which is meant, that He gave His divine flesh and honoured blood to us, to eat and to drink it for the remission of sins.
Hippolytus Exegetical FragmentsLeave folly, that ye may reign for ever; and seek wisdom, and improve understanding by knowledge.
ἀπολείπετε ἀφροσύνην, ἵνα εἰς τὸν αἰῶνα βασιλεύσητε, καὶ ζητήσατε φρόνησιν, καὶ κατορθώσατε ἐν γνώσει σύνεσιν.
ѡ҆ста́вите безꙋ́мїе и҆ жи́ви бꙋ́дете, да во вѣ́ки воцарите́сѧ: и҆ взыщи́те ра́зꙋма, да поживетѐ и҆ и҆спра́вите ра́зꙋмъ въ вѣ́дѣнїи.
Forsake foolishness and live, etc. After offering the feast, he also adds the admonitions of life, so that those whom he refreshed with the mysteries of his incarnation, he may also instruct equally with the words of his teaching.
Commentary on ProverbsHe that reproves evil [men] shall get dishonour to himself; and he that rebukes an ungodly [man] shall disgrace himself.
῾Ο παιδεύων κακοὺς λήψεται ἑαυτῷ ἀτιμίαν· ἐλέγχων δὲ τὸν ἀσεβῆ μωμήσεται ἑαυτόν.
Наказꙋ́ѧй ѕлы̑ѧ прїи́метъ себѣ̀ безче́стїе, ѡ҆блича́ѧй же нечести́ваго поро́чна сотвори́тъ себѐ (꙳ѡ҆бличє́нїѧ бо нечести́вомꙋ ра̑ны є҆мꙋ̀).
Do not rebuke a scoffer, etc. It is not to be feared that a scoffer, when rebuked, will insult you; but rather this should be foreseen, that, drawn to hatred, he may become worse: and therefore, you must sometimes cease from his correction for the sake of love, not out of fear.
Commentary on ProverbsRebuke not evil [men], lest they should hate thee: rebuke a wise [man], and he will love thee.
μὴ ἔλεγχε κακούς, ἵνα μὴ μισήσωσί σε· ἔλεγχε σοφόν, καὶ ἀγαπήσει σε.
Не ѡ҆блича́й ѕлы́хъ, да не возненави́дѧтъ тебѐ: ѡ҆блича́й премꙋ́дра, и҆ возлю́битъ тѧ̀.
It happens regularly and it happens often that a man is cast down for a short time while he is being reproved, that he resists and fights back. But afterwards he reflects in solitude where there is no one but God and himself, and where he does not fear the displeasure of others by being corrected, but does fear the displeasure of God by refusing correction. Thereafter, he does not repeat the act which was justly censured but now loves the brother, whom he sees as the enemy of his sin, as much as he hates the sin itself.
LETTER 210Rebuke a wise man, and he will love you. He speaks of a wise man who is in progress, that is, a lover of wisdom, whom he previously called a little one due to humility. For a perfect wise man does not need to be rebuked.
Commentary on Proverbs"Do not rebuke a scoffer, lest he hate you: rebuke a wise man, and he will love you." It is better to be corrected by a wise man than to be deceived by the flattery of fools. A fool, when he is corrected, does not withdraw from evil nor is he led to good. He who recognizes his faults, and they displease him, is wise. He who rebukes a person and calls him back from evil renders him a greater service than if he gave him the whole world.
Collationes de Septem Donis, Collation 9Let us always admonish each other in charity. As often as any one of us sins, let us willingly and patiently accept the reproof of a neighbor or a friend, because of what is said: "Reprove a wise man, and he will love you; rebuke a foolish man, and he will hate you." Therefore I beseech you, brethren, to chide, rebuke and reprove those who you know are dancing, leading songs, uttering disgraceful words voluptuously or drunkenly on the holy feasts.
SERMON 225:5Give an opportunity to a wise [man], and he will be wiser: instruct a just man, and he will receive more [instruction].
δίδου σοφῷ ἀφορμήν, καὶ σοφώτερος ἔσται· γνώριζε δικαίῳ, καὶ προσθήσει τοῦ δέχεσθαι.
Да́ждь премꙋ́дромꙋ винꙋ̀, и҆ премꙋ́дрѣйшїй бꙋ́детъ: сказꙋ́й првⷣномꙋ, и҆ приложи́тъ прїима́ти.
The fear of the Lord is the beginning of wisdom, and the counsel of saints is understanding: for to know the law is [the character] of a sound mind.
ἀρχὴ σοφίας φόβος Κυρίου, καὶ βουλὴ ἁγίων σύνεσις, τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς·
Нача́ло премꙋ́дрости стра́хъ гдⷭ҇ень, и҆ совѣ́тъ ст҃ы́хъ ра́зꙋмъ: разꙋмѣ́ти бо зако́нъ, по́мысла є҆́сть блага́гѡ.
The fear of God avails for obtaining the illumination of divine wisdom, because "the fear of the Lord is the beginning of wisdom." For the fear of the Lord is the extrinsic principle of wisdom and the intrinsic principle and the complement of wisdom; because there is servile fear, and this is the initiator of wisdom, because, just as the needle introduces the thread and does not remain with the thread, so servile fear introduces wisdom and does not remain with wisdom. Another is the fear of punishment and of offending God; and this is the intrinsic beginning of wisdom and the root of wisdom. The third is the fear of filial reverence: and this is the complement of wisdom, because "the fullness of wisdom is to fear God."
Collationes de Septem Donis, Collation 2A minimal religion compounded of spirit messages and bare theism has no power to touch any of the deepest chords in our nature, or to evoke any response which will raise us even to a higher secular level—let alone to the spiritual life. The god of whom no dogmas are believed is a mere shadow. He will not produce that fear of the Lord in which wisdom begins, and therefore, will not produce that love in which it is consummated.
God in the Dock: Religion Without Dogma?In this experience there was a great deal of fear. I do not think there was more than was wholesome or even necessary; but if in my books I have spoken too much of Hell, and if critics want a historical explanation of the fact, they must seek it not in the supposed Puritanism of my Ulster childhood but in the Anglo-Catholicism of the church at Belsen. I feared for my soul; especially on certain blazing moonlit nights in that curtainless dormitory--how the sound of other boys breathing in their sleep comes back! The effect, so far as I can judge, was entirely good. I began seriously to pray and to read my Bible and to attempt to obey my conscience.
Surprised by Joy, Ch. 2He also said, 'The beginning and the end is the fear of the Lord. For it is written, "The fear of the Lord is the beginning of wisdom" (Ps. 111:10) and, when Abraham built an altar the Lord said to him, "Now I know that you fear God" (Gen. 22:12).'
The Desert Fathers, Sayings of the Early Christian MonksDiscipline is an index to doctrine. [The heretics] say that God is not to be feared. So everything is free to them and unrestrained. But where is God not feared, except where he is not present? Where God is not present, there is no truth either; and where there is no truth, discipline like theirs is natural. But where God is present, there is the fear of God, there are decent seriousness, vigilant care and anxious solicitude, well-tested selection, well-weighed communion and deserved promotion, religious obedience, devoted service, modest appearance, a united church, and all things godly.
PRESCRIPTIONS AGAINST HERETICS 43For in this way thou shalt live long, and years of thy life shall be added to thee.
τούτῳ γὰρ τῷ τρόπῳ πολὺν ζήσεις χρόνον, καὶ προστεθήσεταί σοι ἔτη ζωῆς σου.
Си́мъ бо ѡ҆́бразомъ мно́гое поживе́ши вре́мѧ, и҆ приложа́тсѧ тебѣ̀ лѣ̑та живота̀ твоегѡ̀.
Matins
Luke 24.1-12
§ 112
NOW upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
Τῇ δὲ μιᾷ τῶν σαββάτων ὄρθρου βαθέος ἦλθον ἐπὶ τὸ μνῆμα φέρουσαι ἃ ἡτοίμασαν ἀρώματα, καί τινες σὺν αὐταῖς.
[Заⷱ҇ 112] Во є҆ди́нꙋ же ѿ сꙋббѡ́тъ ѕѣлѡ̀ ра́нѡ прїидо́ша на гро́бъ, носѧ́щѧ ꙗ҆̀же ᲂу҆гото́ваша а҆рѡма́ты: и҆ дрꙋгі̑ѧ съ ни́ми:
Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulchre. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, (Matt. 28:1.) our Lord rose, we must so take it, as that neither on the morning of the Lord's day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled? Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is "late;" (ὀψὶ) but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, "I have been lately told." Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulchre when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Maries, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place.
Catena Aurea by Aquinas(Lib. de Inc. Fil. Dei.) He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption.
Catena Aurea by AquinasThe Lord's day is called the first of the sabbath. But the first day itself falls away when the second follows it. That day, which both the eighth and the first, represents eternity. It is that day which we abandoned at the beginning by sinning in our first parents and so came down into this mortal state, and also the last and, as it were, the eighth day, to which we again look ahead after the resurrection, once our last enemy death has been destroyed. Only then will this perishable thing put on imperishability and this mortal thing put on immortality. The returning son [prodigal] will receive the first robe, which is to be given back to him on the last and, so to say, eighth day, after the labors of his distant exile and his feeding of pigs, and the other miseries of mortal life, and the sevenfold circulation of the wheel of time.So it was perfectly reasonable that it should have been on the first, which is also the eighth day—Sunday—that our Lord chose to give us an example in his own flesh of bodily resurrection. "Christ being raised from the dead will never die again; death no longer has dominion over him." To this exalted state of his we must go with humility.
SERMON 260C.5(de Con. Ev. lib. iii. c. 24.) Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulchre, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over.
Catena Aurea by AquinasBut on the first day of the week, very early in the morning, they came to the tomb, bringing the spices which they had prepared. The first day of the week, or the first day after the Sabbath, is the day which Christians call the Lord's Day because of the Lord's resurrection. That the women came to the tomb very early in the morning shows, according to the historical account, the great fervor of love in seeking and finding the Lord. In a mystical sense, it gives us an example of approaching the most holy body of the Lord with an enlightened face and the darkness of vices dispelled. For that venerable tomb had the figure of the Lord's altar, on which the mysteries of His flesh and blood are celebrated. Hence the ecclesiastical custom holds that these mysteries should be consecrated not in silk, not in dyed cloth, but in pure linen similar to the shroud in which Joseph wrapped Him. Just as He offered the true substance of his earthly and mortal nature to death for us, so we also, in commemoration of the same dreadful and venerable sacrament, place pure linen from the earth's produce, white, and, as it were, chastened by many types of mortification, on the altar. Moreover, the spices which the women bring signify the fragrance of virtues and prayers with which we should approach the altar. Hence John in his Apocalypse, having described the golden bowls in the hands of the angels, that is, the pure consciences in the hearts of the elect, full of incense, added explaining, and said: "Which are the prayers of the saints."
On the Gospel of LukeAccording to the Gospel reading, holy women came to see the sepulcher "after the sabbath, toward the dawn of the first day of the week." This is how we should understand this: they started to come during the evening but reached the sepulcher as the morning of Sunday was dawning; that is, they prepared the spices with which they desired to anoint our Lord's body on [Saturday] evening but brought the spices which they had prepared in the evening to the sepulcher in the morning. Matthew, for the sake of brevity, wrote this more obscurely, but the other Evangelists show more distinctly the order in which it was done. After our Lord had been buried on Friday, the women went away from the tomb and prepared spices and ointments for as long as they were allowed to work. Then they refrained from any activity on the sabbath, in accord with the commandment, as Luke clearly reports. When the sabbath was over, as evening was coming on, one could work again. Being unwavering in their devotion, they bought the spices which they had not prepared [earlier] (as Mark records it) so that they might come and anoint him.
Homilies on the Gospels 11.7Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. (Mark 16:1.) Still as long as night time restrained them, they came not to the sepulchre. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, (una Sabbathi) or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call "the Lord's day," because of our Lord's resurrection. But by the women coming to the sepulchre very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord.
Catena Aurea by AquinasAccording to the mystical meaning, by the women coming early in the morning to the sepulchre, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulchre also bore the figure of the Altar of the Lord, wherein the mysteries of Christ's Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring, signify the odour of virtue, and the sweetness of prayers by which we ought to approach the Altar.
Catena Aurea by AquinasAfter the Evangelist has treated of Christ's incarnation, preaching, and passion, here in the fourth place he treats of the resurrection. This part is divided into four. In the first of which is treated the revelation of the resurrection; in the second, the apparition of the risen one, at the passage: Behold, two of them; in the third, the certainty of the apparition, at the passage: And rising up that same hour; in the fourth, the proclamation of the certainty of the truth, at the passage: But you are witnesses of these things, etc.
The occasion for Christ's resurrection to be revealed was the coming of the women to anoint Christ; concerning which two things are touched upon, namely the manner of coming to the Lord's sepulchre and the manner of finding the sepulchre empty.
First, therefore, as to the manner of coming to the tomb, he says: Now on the first day of the week, very early in the morning, they came to the tomb, carrying the spices which they had prepared, namely the women. And it should be noted that the Sabbath refers to that entire sabbatical week, because for seven days there was to be a feast; Leviticus twenty-three: "Seven days you shall eat unleavened bread," and "you shall offer sacrifice by fire to the Lord for seven days." And therefore that entire week was called the Sabbath, on whose first day, that is, the Lord's day, they came to the tomb at earliest morning, because it was fitting that on that day on which light was first made, Christ should rise from the darkness of death and hell to the light of life. And therefore this day is called one, because it is the principle of spiritual illuminations just as unity is the principle of numbers; and therefore Genesis one: "And there was evening and morning, one day." On this day, therefore, it was fitting for Christ to rise from the dead; and as to the day, all the Evangelists indeed agree, but as to the hour of the time they seem to disagree.
For in Matthew twenty-eight it is said: "Now in the evening of the Sabbath, which dawns on the first day of the week, Mary Magdalene came to see the sepulchre"; but in Mark sixteen it is said that "they came, the sun having now risen"; yet in John twenty it is said that "Mary Magdalene came early in the morning, while it was still dark, to the tomb." — But in this there is no controversy, because, although they express it in different words, nevertheless all intend to say that they came at the beginning of the day, namely when the sun was beginning to shine upon our hemisphere, and yet the darkness had not yet been completely dispelled.
Nevertheless, concerning the hour of the resurrection, there is a controversy among the doctors, because some say that Christ rose at midnight, while others say at dawn; but God knows who speaks more truly. — But the controversy can be resolved, because the first group says that the resurrection occurred at midnight in reality, but became known at dawn: and "a thing is said to happen when it becomes known." It can, however, be said that just as, when the sun withdrew from our hemisphere, the Sun of Justice hid himself, so when the sun returned to our hemisphere, the Sun of Justice rose again, such that it was neither entirely in the day nor entirely at midnight, but in a middle way. And therefore both groups of doctors speak the truth in their own way.
Commentary on Luke, Chapter 24The women came to the sepulcher, and when they could not find the body of Christ—for he had risen—they were quite perplexed. And what followed? For the sake of their love and zeal for Christ, they were counted worthy of seeing holy angels who then told them the joyful news as the heralds of the resurrection, saying, "Why do you seek the living among the dead? He is not here, but is risen!" The Word of God ever lives and by his own nature is life. Yet, when he humbled and emptied himself, submitting to be made like us, he tasted death. But this proved to be the death of death, for he rose from the dead to be the way by which not so much he himself but rather we could return to incorruption. Let no one seek among the dead him who ever lives. But if he is not here, with mortality and in the tomb, where then is he? Obviously, in heaven and in godlike glory.
COMMENTARY ON LUKE, CHAPTER 24And Luke says: "They rested the Sabbath-day, according to the commandment. Now, upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared; and they found the stone rolled away from the sepulchre." This phrase "very early in the morning" probably indicates the early dawn of the first day of the week; and thus, when the Sabbath itself was wholly past, and also the whole night succeeding it, and when another day had begun, they came, bringing spices and myrrh, and then it became apparent that He had already risen long before.
Epistle to Bishop Basilides - Canon IYou have heard, most beloved brethren, that the holy women who had followed the Lord came to the tomb with spices, and to him whom they had loved while living, they render service with devoted care even when dead. But this deed signifies something to be done in holy Church. For we must hear what was done in such a way that we may also consider what we ought to do in imitation of them. We therefore, believing in him who died, if we seek the Lord filled with the fragrance of virtues and with a reputation for good works, we indeed come to his tomb with spices. Those women see angels who came with spices, because those souls behold the heavenly citizens who set out toward the Lord with the fragrance of virtues through holy desires.
Forty Gospel Homilies, Homily 21It was very meet that the man who buried the Lord should thus be noticed in prophecy, and thenceforth be "blessed; " since prophecy does not omit the (pious) office of the women who resorted before day-break to the sepulchre with the spices which they had prepared. For of this incident it is said by Hosea: "To seek my face they will watch till day-light, saying unto me, Come, and let us return to the Lord: for He hath taken away, and He will heal us; He hath smitten, and He will bind us up; after two days will He revive us: in the third day He will raise us up.
Against Marcion Book IVOn the first day of the week the women came to the tomb, carrying with them spices. They came very early, which the evangelist Matthew (Matt. 28:1) calls the evening of the Sabbath. For the deep morning is almost the same as the very late evening.
Commentary on LukeAnd they found the stone rolled away from the sepulchre.
εὗρον δὲ τὸν λίθον ἀποκεκυλισμένον ἀπὸ τοῦ μνημείου,
ѡ҆брѣто́ша же ка́мень ѿвале́нъ ѿ гро́ба,
And they found the stone rolled away from the tomb, and upon entering, they did not find the body of the Lord Jesus. How the stone was rolled away by the angel, Matthew has sufficiently explained. But the rolling away of the stone mystically signifies the revelation of the sacraments which were hidden under the veil of the letter. For the Law is written on stone. When its covering is removed, the dead body of the Lord is not found but is proclaimed as living. For even if we have known Christ according to the flesh, yet now we no longer know Him that way.
On the Gospel of LukeMystically, the rolling away of the stone implies the disclosure of the divine sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed, in the case of each of us, when we acknowledge our faith in the Lord's passion and resurrection, his tomb, which had been closed, is opened up. We enter the tomb but do not find the body of the Lord, when in our hearts we carefully think back over the order [of events] of his incarnation and his passion and recall that he has risen from the dead and is no longer to be seen in his mortal flesh. But the Jew and the pagan, who ridicule the death of our Redeemer which they believe in but refuse to believe further in the triumph of his resurrection, continue to be like a tomb still closed by a stone. They are not capable of entering to see that the body of the Lord has disappeared by his rising, because by the hardness of their infidelity they are prevented from becoming aware that a dead person, who has destroyed death's right of entry and has already passed into the heights of the heavens, cannot be found on earth.
Homilies on the Gospels 11.10The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. (2 Cor. 5:16.)
Catena Aurea by AquinasSecond, as to the manner of finding the tomb, he adds: And they found the stone rolled away from the monument. Concerning the rolling away of this stone they were anxious, as is said in Mark 16: "And they said among themselves: Who shall roll away the stone for us from the door of the monument? And looking up, they saw the stone rolled away. For it was very great." Now this stone was not rolled away at the resurrection, but after it; whence Bede says: "He who came forth from the closed womb of the Virgin was able to come forth from the closed tomb." But the Angel of the Lord did this for the sake of manifestation; whence Matthew 28: "The Angel of the Lord descended from heaven, and coming, rolled away the stone and sat upon it."
Commentary on Luke, Chapter 24The Instrument of the Word lay dead, but a great stone enclosed the sepulchre, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away.
Catena Aurea by Aquinas(Hom. 90. in Matt.) But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus.
Catena Aurea by AquinasThey found the stone rolled away from the tomb, for the Angel had rolled it away, as Matthew says (Matt. 28:2).
Commentary on LukeAnd they entered in, and found not the body of the Lord Jesus.
καὶ εἰσελθοῦσαι οὐχ εὗρον τὸ σῶμα τοῦ Κυρίου Ἰησοῦ.
и҆ вше́дшѧ не ѡ҆брѣто́ша тѣлесѐ гдⷭ҇а і҆и҃са.
Now he did this as the one manifesting the resurrection of Christ; whence he adds: And entering in, they found not the body of the Lord Jesus. And note that significantly, whereas he had previously called him Christ Jesus, he now calls him Lord Jesus, because now that word of Matthew 28 was verified in him: "All power is given to me in heaven and on earth," and that of Philippians 2: "For which cause God also exalted him and gave him a name which is above every name," etc. The body of Christ, therefore, is not found in the tomb, because it had already been raised; whence below in the same chapter it is said: "Why do you seek the living among the dead?"
According to the spiritual understanding, however, by the tomb is understood Scripture, in which the Lord lies hidden as in a certain sepulcher: whence John 5: "Search the Scriptures, in which you think you have eternal life." — By the stone placed over it is understood the veil of Scripture, on account of which the Law was also written on tablets of stone; and concerning this veil, 2 Corinthians 3: "Until this present day, when Moses is read, a veil is placed over their heart." — This veil is removed through the angelic ministry, because the Angels also communicate illuminations to us, according to that passage in Revelation 22: "The Angel showed me a river of living water, bright as crystal, proceeding from the throne of God and of the Lamb." It also occurs through the ministry of teachers, who ought to be angelic men, according to that passage in Malachi 2: "The lips of the priest shall keep knowledge, and they shall seek the law from his mouth." And of this sort is to descend from heaven, as Paul, who "was caught up into paradise and heard secret words," 2 Corinthians 12; or, if one cannot ascend to the innermost things of God, let him at least advance on the ladder of Jacob, whose summit touches heaven, as good contemplatives do. In whose figure, Genesis 28: "Jacob saw a ladder standing upon the earth and its summit touching heaven, and the Angels of God ascending and descending by it." This ladder is Christ: whence John 1: "You shall see the Angels of God ascending and descending upon the Son of Man." He therefore who thus removes the veil consequently also repels carnality and death and ascends to contemplate the Divinity and immortality of Christ: 2 Corinthians 5: "Even if we have known Christ according to the flesh, yet now we know Him so no longer"; not that he did not know the flesh of Christ, but not with a carnal affection or understanding: on account of which, John 6: "It is the Spirit that gives life; the flesh profits nothing; the words that I have spoken to you are spirit and life."
Commentary on Luke, Chapter 24For who can refuse to believe that these words often revolved in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah.
Against Marcion Book IVAnd it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:
καὶ ἐγένετο ἐν τῷ διαπορεῖσθαι αὐτὰς περὶ τούτου καὶ ἰδοὺ ἄνδρες δύο ἐπέστησαν αὐταῖς ἐν ἐσθήσεσιν ἀστραπτούσαις.
И҆ бы́сть не домышлѧ́ющымсѧ и҆̀мъ ѡ҆ се́мъ, и҆ сѐ, мꙋ̑жа два̀ ста́ста пред̾ ни́ми въ ри́захъ блеща́щихсѧ.
But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments.
Catena Aurea by Aquinas(de Con. Ev. ut sup.) We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulchre, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulchre; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid.
Catena Aurea by AquinasAnd it came to pass, while they were perplexed about this, behold, two men stood by them in shining garments. They were perplexed, because they were astonished at the stone of such immense size having been rolled away, and grieved at not finding the body of such great reverence. Just as when the Lord was tempted in the wilderness, immediately after the completion of victory, angels came and ministered to Him, so also after the Savior had suffered in the flesh, following the contests of conquered death, angels came who announced the glory of the triumphant not only with comforting words but also with shining attire. Just as it is read that when the Savior's body was placed in the tomb, angels stood by, so it is also believed that during the consecration of the most sacred mysteries of His body, angels are present, with the Apostle urging women to wear a veil in the Church because of the angels (I Cor. XI).
On the Gospel of LukeBut as when the Body of our Lord lay in the sepulchre, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ.
Catena Aurea by AquinasAnd it came to pass, while they were perplexed in mind. After describing the occasion for the revelation of the resurrection, he here describes the certainty of the revelation, which is gathered from two things, namely from the assertion of the witnesses and the confirmation of the testimonies.
First, therefore, as regards the assertion of the witnesses, he says: And it came to pass, while they were terrified in mind about this, behold, two men stood beside them in shining garments. These two men were Angels in masculine form, who were in shining garments to signify the splendor of our solemnity; whence also Revelation 7: "Before the Lamb, clothed in white robes, and palms in their hands." Significantly, however, he says in shining garments, in which there was not only an intensity of brightness but also an excellence of light, so as to soothe the devout and terrify the impious; whence the last chapter of Matthew: "The Angel of the Lord descended from heaven." "And his appearance was like lightning, and his garment like snow."
But then there appears a discrepancy among the Evangelists. For Luke says that there were two, but Matthew that there was one.
Likewise, Matthew says that he was sitting upon the rolled-back stone, but Mark that he was sitting on the right.
Likewise, John says that one was sitting at the head and the other at the feet; but Luke says that they stood beside them.
But it should be understood that, according to the expositors, one appeared first and the other afterward; and at first indeed they were sitting, but afterward they rose and spoke with the women, and thus they are described by the Evangelists in different dispositions. All, however, agree in this, that they were terrible and testifying.
Commentary on Luke, Chapter 24Angels also brought the joyful tidings of the nativity to the shepherds in Bethlehem. Now they tell of his resurrection. Heaven yields its service to proclaim him, and the hosts of the spirits which are above attend the Son as God, even though he is in the flesh.
COMMENTARY ON LUKE, CHAPTER 24When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels. For it follows, And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments.
Catena Aurea by AquinasThe messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulchre, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day.
Catena Aurea by AquinasBut we must note what it means that the angel is seen sitting on the right side. For what is designated by the left except the present life, and what by the right except eternal life? Hence it is written in the Song of Songs: "His left hand is under my head, and his right hand shall embrace me." Since therefore our Redeemer had already passed beyond the corruption of the present life, rightly the angel who had come to announce his eternal life was sitting on the right. He appeared covered with a white robe because he announced the joys of our festival. For the brightness of the garment proclaims the splendor of our solemnity. Should we say ours, or his? But to speak more truly, let us say both his and ours. For that resurrection of our Redeemer was both our festival, because it brought us back to immortality, and the festival of the angels, because by calling us back to heavenly things it filled up their number. Therefore at his own and our festival the angel appeared in white garments, because while we are brought back to heavenly things through the Lord's resurrection, the losses of the heavenly homeland are repaired.
Forty Gospel Homilies, Homily 21For who can refuse to believe that these words often revolved in the thought of those women between the sorrow of that desertion with which at present they seemed to themselves to have been smitten by the Lord, and the hope of the resurrection itself, by which they rightly supposed that all would be restored to them? But when "they found not the body (of the Lord Jesus)," "His sepulture was removed from the midst of them," according to the prophecy of Isaiah. "Two angels however, appeared there." For just so many honorary companions were required by the word of God, which usually prescribes "two witnesses.
Against Marcion Book IVWhen they entered inside, two men appear to them. One, mentioned by Matthew (Matt. 28:2), was sitting on the stone, while these two men stood inside the tomb. These are different visions.
Commentary on LukeAnd as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?
ἐμφόβων δὲ γενομένων αὐτῶν καὶ κλινουσῶν τὸ πρόσωπον εἰς τὴν γῆν εἶπον πρὸς αὐτάς· τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν;
Пристра̑шнымъ же бы́вшымъ и҆̀мъ и҆ покло́ньшымъ ли́ца на зе́млю, реко́ста къ ни̑мъ: что̀ и҆́щете жива́го съ ме́ртвыми;
But as they were afraid and bowed their faces to the ground, they said to them: Why do you seek the living among the dead? He is not here, but has risen. Do not (they say) seek among the dead, that is in the tomb, which is properly the place of the dead, him who has already risen to life from the dead. And therefore, when we enter the Church following the example of the women devoted to God, and approach the heavenly mysteries, either because of the presence of angelic power or because of the reverence of the holy offering, we ought to enter with all humility and fear. Indeed we bow our faces to the ground in the sight of the angels, humbly remembering that we are dust and ashes, when contemplating the eternal joys of the heavenly citizens. Just as blessed Abraham said: I will speak to my Lord, though I am dust and ashes (Gen. XVIII). And it should be noted that the holy women, with the angels standing before them, are not said to have fallen to the ground, but to have bowed their faces to the ground. And we do not read that any of the saints, at the time of the Lord's resurrection, either when the Lord himself or the angels appeared to them, worshipped prostrate on the ground. From this, the ecclesiastical custom has arisen, that either in memory of the Lord's resurrection or in hope of our own resurrection, on all Sundays and throughout the entire period of Pentecost, we pray not on bended knees, but with faces bowed to the ground.
On the Gospel of LukeThe holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord's resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord's resurrection, or in the hope of our own, of praying on every Lord's day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulchre, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek ye the living among the dead?
Catena Aurea by AquinasLet us then after the example of the devout women, whenever we approach the heavenly mysteries, because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
Catena Aurea by AquinasAnd therefore Luke adds: But as they were afraid and bowed down their faces to the earth, namely out of fear and reverence, as Daniel, Daniel 10: "When he spoke to me, I cast down my face to the earth and was silent"; and such persons are fit to hear the truth. — Whence he adds: They said to them: Why do you seek the living among the dead? He is not here, but is risen; in which they at once reprove unbelief and affirm the truth. This word was of the highest joy; and thus it was fitting that, just as the Angel had announced with joy the nativity of Christ, above in chapter two: "I announce to you a great joy," so also the Angels should now announce with joy the resurrection. And that word of the Psalm was fulfilled: "I have slept and taken my rest, and I have risen, and I am still with you"; and again: "For you will not abandon my soul in hell." Therefore Acts 2: "This Jesus God raised up, having loosed the sorrows of hell, inasmuch as it was impossible that he should be held by it. For David says concerning him: I foresaw the Lord, etc., down to: You will not give your Holy One to see corruption. You have made known to me the ways of life," etc.
Commentary on Luke, Chapter 24[Lewis draws an analogy between his error of seeking Joy in past experiences and the angel's rebuke at the empty tomb, arguing the resemblance is not accidental but reflects a universal spiritual pattern]
In my scheme of thought it is not blasphemous to compare the error which I was making with that error which the angel at the Sepulchre rebuked when he said to the women, "Why seek ye the living among the dead? He is not here, He is risen." The comparison is of course between something of infinite moment and something very small; like comparison between the Sun and the Sun's reflection in a dewdrop. Indeed, in my view, very like it, for I do not think the resemblance between the Christian and the merely imaginative experience is accidental. I think that all things, in their way, reflect heavenly truth, the imagination not least. "Reflect" is the important word. This lower life of the imagination is not a beginning of, nor a step towards, the higher life of the spirit, merely an image. In me, at any rate, it contained no element either of belief or of ethics; however far pursued, it would never have made me either wiser or better. But it still had, at however many removes, the shape of the reality it reflected.
Surprised by Joy, Ch. 11: CheckThere are certain writers to whom humanity owes much, whose talent is yet of so shy or delicate or retrospective a type that we do well to link it with certain quaint places or certain perishing associations. It would not be unnatural to look for the spirit of Horace Walpole at Strawberry Hill, or even for the shade of Thackeray in Old Kensington. But let us have no antiquarianism about Dickens, for Dickens is not an antiquity. Dickens looks not backward, but forward; he might look at our modern mobs with satire, or with fury, but he would love to look at them. He might lash our democracy, but it would be because, like a democrat, he asked much from it. We will not have all his books bound up under the title of 'The Old Curiosity Shop.' Rather we will have them all bound up under the title of 'Great Expectations.' Wherever humanity is he would have us face it and make something of it, swallow it with a holy cannibalism, and assimilate it with the digestion of a giant. We must take these trippers as he would have taken them, and tear out of them their tragedy and their farce. Do you remember now what the angel said at the sepulchre? 'Why seek ye the living among the dead? He is not here; he is risen.'
Tremendous Trifles, XIII. The Dickensian (1909)There are people who say they wish Christianity to remain as a spirit. They mean, very literally, that they wish it to remain as a ghost. But it is not going to remain as a ghost. What follows this process of apparent death is not the lingering of the shade; it is the resurrection of the body. These people are quite prepared to shed pious and reverential tears over the Sepulchre of the Son of Man; what they are not prepared for is the Son of God walking once more upon the hills of morning. These people, and indeed most people, were indeed by this time quite accustomed to the idea that the old Christian candle-light would fade into the light of common day. To many of them it did quite honestly appear like that pale yellow flame of a candle when it is left burning in daylight. It was all the more unexpected, and therefore all the more unmistakable, that the seven-branched candle-stick suddenly towered to heaven like a miraculous tree and flamed until the sun turned pale.
The Everlasting Man, The Five Deaths of the Faith (1925)But let us hear what he says to the women as they arrive: "Do not be afraid." As if he were saying openly: Let those fear who do not love the coming of the heavenly citizens; let those be terrified who, weighed down by carnal desires, despair of being able to reach their fellowship. But why should you be afraid, who see your fellow citizens?
Forty Gospel Homilies, Homily 21He is not here, but is risen: remember how he spake unto you when he was yet in Galilee,
οὐκ ἔστιν ὧδε, ἀλλ᾿ ἠγέρθη· μνήσθητε ὡς ἐλάλησεν ὑμῖν ἔτι ὢν ἐν τῇ Γαλιλαίᾳ,
нѣ́сть здѣ̀, но воста̀: помѧни́те, ꙗ҆́коже гл҃а ва́мъ, є҆щѐ сы́й въ галїле́и,
Remember how He spoke to you when He was still in Galilee, saying, "The Son of Man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again." On the third day, the Lord, as He predicted to His disciples and also to the women who followed Him (which we learn from this passage), celebrated the triumph of His resurrection. Indeed, on the day of the Preparation, He handed over His spirit at the ninth hour, was buried in the evening, and rose on the morning of the first day of the week, as the evangelist Mark clearly indicates. Therefore, it is not unjust that He lay in the tomb for one day and two nights, because He joined the light of His simple death to the darkness of our double death. For He came to us who were held in the death of both spirit and flesh, He brought us His one death, that is, of the flesh, and dissolved the two deaths He received from us. If He had taken on both, He would have delivered us from neither, but He mercifully accepted one and justly condemned both. He conferred His simple death to our double death and, by dying, overcame our double death.
On the Gospel of LukeHe is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
Catena Aurea by AquinasSecond, as to the proof of certain testimonies, he adds: Remember how he spoke to you, when he was still in Galilee, saying: That the Son of man must be delivered into the hands of sinful men and be crucified and on the third day rise again. For Matthew 20: "Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and scribes, and they shall condemn him to death and shall deliver him to the Gentiles to be mocked and scourged and crucified, and the third day he shall rise again." Similarly Mark 8: "The Son of man must suffer many things and be rejected by the chief priests and be killed, and after three days rise again." Similarly above, chapter 18: "All things shall be accomplished which were written by the Prophets concerning the Son of man. For he shall be delivered to the Gentiles," etc., and afterward he adds: "And the third day he shall rise again." Now he had foretold these things to them in order to establish faith; whence John 14: "And now I have told you before it comes to pass, that when it shall come to pass, you may believe."
Commentary on Luke, Chapter 24But now let us hear what the angel adds: "You seek Jesus of Nazareth." Jesus in the Latin tongue means "salutary," that is, it is interpreted as "Savior." But indeed many at that time could be called Jesus, yet not substantially, but only nominatively. Therefore the place is also added, so that it might be made clear which Jesus is meant: "of Nazareth." And he immediately added the reason: "the Crucified One." And he added: "He has risen, He is not here." "He is not here" is said with respect to the presence of His flesh, though He is nowhere absent with respect to the presence of His majesty.
Forty Gospel Homilies, Homily 21For the same thing was said by the angels to the women: "Remember how He spake unto you when He was yet in Galilee, saying, The Son of man must be delivered up, and be crucified, and on the third day rise again." "Must be delivered up; "and why, except that it was so written by God the Creator? He therefore upbraided them, because they were offended solely at His passion, and because they doubted of the truth of the resurrection which had been reported to them by the women, whereby (they showed that) they had not believed Him to have been the very same as they had thought Him to be.
Against Marcion Book IVMen appear in shining garments, on account of the brightness of the resurrection, and remind the women of what the Lord had told them, namely: that it was "necessary," that is, inevitable, for Him "to be delivered into the hands of sinful men," that is, the Romans, pagans and defiled ones, "and on the third day to rise again." Concerning how the resurrection is on the third day, we have spoken sufficiently in the commentary on Matthew (see ch. 28).
Commentary on LukeSaying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again.
λέγων ὅτι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι.
гл҃ѧ, ꙗ҆́кѡ подоба́етъ сн҃ꙋ чл҃вѣ́ческомꙋ пре́данꙋ бы́ти въ рꙋ́цѣ человѣ̑къ грѣ̑шникъ, и҆ пропѧ́тꙋ бы́ти, и҆ въ тре́тїй де́нь воскрⷭ҇нꙋти.
God's Son saw fit to become Son of man to make those of us who believe in him sons of God. He was delivered into the hands of sinful human beings to separate us from the company of sinful human beings and at the same time to free us from the power of malignant spirits. He was crucified and rose on the third day, so that he might grant us the virtue of suffering for him and the hope of rising and living with him.
Homilies on the Gospels 11.10The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again.
Catena Aurea by AquinasOne day and two nights also He lay in the sepulchre, because He joined the light of His single death to the darkness of our double death.
Catena Aurea by AquinasAnd they remembered his words,
καὶ ἐμνήσθησαν τῶν ρημάτων αὐτοῦ,
И҆ помѧнꙋ́ша гл҃го́лы є҆гѡ̀,
And they remembered His words. The women standing at the Lord's tomb remembered the words He had previously spoken about His dispensation, providing us a model, that during the celebration of the mysteries of the Lord's passion, we should always remember with worthy veneration not only His blessed passion, but also His resurrection from the dead and His glorious ascension into heaven.
On the Gospel of LukeAnd this was the way leading to faith, and therefore he adds: And they remembered his words; whence John 2: "What sign do you show us, since you do these things? Jesus answered and said to them: Destroy this temple, and in three days I will raise it up." "But he was speaking of the temple of his body. When therefore he had risen from the dead, they remembered that he said this" concerning the temple of his body. Similarly also Matthew 12: "An evil and adulterous generation seeks a sign, and no sign shall be given to it except the sign of Jonah the prophet. For as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be in the heart of the earth."
Whence the Lord foretold his passion and resurrection, that he might at once move them to sorrow and draw them to love; on account of which Ecclesiasticus 11: "In the day of good things, be not unmindful of evil things, and in the day of evil things, be not unmindful of good things."
Commentary on Luke, Chapter 24Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulchre, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse.
Catena Aurea by AquinasAnd returned from the sepulchre, and told all these things unto the eleven, and to all the rest.
καὶ ὑποστρέψασαι ἀπὸ τοῦ μνημείου ἀπήγγειλαν ταῦτα πάντα τοῖς ἕνδεκα καὶ πᾶσι τοῖς λοιποῖς.
и҆ возвра́щшѧсѧ ѿ гро́ба, возвѣсти́ша всѧ̑ сїѧ̑ є҆диномꙋна́десѧте и҆ всѣ̑мъ про́чымъ.
And having departed from the tomb, they reported all these things to the eleven and to all the others. Just as in the beginning the woman was the author of the fault to man, and man the executor of the error, so now the one who first tasted death saw resurrection first, and so that she might not bear the reproach of perpetual guilt among men, the grace she had conferred upon man she also conferred upon herself.
On the Gospel of Luke(ex Amb.) For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Catena Aurea by AquinasAnd having returned from the tomb etc. After having described the occasion and certitude of the revelation, here he describes its manifestation; concerning which the Evangelist introduces two things, namely the testimony of the women and the inspection of the disciples.
First therefore, as regards the testimony of the women, he adds: And departing from the tomb, they reported all these things to the eleven and to all the rest. Now the women reported these things because they had been so charged by the Angels: whence in the last chapter of Matthew: "Go quickly and tell his disciples that he has risen, and behold, he goes before you into Galilee." For this was done by divine ordinance, so that the announcement of the resurrection should come to men through women: just as death and sin took their beginning from a woman, so now through women the announcement and knowledge of life and immortality would return to men, so that through this an example of humility might also be given. Whence Chrysostom: "The Evangelist does not deprive the woman of praise, nor does he think it shameful to have learned from a woman." The reproach of women is also taken away, and especially of sinful women.
Commentary on Luke, Chapter 24It was Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles.
ἦσαν δὲ ἡ Μαγδαληνὴ Μαρία καὶ Ἰωάννα καὶ Μαρία Ἰακώβου καὶ οἱ λοιπαὶ σὺν αὐταῖς, αἳ ἔλεγον πρὸς τοὺς ἀποστόλους ταῦτα.
Бѧ́ше же магдали́на марі́а и҆ і҆ѡа́нна и҆ марі́а і҆а́кѡвлѧ, и҆ про́чыѧ съ ни́ми, ꙗ҆̀же глаго́лахꙋ ко а҆пⷭ҇лѡмъ сїѧ̑.
It is not allowed to women to teach in the church, but they shall ask their husbands at home. (1 Tim. 2:12, 1 Cor. 14:35.) To those then who are at home is the woman sent... For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Catena Aurea by AquinasNow it was Mary Magdalene, and Joanna, and Mary of James, and the others who were with them, who told these things to the apostles. Mary Magdalene herself is the sister of Lazarus, who anointed the Lord with ointment. Joanna, wife of Chuza, the steward of Herod, about whom it has been read above. Mary of James is the mother of James the Less and Joseph, as the evangelist Mark says, the sister of the Lord's mother, hence James himself deserved to be called the Lord's brother.
On the Gospel of Luke(who Was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod's steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles.
Catena Aurea by AquinasAnd therefore especially among the others that sinful woman is named, when he adds: Now it was Mary Magdalene and Joanna and Mary of James and the others who were with them, who were telling these things to the Apostles. Now Mary Magdalene is notably placed before the others, because she loved more fervently than the others and, as is handed down, came first to the tomb and persevered longer than the rest. And therefore John, the most loving of the Lord, notably names that lover of the Lord; John 20: "Mary stood at the tomb outside, weeping"; and it follows there that she saw the Angels and that at last she saw the Lord. John therefore speaks only of Mary Magdalene. Matthew speaks of two Marys: in the last chapter of Matthew: "Mary Magdalene and the other Mary came to see the sepulchre." But Mark speaks of three Marys: in the last chapter of Mark: "Mary Magdalene and Mary of James and Salome bought spices." But Luke, the best narrator, speaks of these and of others. And thus it appears that among the Evangelists there is absolutely no controversy, but each is principally directed to his own intention.
All the Evangelists, however, mention the Magdalene, and especially the friend of God, John, because he appeared to her first, as is said in Mark 16: "Jesus rising early on the first day of the week appeared first to Mary Magdalene." And this for a fourfold reason: first, because she loved more ardently: above in chapter seven: "Her many sins are forgiven her, because she loved much." Second, to show that he had come for sinners: Matthew 9: "For I came not to call the just, but sinners," to repentance. Third, to crush human pride: on account of which, Matthew 21: "Publicans and harlots shall go before you into the kingdom of God." Fourth, to give confidence; on account of which, Romans 5: "Where sin abounded, grace did more abound," etc.
Commentary on Luke, Chapter 24And their words seemed to them as idle tales, and they believed them not.
καὶ ἐφάνησαν ἐνώπιον αὐτῶν ὡσεὶ λῆρος τὰ ρήματα αὐτῶν, καὶ ἠπίστουν αὐταῖς.
И҆ ꙗ҆ви́шасѧ пред̾ ни́ми ꙗ҆́кѡ лжа̀ глаго́лы и҆́хъ, и҆ не вѣ́ровахꙋ и҆̀мъ.
The women came to the tomb, but they didn't find the body in the tomb. Instead, they were told by angels that Christ had risen. The women reported this to men. And what's written? What did you hear? These things seemed in their eyes like an idle tale. How very unhappy is the human condition! When Eve related what the serpent had said, she was listened to straightaway. A lying woman was believed, and so we all died. But [the disciples] didn't believe women telling the truth so that we might live. If women are not to be trusted, why did Adam trust Eve? If women are to be trusted, why did the disciples not trust the holy women?So in this fact we have to reflect on the goodness of the Lord's arrangements, because this, of course, was the doing of the Lord Jesus Christ that it should be the female sex which would be the first to report that he had risen again. Humanity fell through the female sex; humankind was restored through the female sex. A virgin gave birth to Christ; a woman proclaimed that he had risen again. Through a woman death, through a woman life. But the disciples didn't believe what the women had said. They thought they were raving, when in fact they were reporting the truth.
SERMON 232.2This hope, this gift, this promise, this tremendous grace—when Christ died his disciples lost it from their spirits, and on his death they fell away from hope. Here we see them receiving the news of his resurrection, and the words of the messengers seemed to them like an idle tale. Truth became like an idle tale. If ever the resurrection is proclaimed nowadays, and someone thinks it's an idle tale, doesn't everybody say he's all twisted up? Doesn't everybody loathe and detest what he says, turn away, close their ears and refuse to listen? That's what the disciples were when Christ died. What we abhor is what they were. The leading rams had the disease which the lambs shudder at.
SERMON 236.2And these words appeared to them as an idle tale, and they did not believe them. That the disciples were slow to believe in the Lord's resurrection was not so much their weakness as our (so to speak) future firmness. For the resurrection itself was shown to them with many proofs while they doubted. As we acknowledge these things by reading, what else are we but strengthened by their doubt?
On the Gospel of Luke(ex Greg.) Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth.
Catena Aurea by AquinasSecondly, as regards the sight of the disciples, it is added: And these words seemed before them as idle talk, and they did not believe them. Hence they did not believe what they heard, both because what was being said was wondrous, and because this was being brought about by divine dispensation, so that a greater and more certain assertion of the truth might be obtained. Hence Gregory: "That the disciples were slow to believe was not so much their incredulity as our future firmness, so to speak. For while they doubted, the resurrection was demonstrated by many proofs, which, when we recognize them as we read, what else happens but that we are strengthened by their doubt?"
Commentary on Luke, Chapter 24The Spirit of truth would by no means have permitted this hesitation, wavering in human weakness, to enter the hearts of his preachers, if their trembling anxiety and questioning delay were not to have established the foundations of our faith. Consequently it was our doubts and our danger that was being considered in the apostles. We, in the guise of the apostles, were being instructed against the slanders of the wicked and the proofs of earthly wisdom. Their "seeing" instructed us, their "hearing" informed us, their "touching" strengthened us. Let us give thanks for the divine plan and the necessary "slowness" of the holy fathers. They "doubted" so that we need not doubt.
SERMON 73.1.2.444When they returned from the tomb and told the apostles about this, they were regarded as dreamers. So, by nature, the miracle of the resurrection seems incredible to people!
Commentary on LukeNow the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales.
Catena Aurea by AquinasThen arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
ὁ δὲ Πέτρος ἀναστὰς ἔδραμεν ἐπὶ τὸ μνημεῖον, καὶ παρακύψας βλέπει τὰ ὀθόνια κείμενα μόνα, καὶ ἀπῆλθε πρὸς ἑαυτὸν θαυμάζων τὸ γεγονός.
[Заⷱ҇ 113] Пе́тръ же воста́въ течѐ ко гро́бꙋ и҆ прини́къ ви́дѣ ри̑зы є҆ди̑ны лежа́щѧ: и҆ ѿи́де, въ себѣ̀ дивѧ́сѧ бы́вшемꙋ.
Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulchre at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in.
Catena Aurea by AquinasBut Peter arose and ran to the tomb, and stooping down, he saw the linen cloths alone, and he went away, wondering to himself what had happened. Luke briefly mentions Peter's run; but how this happened is more fully detailed by John, who also says that the disciple whom Jesus loved ran with Peter, thus implying himself. Therefore, it is asked how Luke says of Peter: "And stooping down, he saw the linen cloths alone" (Luke 24), while John signifies that he himself did this, but that Peter, upon entering the tomb, saw not only the linen cloths but also the napkin that had been on his head. It must be understood that Peter, stooping down, saw what Luke records, which John is silent about; but after entering, to more carefully discern the interior, he entered, yet before John entered.
On the Gospel of LukeTherefore the doubt arising from hearing incited them to seek certainty through sight; on account of which he adds: But Peter rising up ran to the tomb, and stooping down he saw the linen cloths laid by themselves, and he went away, wondering within himself at what had happened. Now Luke narrates these things specifically about Peter, to show that he had not abandoned his fervor. But John narrates this more expressly in chapter twenty, that not Peter alone went, but also John; and that "they ran together," and that "John ran ahead more quickly than Peter, but did not enter the tomb first." Luke therefore narrates that Peter, stooping down, saw the linen cloths laid; but John pursues more expressly that he not only saw these things, but also "entered the tomb," and yet, as is said here, he went away wondering within himself, not yet believing, because it is said in John chapter twenty: "For as yet they did not know the Scripture, that he must rise from the dead."
And it should be noted that by the linen cloths laid are understood the mysteries of the humanity, which have been set forth for us to believe and understand through the mystery of the resurrection; hence Revelation chapter five: "Behold, the lion of the tribe of Judah has conquered, to open the book and to loose its seven seals." But because not all things can be comprehended by reason of the united Divinity, therefore it is said that he went away wondering. For it is said in the Psalm: "Your knowledge is become wonderful beyond me." And therefore, in designation of this, it is said in John chapter twenty that "the cloth which had been upon the head of Jesus, he saw not laid with the linen cloths, but separately rolled up in one place." There the Gloss: "The incomprehensible mysteries of the Divinity are removed from the knowledge of our infirmity; for in what is rolled up neither beginning nor end is seen, so the loftiness of the Divinity neither began to be nor ceased to be." And therefore Peter went away wondering; the Psalm: "Wonderful are your works, and my soul knows it exceedingly."
Commentary on Luke, Chapter 24If he left his clothes behind in the tomb, it was so that Adam could enter into paradise without clothing, just as he had been before he had sinned. In place of having to leave paradise clothed, he now had to strip himself before entering there [again]. Or [alternatively], he abandoned them to symbolize the mystery of the resurrection of the dead, for just as [the Lord] rose into glory without clothes, so we also [will rise] with our works and not with our clothes.
COMMENTARY ON TATIAN'S DIATESSARON 21.23For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves.
Catena Aurea by AquinasHowever, Peter does not delay, like fire that has taken hold of material, but runs to the tomb and sees only the linen cloths lying there. And from the fact that he reached the tomb, the first benefit is that instead of mocking, he marvels: "and he went away (it says), wondering in himself at what had happened." For how did the linen cloths alone remain, and that when the body had been anointed with myrrh? How much leisure did the thief have, when he left them properly folded, carried out the body, and that when soldiers had been posted? By "Mary, the mother of James," understand the Theotokos, for she was so called as the supposed mother of James, the son of Joseph, who was called the Less; I mean the Brother of God. For there was also James the Greater, one of the Twelve, the son of Zebedee.
Commentary on LukePeter, as soon as he heard this, delays not, but runs to the sepulchre; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulchre.
But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round.
Catena Aurea by AquinasDivine Liturgy
Sunday before Elevation
O Lord, save Thy people / and bless Thine inheritance
Verse: To Thee, O Lord, will I call. O my God, be not silent to me!
Brethren, see how large a letter I have written unto you with my own hand! As many as desire to make a good showing in the flesh, these try to compel you to be circumcised, only that they may not suffer persecution for the Cross of Christ. For not even they themselves who are circumcised keep the law, but they desire to have you circumcised that they may glory in your flesh... But God forbid that I should glory, except in the Cross of our Lord Jesus Christ, by whom the world has been crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creation. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From now on let no one trouble me, for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.
I have raised up one of chosen out of My people
Verse: For my hand shall defend him, and my arm shall strengthen him
2 Corinthians 4:6–15
§ 176
Let the Saints exult in the Lord / let them sing for joy on their couches
Verse: Sing to the Lord a new song; His praise in the assembly of the Saints
Brethren, it is God who commanded the light to shine out of darkness who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ ... But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed; always bearing in the body the dying of the Lord Jesus, that the life of Jesus also might be made manifest in our body. For we which live are always delivered unto death for Jesus’ sake, that the life of Jesus also might be made manifest in our mortal flesh. So then death is working in us, but life in you... And since we have the same spirit of faith, according to what is written, “I believed and therefore have I spoken,” we also believe and therefore speak, knowing that He who raised up the Lord Jesus will also raise us up with Jesus, and will present us with you. For all things are for your sakes, that grace, having spread through the thanksgiving of many, may abound to the glory of God...
Blessed is the man who feareth the Lord, who greatly delights in His commandments
Church
Holiness befits Thy house / for ever, O Lord!
Verse: The Lord is King, He has clothed Himself with Majesty
Holy brethren, being partakers of the H heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who was faithful to Him who appointed Him, as Moses also was faithful in all His house. For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house. For every house is built by someone, but He who built all things is God...
His foundation is in the Holy Mountain; the Lord loveth the gates of Zion more than all the dwellings of Jacob
Verse: Glorious things are spoken of Thee, O city of God!
Sunday before Elevation
And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.
καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ.
[Заⷱ҇ 9] И҆ никто́же взы́де на нб҃о, то́кмѡ сше́дый съ нб҃сѐ сн҃ъ чл҃вѣ́ческїй, сы́й на нб҃сѝ:
Possessing both natures, that is, the human and the divine, [Christ] endured the passion in his humanity, in order that without distinction he who suffered should be called both Lord of glory and Son of man, even as it is written: "Who descended from heaven."
Exposition of the Christian Faith 2.7.58Some people, certainly, find very surprising what the Lord said in the Gospel, "Nobody has ascended into heaven, except the one who came down from heaven, the Son of man who is in heaven." How, they ask, can the Son of man be said to have come down from heaven, when it was here that he was taken on in the Virgin's womb? People who say this are not to be rejected but instructed. I think, you see, that they are raising this question out of piety but are not yet able to understand what they are inquiring about. They do not realize, I mean, that the divinity took on the humanity in such a way as to become one person, God and man; and that the humanity was attached to the divinity in such a way that Word, soul and flesh were the one Christ. And that is why it could be said, "No one has ascended into heaven, except the one who came down from heaven, the Son of man who is in heaven."
SERMON 265B.2As a human being he was on earth, not in heaven where he now is … although in his nature as Son of God he was in heaven, but as Son of man he was still on earth and had not yet ascended into heaven. In a similar way, although in his nature as Son of God he is the Lord of glory, in his nature as Son of man he was crucified.
LETTER 187.9Spiritual birth happens when human beings, being earthly, become heavenly. And this can only happen when they are made members of me. So that he may ascend who descended, since no one ascends who did not descend. Therefore everyone who needs to be changed and raised must meet together in a union with Christ so that the Christ who descended may ascend, considering his body (that is to say, his church) as nothing other than himself.
ON THE MERITS AND FORGIVENESS OF SINS AND ON INFANT BAPTISM 1.60"And no man hath ascended into heaven, but He that came down from heaven, the Son of man who is in heaven." Behold, He was here, and was also in heaven; was here in His flesh, in heaven by His divinity; yea, everywhere by His divinity. Born of a mother, not quitting the Father. Two nativities of Christ are understood: one divine, the other human: one, that by which we were to be made; the other, that by which we were to be made anew: both marvellous; that without mother, this without father. But because He had taken a body of Adam, for Mary was of Adam, and was about to raise that same body again, it was an earthly thing He had said in saying, "Destroy this temple, and in three days I will raise it up." But this was a heavenly thing, when He said, "Except a man be born again of water and of the Spirit, he shall not see the kingdom of God." Come then, brethren! God has willed to be the Son of man; and willed men to be sons of God. He came down for our sakes; let us ascend for His sake. For He alone descended and ascended, He who saith, "No man hath ascended into heaven, but He who came down from heaven." Are they not therefore to ascend into heaven whom He makes sons of God? Certainly they are: this is the promise to us, "They shall be equal to the angels of God." Then how is it that no man ascends, but He that descended? Because one only descended, only one ascends. What of the rest? What are we to understand, but that they shall be His members, that one may ascend? Therefore it follows that "no man hath ascended into heaven, but He who came down from heaven, the Son of man who is in heaven." Dost thou marvel that He was both here and in heaven? Such He made His disciples. Hear the Apostle Paul saying, "But our conversation is in heaven." If the Apostle Paul, a man, walked in the flesh on earth, and yet had his conversation in heaven, was the God of heaven and earth not able to be both in heaven and on earth?
Tractates on John 12Therefore, if none but He descended and ascended, what hope is there for the rest? The hope for the rest is this, that He came down in order that in Him and with Him they might be one, who should ascend through Him. "He saith not, And to seeds," saith the apostle, "as in many; but as in one, And to thy seed, which is Christ." And to believers he saith, "And ye are Christ's; and if Christ's, then are Abraham's seed." What he said to be one, that he said that we all are. Hence, in the Psalms, many sometimes sing, to show that one is made of many; sometimes one sings, to show what is made of many. Therefore was it only one that was healed in the pool; and whoever else went down into it was not healed. Now this one shows forth the oneness of the Church. Woe to them who hate unity, and make to themselves parties among men! Let them hear him who wished to make them one, in one, for one: let them hear him who says, Be not ye making many: "I have planted, Apollos watered; but God gave the increase. But neither he that planteth is anything, neither he that watereth; but God that giveth the increase." They were saying, "I am of Paul, I of Apollos, I of Cephas." And he says, "Is Christ divided?" Be ye in one, be one thing, be one person: "No man hath ascended into heaven, but He who came down from heaven." Lo! we wish to be thine, they said to Paul. And he said to them, I will not that ye be Paul's, but be ye His whose is Paul together with you.
Tractates on John 12(De Pecc. mer. et remiss. c. xxxi) After taking notice of this lack of knowledge in a person, who, on the strength of his magisterial station, set himself above others, and blaming the unbelief of such men, our Lord says, that if such as these do not believe, others will: No one hath ascended into heaven, but He that came down from heaven, even the Son of man who is in heaven. This may be rendered: The spiritual birth shall be of such sort, as that men from being earthly shall become heavenly: which will not be possible, except they are made members of Me; so that he who ascends, becomes one with Him who descended. Our Lord accounts His body, i. e. His Church, as Himself.
(ut sup.) Although He was made the Son of man upon earth, yet His Divinity with which, remaining in heaven, He descended to earth, He hath declared not to disagree with the title of Son of man, as He hath thought His flesh worthy the name of Son of God. For through the Unity of person, by which both substances are one Christ, He walked upon earth, being Son of God; and remained in heaven, being Son of man. And the belief of the greater, involves belief in the less. If then the Divine substance, which is so far more removed from us, and could for our sake take up the substance of man so as to unite them in one person; how much more easily may we believe, that the Saints united with the man Christ, become with Him one Christ; so that while it is true of all, that they ascend by grace, it is at the same time true, that He alone ascends to heaven, Who came down from heaven.
(Tr. xii. c. 8) But thou wonderest that He was at once here, and in heaven. Yet such power hath He given to His disciples. Hear Paul, Our conversation is in heaven. (Phil. 3:20) If the man Paul walked upon earth, and had his conversation in heaven; shall not the God of heaven and earth be able to be in heaven and earth?
Catena Aurea by AquinasIf a man of set purpose descend naked to the valley, and there providing himself with clothes and armour, ascend the mountain again, he who ascended may be said to be the same with him who descended.
Catena Aurea by AquinasIn the descending way, there is consummation in humility and beginning in love, while the opposite is true of the ascending way. Hence, in descending, we begin with the liveliness of desire and go to the humility of service. Wherefore Christ came to the humility of serving us. Wherefore also as the soul has Angels going up, so must it have them going down. Hence: "No one has ascended into heaven except Him who has descended from heaven."
Collations on the Hexaemeron, Collation 22The principle saving us is He who alone can enter heaven by Himself, and all others through Him; and this is Christ the Lord. Therefore He says: "And no one has ascended into heaven," that is, no one has the power of ascending thither; "except He who descended from heaven," through the assumption of humanity: "the Son of Man, who is in heaven," through the presence and immensity of the Divinity: therefore everyone who ascends and is saved, ascends through Him. Concerning this power of ascending and descending, Ephesians 4: "He who descended is the same one who also ascended above all the heavens, that He might fill all things." Concerning His existence in heaven, in chapter 1: "The Only-begotten Son, who is in the bosom of the Father, He has declared Him." He it is who makes one ascend from death to life: in chapter 8: "If the Son shall make you free, you shall be free indeed."
But a question arises concerning what He says: "No one ascends into heaven except He who descended from heaven." Against this: All the saints ascend, and yet none of them descended. Likewise, the body of Christ ascended into heaven, and yet did not descend from heaven. Likewise it is objected: if this is understood of Christ, it is understood either according to the divine nature or the human. Not according to the human, because that nature did not descend from heaven, and moreover at that time, when he was speaking, it was not in heaven. It cannot be according to the divine, because it did not ascend, since it could not become greater nor did it change place.
Some respond that the exception here comprehends not only Christ, who is the head, but rather the whole body of Christ; and all those and only those who belong to his body ascend.
But this cannot stand, because the body did not descend from heaven. Therefore it must be understood that "to ascend" is here said by one's own power, not power given from elsewhere, and thus only Christ was able to do so.
To what is objected concerning the body, Augustine responds that it is no obstacle, because the body is like a garment; whence if someone descended naked from a mountain and ascended clothed, we say: no one ascended except he who descended; so also in the matter at hand.
To what is asked — according to which nature is this said? — I respond: It must be said that in that statement three things are said of one hypostasis: "to ascend" belongs to him by reason of the human nature; "to descend," by reason of the divine in relation to the human, because he humbled himself by assuming flesh; but "to be in heaven," as at that time, according to the divine nature purely. And thus the whole cannot be referred back to one nature, but to one hypostasis.
Commentary on John, Chapter 3And no one hath ascended into heaven, but he that descended out of heaven, even the Son of Man which is in heaven —thus very clearly showing that no one at all had ascended into the upper place except the Lord Christ Himself.
The Christian Topography, Book 7For no man hath ascended up to heaven but He That came down from heaven the Son of man. For since the Word of God came down from heaven, He says that the son of man came down, refusing after the Incarnation to be divided into two persons, and not suffering certain to say that the Temple taken by reason of need of the Virgin is one Son, the Word again which appeared from God the Father another: save only as regards the distinction which belongs to each by nature. For as He is the Word of God, so Man too of a woman, but One Christ of both, Undivided in regard of Sonship and God-befitting Glory. For how does He clothe as its own the Temple of the Virgin, with what befitteth the bare Word Alone: and again appropriateth to Himself what befitteth the Flesh only? For now He saith that the Son of man hath come down from heaven: but at the time of His Passion, He feareth, and is sore afraid, and very heavy, and is recorded as Himself suffering the Sufferings which befitted His Human Nature only.
Commentary on the Gospel of John, Book 2(xxvii. Mor. c. 8. al. 11.) For as much as we are made one with Him, to the place from which He came alone in Himself, thither He returns alone in us; and He who is ever in heaven, daily ascendeth to heaven.
Catena Aurea by Aquinas"Descended from heaven" refers to his origin from the Spirit. For though Mary contributed to his growth in the womb and birth all that is natural to her sex, his body did not owe to her its origin. The "Son of man" refers to the birth of the flesh conceived in the Virgin; "who is in heaven" implies the power of his eternal nature—an infinite nature, which could not restrict itself to the limits of the body—of which it was itself the source and base. By the virtue of the Spirit and the power of God the Word, though he sojourned in the form of a servant, he was ever present as Lord of all within and beyond the circle of heaven and earth. So he descended from heaven and is the Son of man, yet is in heaven. For the Word made flesh did not cease to be the Word. As the Word, he is in heaven, as flesh he is the Son of man. As Word made flesh, he is at once from heaven, and Son of man and in heaven. For the power of the Word, abiding eternally without body, was present still in the heaven he had left. The flesh owed its origin to him and to no one else. So the Word made flesh, though he was flesh, nonetheless never ceased to be the Word.
On the Trinity 10.16It is not possible by the laws of bodies for the same object to remain and to descend. The one is the change of downward motion, the other the stillness of being at rest. The infant wails but is in heaven: the boy grows but remains ever the immeasurable God. By what perception of human understanding can we comprehend that he ascended where he was before, and he descended who remained in heaven? The Lord says, "What if you should behold the Son of man ascending to where he was before?" The Son of man ascends where he was before. Can sense apprehend this? The Son of man—who is in heaven—descends from heaven. Can reason cope with this? The Word was made flesh—can words express this? The Word becomes flesh, that is, God becomes man. The man is in heaven: the God is from heaven. He ascends who descended, but he descends and yet does not descend. He is as he ever was, yet he was not ever what he is. We pass in review of the causes, but we cannot explain the manner. We perceive the manner but cannot understand the causes. Yet, if we understand Christ Jesus even in this way, we shall know him. If we seek to understand him further, we shall not know him at all.
On the Trinity 10.54(de Trin. c. 16.) Or, His descending from heaven is the source of His origin as conceived by the Spirit: Mary gave not His body its origin, though the natural qualities of her sex contributed its birth and increase. That He is the Son of man is from the birth of the flesh which was conceived in the Virgin. That He is in heaven is from the power of His everlasting nature, which did not contract the power of the Word of God, which is infinite, within the sphere of a finite body. Our Lord remaining in the form of a servant, far from the whole circle, inner and outer, of heaven and the world, yet as Lord of heaven and the world, was not absent therefrom. So then He came down from heaven because He was the Son of man; and He was in heaven, because the Word, which was made flesh, had not ceased to be the Word.
Catena Aurea by AquinasIf, again, he allege His own word when He said, "I and the Father are one," let him attend to the fact, and understand that He did not say, "I and the Father am one, but are one." For the word are is not said of one person, but it refers to two persons, and one power. He has Himself made this clear, when He spake to His Father concerning the disciples, "The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me." What have the Noetians to say to these things? Are alI one body in respect of substance, or is it that we become one in the power and disposition of unity of mind? In the same manner the Son, who was sent and was not known of those who are in the world, confessed that He was in the Father in power and disposition. For the Son is the one mind of the Father. We who have the Father's mind believe so (in Him); but they who have it not have denied the Son. And if, again, they choose to allege the fact that Philip inquired about the Father, saying, "Show us the Father, and it sufficeth us," to whom the Lord made answer in these terms: "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father. Believest thou not that I am in the Father, and the Father in me? " and if they choose to maintain that their dogma is ratified by this passage, as if He owned Himself to be the Father, let them know that it is decidedly against them, and that they are confuted by this very word. For though Christ had spoken of Himself, and showed Himself among all as the Son, they had not yet recognised Him to be such, neither had they been able to apprehend or contemplate His real power. And Philip, not having been able to receive this, as far as it was possible to see it, requested to behold the Father. To whom then the Lord said, "Philip, have I been so long time with you, and yet hast thou not known me? He that hath seen me hath seen the Father." By which He means, If thou hast seen me, thou mayest know the Father through me. For through the image, which is like (the original), the Father is made readily known. But if thou hast not known the image, which is the Son, how dost thou seek to see the Father? And that this is the case is made clear by the rest of the chapter, which signifies that the Son who "has been set forth was sent from the Father, and goeth to the Father."
Hippolytus Dogmatical and Historical FragmentsAnd for this reason three seasons of the year prefigured the Saviour Himself, so that He should fulfil the mysteries prophesied of Him. In the Passover season, so as to exhibit Himself as one destined to be sacrificed like a sheep, and to prove Himself the true Paschal-lamb, even as the apostle says, "Even Christ," who is God, "our passover was sacrificed for us." And at Pentecost so as to presignify the kingdom of heaven as He Himself first ascended to heaven and brought man as a gift to God.
Hippolytus Dogmatical and Historical FragmentsSince Nicodemus had said, "We know that Thou art a teacher come from God," on this very point He sets him right, all but saying, "Think Me not a teacher in such manner as were the many of the prophets who were of earth, for I have come from heaven (but) now. None of the prophets hath ascended up thither, but I dwell there." Seest thou how even that which appears very exalted is utterly unworthy of his greatness? For not in heaven only is He, but everywhere, and He fills all things; but yet He speaks according to the infirmity of His hearer, desiring to lead him up little by little. And in this place He called not the flesh "Son of Man," but He now named, so to speak, His entire Self from the inferior substance; indeed this is His wont, to call His whole Person often from His Divinity, and often from His humanity.
Homily on the Gospel of John 27It is the Son, too, who ascends to the heights of heaven, [John 3:13] and also descends to the inner parts of the earth. [Ephesians 4:9]
Against Praxeas, Chapter 30It is the Son, too, who ascends to the heights of heaven, and also descends to the inner parts of the earth.
Against PraxeasAnd this, apparently, has nothing in common with what preceded it. But if one carefully examines the thought of the Lord, it will turn out that this too is closely related to what came before. Since Nicodemus called the Lord a Teacher and a Prophet, He says: "Do not consider Me a prophet who is of the earth, sent by God to teach, but consider Me as having come down from above, as the Son, and not as being of the earth. None of the prophets ascended into heaven, but only I alone am to ascend, just as I also descended." Having heard that the Son of Man came down "from heaven," do not think that the flesh came down from heaven. Indeed, Apollinarius thought this way, that Christ, having a body from heaven, passed through the Virgin as through a channel. But since Christ, consisting of two natures, was one Hypostasis or one Person, the names of the Man are applied to the Word, and again the names of the Word are applied to the Man. So here also it is said that the "Son of Man" came down from heaven, because He is one Person and one Hypostasis. Then, lest you, having heard "who came down," should think that the One who came down is no longer in heaven, He says "who is in heaven." Therefore, having heard that I came down, do not think that I am not there; but I am both present here bodily and seated there with the Father in Divinity.
Commentary on JohnBut when thou hearest that the Son of man came down from heaven, think not that His flesh came down from heaven; for this is the doctrine of those heretics, who held that Christ took His Body from heaven, and only passed through the Virgin.
Catena Aurea by AquinasJesus replied. Here he answers the question. First, he lays down the causes of spiritual regeneration. Secondly, he explains what he says (3:16). Now there are two causes of spiritual regeneration, namely, the mystery of the incarnation of Christ, and his passion. So first, he treats of the incarnation; secondly, of the passion (3:14).
Here we should consider, first of all, how this answer of Christ is an adequate reply to the question of Nicodemus. For above, when the Lord was speaking of the Spirit, he said: you do not know where it comes from or where it goes. We understand by this that spiritual regeneration has a hidden source and a hidden end. Now the things in heaven are hidden from us: "Who will search out the things in heaven?" (Wis 9:16). Therefore, the sense of Nicodemus' question, How can all this happen? is this: How can something come from the secret things of heaven or go to the secret things of heaven? So before answering, the Lord expressed this interpretation of the question, saying, how will you believe if I tell you of heavenly things?
And immediately he begins to show whose prerogative it is to ascend into heaven, namely, anyone who came down from heaven, according to the statement of Ephesians (4:10): "He who descended is he who ascended." This is verified even in natural things, namely, that each body tends to a place according to its origin or nature. And so in this way it can come about that someone, through the Spirit, may go to a place which carnal persons do not know, i.e., by ascending into heaven, if this is done through the power of one who descended from heaven: because he descended in order that, in ascending, he might open a way for us: "He ascends, opening the way before them" (Mi 2:13).
Some have fallen into error because of his saying, the One who came down from heaven, the Son of Man. For since Son of Man designates human nature, which is composed of soul and body, then because he says that the Son descended from heaven, Valentinus wanted to maintain that he even took his body from heaven and thus passed through the Virgin without receiving anything from her, as water passes through a pipe; so that his body was neither of an earthly substance nor taken from the Virgin. But this is contrary to the statement of the Apostle, writing to the Romans (1:3): "who was made from the seed of David according to the flesh."
On the other hand, Origen said that he descended from heaven as to his soul, which, he says, had been created along with the angels from the very beginning, and that later this soul descended from heaven and took flesh from the Virgin. But this also conflicts with the Catholic faith, which teaches that souls do not exist before their bodies.
Therefore, we should not understand that the Son of Man descended from heaven according to his human nature, but only according to his divine nature. For since in Christ there is one suppositum, or hypostasis, or person of the two natures, the divine and human natures, then no matter from which of these two natures this suppositum is named, divine and human things can be attributed to him. For we can say that the Son of Man created the stars and that the Son of God was crucified. But the Son of God was crucified, not according to his divine nature, but according to his human nature; and the Son of Man created the stars according to his divine nature. And so in things that are said of Christ, the distinction is not to be taken with respect to that about which they are said, because divine and human things are said of God and man indifferently; but a distinction must be made with respect to that according to which they are said, because divine things are said of Christ according to his divine nature, but human things according to his human nature. Thus, to descend from heaven is said of the Son of Man, not according to his human nature, but according to his divine nature, according to which it was appropriate to him to have been from heaven before the incarnation, as is said, "Heaven belongs to the Lord" (Ps 113:16).
He is said to have come down, but not by local motion, because then he would not have remained in heaven; for nothing which moves locally remains in the place from which it comes down. And so to exclude local motion, he adds, who lives in heaven. As if to say: He descended from heaven in such a way as yet to be in heaven. For he came down from heaven without ceasing to be above, yet assuming a nature which is from below. And because he is not enclosed or held fast by his body which exists on earth, he was, according to his divinity, in heaven and everywhere. And therefore to indicate that he is said to have come down in this way, because he assumed a human nature, he said, the Son of Man came down, i.e., insofar as he became Son of Man.
Or it can be said, as Hilary does, that he came down from heaven as to his body: not that the material of Christ's body came down from heaven, but that the power which formed it was from heaven.
But why does he say, No one has gone up to heaven except the Son of Man, who lives in heaven? For have not Paul and Peter and the other saints gone up, according to 2 Corinthians (5:1): "We have a house in the heavens." I answer that no one goes up into heaven except Christ and his members, i.e., those believers who are just. Accordingly, the Son of God came down from heaven in order that, by making us his members, he might prepare us to ascend into heaven: now, indeed, in hope, but later in reality. "He has raised us up, and has given us a place in heaven in Christ Jesus" (Eph 2:6).
Commentary on JohnAnd as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
καὶ καθὼς Μωϋσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
и҆ ꙗ҆́коже мѡѷсе́й вознесѐ ѕмїю̀ въ пꙋсты́ни, та́кѡ подоба́етъ вознести́сѧ сн҃ꙋ чл҃вѣ́ческомꙋ,
It was good that the Lord ordained that, by the lifting up of the brazen serpent, the wounds of those who were bitten should be healed; for the brazen serpent is a type of the cross.… In the same way, the world was crucified in its allurements. Therefore not a real but a brazen serpent was hung. This is so because the Lord took on himself the likeness of a sinner in his body but, in actuality, was without sin. In this way, he imitated a serpent through the deceitful appearance of human weakness, so that when he laid aside the slough of the flesh, he might destroy the cunning of the true serpent.
On the Holy Spirit 3.8.50The cross is raised and appears above the earth, which until recently malice had kept hidden. It is raised, not to receive glory (for with Christ nailed to it what greater glory could it have?) but to give glory to God who is worshiped on it and proclaimed by it.… It is not surprising that the church rejoices in the cross of Christ and robes herself in festal clothes, revealing her bridal beauty as she honors this day. Nor is it surprising that this great throng of people has gathered together today to see the cross exposed aloft and to worship Christ whom they see raised upon it. For the cross is exposed in order to be raised and is raised to be exposed. What cross? The cross, which a little while ago was hidden in a place called The Skull but now is everywhere adored. This is what we rejoice over today; this is what we celebrate; this is the point of the present feast; this is the manifestation of the mystery.… For this hidden and life-giving cross had to be exposed, set on high like a city on a hill or a lamp on a stand, for all the world to see.
HOMILY 11 ON THE EXALTATION OF THE VENERABLE CROSSLet me try to explain, as far as the Lord enables me to, what these signs mean. The rod stands for the kingdom, the snake for mortality. It was by the snake that humanity was given death to drink. The Lord was prepared to take this death on himself. So when the rod came down to earth it had the form of a snake because the kingdom of God, which is Jesus Christ, came down to earth. He put on mortality, which he also nailed to the cross.… In his mercy God provided a remedy, a remedy that restored health at the time but also foretold the wisdom that was to come in the future.… Whoever has been bitten by the snakes of sin need only gaze on Christ and will have healing for the forgiveness of sins. And so, brothers, it is the mortality that the Lord took on himself that the church must go on experiencing as his body, of which he is the head, as man, in heaven. So the church experiences mortality, which was inflicted through the seduction of the serpent. We owe death to the sin of the first persons, but afterward we shall reach eternal life through Jesus Christ our Lord. But when does the church arrive at life and return to the kingdom? At the end of the world. That is why he took it by the tail, which is the end, in order to restore his rod to its original condition.
SERMON 6.7He endured death, then; but death He hanged on the cross, and mortal men are delivered from death. The Lord calls to mind a great matter, which was done in a figure with them of old: "And as Moses," saith He, "lifted up the serpent in the wilderness, so must the Son of man be lifted up; that every one who believeth on Him may not perish, but have everlasting life." A great mystery is here, as they who read know. Again, let them hear, as well they who have not read as they who have forgotten what perhaps they had heard or read. The people Israel were fallen helplessly in the wilderness by the bite of serpents; they suffered a great calamity by many deaths: for it was the stroke of God correcting and scourging them that He might instruct them. In this was shown a great mystery, the figure of a thing to come: the Lord Himself testifies in this passage, so that no man can give another interpretation than that which the truth indicates concerning itself. Now Moses was ordered by the Lord to make a brazen serpent, and to raise it on a pole in the wilderness, and to admonish the people Israel, that, when any had been bitten by a serpent, he should look to that serpent raised up on the pole. This was done: men were bitten; they looked and were healed. What are the biting serpents? Sins, from the mortality of the flesh. What is the serpent lifted up? The Lord's death on the cross. For as death came by the serpent, it was figured by the image of a serpent. The serpent's bite was deadly, the Lord's death is life-giving. A serpent is gazed on that the serpent may have no power. What is this? A death is gazed on, that death may have no power. But whose death? The death of life: if it may be said, the death of life; ay, for it may be said, but said wonderfully. But should it not be spoken, seeing it was a thing to be done? Shall I hesitate to utter that which the Lord has deigned to do for me? Is not Christ the life? And yet Christ hung on the cross. Is not Christ life? And yet Christ was dead. But in Christ's death, death died. Life dead slew death; the fullness of life swallowed up death; death was absorbed in the body of Christ. So also shall we say in the resurrection, when now triumphant we shall sing, "Where, O death, is thy contest? Where, O death, is thy sting?" Meanwhile brethren, that we may be healed from sin, let us now gaze on Christ crucified; for "as Moses," saith He, "lifted up the serpent in the wilderness, so must the Son of man be lifted up; that whosoever believeth on Him may not perish, but have everlasting life." Just as they who looked on that serpent perished not by the serpent's bites, so they who look in faith on Christ's death are healed from the bites of sins. But those were healed from death to temporal life; whilst here He saith, "that they may have everlasting life." Now there is this difference between the figurative image and the real thing: the figure procured temporal life; the reality, of which that was the figure, procures eternal life.
Tractates on John 12(de Pecc. mer. et remiss. c. xxxii) Many dying in the wilderness from the attack of the serpents, Moses, by commandment of the Lord, lifted up a brazen serpent: and those who looked upon it were immediately healed. The lifting up of the serpent is the death of Christ; the cause, by a certain mode of construction, being put for the effect. The serpent was the cause of death, inasmuch as he persuaded man into that sin, by which he merited death. Our Lord, however, did not transfer sin, i. e. the poison of the serpent, to his flesh, but death; in order that in the likeness of sinful flesh, there might be punishment without sin, by virtue of which sinful flesh might be delivered both from punishment and from sin.
(Tr. xii. c. 11) As then formerly he who looked to the serpent that was lifted up, was healed of its poison, and saved from death; so now he who is conformed to the likeness of Christ's death by faith and the grace of baptism, is delivered both from sin by justification, and from death by the resurrection: as He Himself saith; That whosoever believeth on Him should not perish, but have everlasting life. What need then is there that the child should be conformed by baptism to the death of Christ, if he be not altogether tainted by the poisonous bite of the serpent?
(Tr. xii. c. 11) But there is this difference between the figure and the reality, that the one recovered from temporal death, the other from eternal.
Catena Aurea by AquinasWith the wonderful skill of heavenly teaching, the Lord directs our attention to the teacher of the Mosaic law and to the spiritual meaning of his law, by recalling some of the ancient history and explaining that it happened as a figure of his own passion and of human salvation.
Homilies on the Gospels 2.18The sins that drag down soul and body to destruction at the same time are appropriately represented by the serpents, not only because they were fiery and poisonous [and] artful at bringing about death, but also because our first parents were led into sin by a serpent. And from being immortal they became mortal by sinning. The Lord is aptly made known by the bronze serpent, since he came in the likeness of sinful flesh. Just as the bronze serpent had the likeness of a fiery serpent but had absolutely none of the strength of harmful poison in its members—rather by being lifted up it cured those who had been stricken by the [live] serpents—so the Redeemer of the human race did not clothe himself in sinful flesh but in the likeness of sinful flesh, in order that by suffering death on the cross in [this likeness] he might free those who believed in him from all sin and even from death itself.Just as those who looked at the bronze serpent that had been lifted up as a sign were cured at that time from temporal death and the wounds that the serpents' bites had caused, so too those who look at the mystery of the Lord's passion by believing, confessing [and] sincerely imitating it are saved forever from every death they have incurred by sinning in mind and body.
Homilies on the Gospels 2.18He introduces the teacher of the Mosaic law, to the spiritual sense of that law; by a passage from the Old Testament history, which was intended to be a figure of His Passion, and of man's salvation.
Catena Aurea by AquinasHere the second point is touched upon, namely how the Son of God saves, namely through His passion. Therefore He says: "And as Moses lifted up the serpent in the desert": Numbers 21: "Moses made a bronze serpent and set it up as a sign; those who had been struck, looking upon it, were healed." "So must the Son of Man be lifted up," namely on the gibbet of the cross, so that all who look upon Him through faith may be healed.
Chrysostom asks concerning what he says: "As Moses lifted up," etc.: why, when expressing the passion, did he not say "to hang on the cross," so as to speak more plainly?
I respond: It must be said that the Lord was revealing the mystery of the passion to Nicodemus as something honorable, as something credible, as something hidden: as something honorable, lest the man, still carnal, should despise and recoil from it; therefore he said "to be lifted up," not "to be hung." As something credible, so that he might give assent; therefore through the preceding marvelous figure he intimates the marvelous effect of the passion. Also as something hidden, so that he might hold it more dearly; and therefore he does not explain it but leaves him a place for meditating, and through this for making progress and for arriving at the gift of understanding.
Commentary on John, Chapter 3That the Jews would fasten Christ to the cross. In Isaiah: "I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins." Also in Jeremiah: "Come, let us cast the tree into His bread, and let us blot out His life from the earth." Also in Deuteronomy: "And Thy life shall be hanging (in doubt) before Thine eyes; and Thou shall fear day and night, and shalt not trust to Thy life." Also in the twenty-first Psalm: "They tore my hands and my feet; they numbered all my bones. And they gazed upon me, and saw me, and divided my garments among them, and upon my vesture they cast a lot. But Thou, O Lord, remove not Thy help far from me; attend unto my help. Deliver my soul from the sword, and my only one from the paw of the dog. Save me from the mouth of the lion, and my lowliness from the horns of the unicorns. I will declare Thy name unto my brethren; in the midst of the Church I will praise Thee." Also in the cxviiith Psalm: "Pierce my flesh with nails through fear of Thee." Also in the cxlth Psalm: "The lifting up of my hands is an evening sacrifice." Of which sacrifice Sophonias said: "Fear from the presence of the Lord God, since His day is near, because the Lord hath prepared His sacrifice, He hath sanctified His elect." Also in Zechariah: "And they shall look upon me, whom they have pierced." Also in the eighty-seventh Psalm: "I have called unto Thee, O Lord, the whole day; I have stretched out my hands unto Thee." Also in Numbers: "Not as a man is God suspended, nor as the son of man does He suffer threats." Whence in the Gospel the Lord says: "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in the Son may have life eternal."
Treatise XII Three Books of Testimonies Against the JewsHim should not perish but have eternal life. Having explained sufficiently, and set before him the reason, why His Word of teaching does not run forth into the boundless and supernatural, but descends again to those things that were typically done by Moses of old, knowing that he could by leadings by means of figures scarce arrive at knowledge of the truth, rather than by the exactitude of spiritual inspirations, He saith He must surely be lifted up, as the serpent was by Moses, showing that search of history is most necessary, and all but saying to this man of no understanding, Search the Scriptures, for they are they which testify of Me. For serpents were springing upon them of Israel in the wilderness, and they, falling like ears of corn, and not a little distressed at this danger unexpectedly visiting them, with most piteous cry called for salvation from above and from God. But He, since He was Good and full of compassion, as God, commands Moses to set up a brazen serpent; and commands them therein to have a forethought of the salvation by faith. For the remedy to one bitten, was to look at the serpent put before him, and faith along with the sight wrought deliverance at the last extremity to the beholders. So much for the history. But it represents in act as it were in a type, the whole Mystery of the Incarnation. For the serpent signifies bitter and manslaying sin, which was devouring the whole race upon the earth, manifoldly biting the soul of man, and infusing the varied poison of wickedness. And no otherwise could we escape it thus conquering us, save by the succour alone which is from heaven. The Word of God then was made in the likeness oj sinful flesh, that He might condemn sin in the flesh, as it is written, and to those who gaze on Him with more steadfast faith, or by search into the Divine doctrines, might become the Giver of unending salvation. But the serpent being fixed upon a lofty base, signifies that Christ was altogether clear and manifest, so as to be unknown to none, or His being lifted up from the earth, as Himself says, by His Passion on the Cross.
Commentary on the Gospel of John, Book 2This story is a type of the whole mystery of the incarnation. For the serpent signifies bitter and deadly sin, which was devouring the whole race on the earth … biting the Soul of man and infusing it with the venom of wickedness. And there is no way that we could have escaped being conquered by it, except by the relief that comes only from heaven. The Word of God then was made in the likeness of sinful flesh, "that he might condemn sin in the flesh," as it is written. In this way, he becomes the Giver of unending salvation to those who comprehend the divine doctrines and gaze on him with steadfast faith. But the serpent, being fixed upon a lofty base, signifies that Christ was clearly manifested by his passion on the cross, so that none could fail to see him.
COMMENTARY ON THE GOSPEL OF JOHN 2.1It was shown by the brazen [serpent], which by its nature cannot suffer, that he would suffer on the cross, who by his nature cannot die.
COMMENTARY ON TATIAN'S DIATESSARON 14.15Now, he says, the stars are the gods of destruction, which impose upon existent things the necessity of alterable generation. These, he says, Moses denominated serpents of the wilderness, which gnaw and utterly ruin those who imagined that they had crossed the Red Sea. To those, then, he says, who of the children of Israel were bitten in the wilderness, Moses exhibited the real and perfect serpent; and they who believed on this serpent were not bitten in the wilderness, that is, (were not assailed) by (evil) powers. No one therefore, he says, is there who is able to save and deliver those that come forth from Egypt, that is, from the body and from this world, unless alone the serpent that is perfect and replete with fulness. Upon this (serpent), he says, he who fixes his hope is not destroyed by the snakes of the wilderness, that is, by the gods of generation. (This statement) is written, he says, in a book of Moses. This serpent, he says, is the power that attended Moses, the rod that was turned into a serpent. The serpents, however, of the magicians-(that is,) the gods of destruction-withstood the power of Moses in Egypt, but the rod of Moses reduced them all to subjection and slew them. This universal serpent is, he says, the wise discourse of Eve. This, he says, is the mystery of Edem, this the river of Edem; this the mark that was set upon Cain, that any one who findeth him might not kill him. This, he says, is Cain, whose sacrifice the god of this world did not accept. The gory sacrifice, however, of Abel he approved of; for the ruler of this world rejoices in (offerings of) blood. This, he says, is he who appeared in the last days, in form of a man, in the times of Herod, being born after the likeness of Joseph, who was sold by the hand of his brethren, to whom alone belonged the coat of many colours. This, he says, is he who is according to the likeness of Esau, whose garment-he not being himself present-was blessed; who did not receive, he says, the benediction uttered by him of enfeebled vision. He acquired, however, wealth from a source independent of this, receiving nothing from him whose eyes were dim; and Jacob saw his countenance, as a man beholds the face of God. In regard of this, he says, it has been written that "Nebrod was a mighty hunter before the Lord." And there are, he says, many who closely imitate this (Nimrod): as numerous are they as the gnawing (serpents) which were seen in the wilderness by the children of Israel, from which that perfect serpent which Moses set up delivered those that were bitten. This, he says, is that which has been declared: "In the same manner as Moses lifted up the serpent in the wilderness, so also must the Son of man be lifted up." According to the likeness of this was made in the desert the brazen serpent which Moses set up. Of this alone, he says, the image is in heaven, always conspicuous in light.
Hippolytus Refutation of All Heresies Book VNow, He suffered all these things for us; and He suffered them really, and not in appearance only, even as also He truly rose again. But not, as some of the unbelievers, who are ashamed of the formation of man, and the cross, and death itself, affirm, that in appearance only, and not in truth, He took a body of the Virgin, and suffered only in appearance, forgetting, as they do, Him who said, "The Word was made flesh; " and again, "Destroy this temple, and in three days I will raise it up; " and once more, "If I be lifted up from the earth, I will draw all men unto Me." The Word therefore did dwell in flesh, for "Wisdom built herself an house." The Word raised up again His own temple on the third day, when it had been destroyed by the Jews fighting against Christ. The Word, when His flesh was lifted up, after the manner of the brazen serpent in the wilderness, drew all men to Himself for their eternal salvation.
Epistle of Ignatius to the SmyrnaeansLet them not therefore ascribe to the law the unbelief of certain [among them]. For the law never hindered them from believing in the Son of God; nay, but it even exhorted them so to do, saying that men can be saved in no other way from the old wound of the serpent than by believing in Him who, in the likeness of sinful flesh, is lifted up from the earth upon the tree of martyrdom, and draws all things to Himself, and vivifies the dead.
Irenaeus Against Heresies Book 4After having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, "Was Paul crucified for you? or were ye baptized into the name of Paul?" for these two things most of all declare His unspeakable love, that He both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins.
But wherefore did He not say plainly, "I am about to be crucified," instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, "And how is it possible that they who believe on one crucified should be saved, when he himself is holden of death?" He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe on the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because "God loved the world," therefore is His living Temple fastened to the Cross.
Homily on the Gospel of John 27And it seems that the type and sign, which was erected to counteract the serpents which bit Israel, was intended for the salvation of those who believe that death was declared to come thereafter on the serpent through Him that would be crucified, but salvation to those who had been bitten by him and had betaken themselves to Him that sent His Son into the world to be crucified. For the Spirit of prophecy by Moses did not teach us to believe in the serpent, since it shows us that he was cursed by God from the beginning; and in Isaiah tells us that he shall be put to death as an enemy by the mighty sword, which is Christ.
Dialogue with Trypho, Chapter XCIFor tell me, was it not God who commanded by Moses that no image or likeness of anything which was in heaven above or which was on the earth should be made, and yet who caused the brazen serpent to be made by Moses in the wilderness, and set it up for a sign by which those bitten by serpents were saved? Yet is He free from unrighteousness. For by this, as I previously remarked, He proclaimed the mystery, by which He declared that He would break the power of the serpent which occasioned the transgression of Adam, and [would bring] to them that believe on Him [who was foreshadowed] by this sign, i.e., Him who was to be crucified, salvation from the fangs of the serpent, which are wicked deeds, idolatries, and other unrighteous acts. Unless the matter be so understood, give me a reason why Moses set up the brazen serpent for a sign, and bade those that were bitten gaze at it, and the wounded were healed; and this, too, when he had himself commanded that no likeness of anything whatsoever should be made.
Dialogue with Trypho, Chapter XCIVI say nothing of what was figured by this cure. Thus, too, the golden Cherubim and Seraphim were purely an ornament in the figured fashion of the ark; adapted to ornamentation for reasons totally remote from all condition of idolatry, on account of which the making a likeness is prohibited; and they are evidently not at variance with this law of prohibition, because they are not found in that form of similitude, in reference to which the prohibition is given.
Against Marcion Book IIChrist Himself (they say further) in His gospel imitates Moses' serpent's sacred power, in saying: "And as Moses upreared the serpent in the desert, so it behoveth the Son of man to be upreared." Him they introduce to bless their eucharistic (elements).
Pseudo-Tertullian Against All HeresiesHaving spoken before about regeneration through baptism, he then speaks also of the benefaction accomplished for us through the cross. For the cross and death are the cause of the grace bestowed upon us through baptism, since in baptism we portray the death of the Lord. He does not say directly that I will be crucified, but recalls the serpent and the ancient history (Num. 21:5–9), and in this way accomplishes several things at once: on the one hand, He teaches us that the old is akin to the new and that the Lawgiver of the Old and New Testaments is one and the same, although Marcion, Manes, and the rest of the assembly of such heretics reject the Old Testament, saying that it is the legislation of an evil demiurge (craftsman); on the other hand, He teaches that if the Jews escaped death by looking upon the bronze image of the serpent, then all the more shall we escape the death of the soul by looking upon the Crucified One and believing in Him. Compare, if you will, the type with the reality. There, a likeness of a serpent, having the appearance of a serpent but not having its venom: so too here, the Lord is Man, but free from the venom of sin, having come in the likeness of sinful flesh, that is, in the likeness of flesh subject to sin, but He Himself is not sinful flesh. Then, those who looked were delivered from bodily death, while we are delivered from spiritual death. Then, the one hung up healed from the bites of serpents, but now Christ heals the wounds inflicted by the dragon of the mind. When you hear "must be lifted up," understand it thus: to be hung. For He was hung on high, so that He who sanctified the earth by walking upon it might also sanctify the air. Understand "to be lifted up" also thus: to be glorified. For the cross truly became the exaltation and glory of Christ. By that in which He seemed condemned, He condemned the prince of this world. I will explain a little. Adam died justly, because he sinned. The Lord died not by a debt of justice, because He did not sin. Before the crucifixion of the Lord, death justly held dominion over men. But since the Lord was found to be without sin, what could the devil find in Him deserving of death? And since He was put to death unjustly, He conquered the one who killed Him, and in this way also freed Adam from the death that was justly inflicted upon him as one who had sinned. And in another way. Two things dominated over the human race: pleasure and sorrow. The Lord, having passed through both, proved unconquerable. The tempter first approached Him on the mountain with the offer of pleasure (Matt. 4:3, 6, 9); but, finding Him unconquerable through this, he employed great cunning, bringing sorrow, so that at least through it he might master Him, and for this he raised up everything against Him: the denial of the disciples, the mockery of the soldiers, the blasphemy of the passersby, death at the hands of the Jews, but even in this he found Him unconquerable. For the sorrow on the cross could not arouse in the Lord hatred toward those who crucified Him, but He continued to love them and prayed for them, saying: "Father, do not hold this sin against them" (Luke 23:34). Do you see how He conquered by that through which He appeared to have been conquered? Thus, the cross became both His exaltation and His glory.
Commentary on John(in loc.) See then the aptness of the figure. The figure of the serpent has the appearance of the beast, but not its poison: in the same way Christ came in the likeness of sinful flesh, being free from sin. By Christ's being lifted up, understand His being suspended on high, by which suspension He sanctified the air, even as He had sanctified the earth by walking upon it. Herein too is typified the glory of Christ: for the height of the cross was made His glory: for in that He submitted to be judged, He judged the prince of this world; for Adam died justly, because he sinned; our Lord unjustly, because He did no sin. So He overcame him, who delivered Him over to death, and thus delivered Adam from death. And in this the devil found himself vanquished, that he could not upon the cross torment our Lord into hating His murderers: but only made Him love and pray for them the more. In this way the cross of Christ was made His lifting up, and glory.
Catena Aurea by AquinasHere he mentions the mystery of the passion, in virtue of which baptism has its efficacy: "We who have been baptized into Christ Jesus, have been baptized into his death" (Rom 6:3). And with regard to this he does three things. First, he gives a symbol for the passion. Secondly, the manner of the passion. Thirdly, the fruit of the passion.
He takes the symbol from the old law, in order to adapt to the understanding of Nicodemus; so he says, Just as Moses lifted up the serpent in the desert. This refers to Numbers (21:5) when the Lord, faced with the Jewish people saying, "We are sick of this useless food," sent serpents to punish them; and when the people came to Moses and he interceded with the Lord, the Lord commanded that for a remedy they make a serpent of bronze; and this was to serve both as a remedy against those serpents and as a symbol of the Lord's passion. Hence it says that this bronze serpent was lifted up as a sign (Nm 21:9).
Now it is characteristic of serpents that they are poisonous, but not so the serpent of bronze, although it was a symbol of a poisonous serpent. So, too, Christ did not have sin, which is also a poison: "Sin, when it is fully developed, brings forth death" (Jas 1:15); but he had the likeness of sin: "God sent his own Son, in the likeness of sinful flesh" (Rom 8:3). And thus Christ had the effect of the serpent against the insurgence of inflamed concupiscences.
He shows the manner of the passion when he says, so must the Son of Man be lifted up: and this refers to the lifting up of the cross. So below (12:34) when it says, "The Son of Man must be lifted up," it also has, "He said this to indicate the manner of his death."
He willed to die lifted up, first of all, to cleanse the heavens: for since he had cleansed the things on earth by the sanctity of his life, the things of the air were left to be cleansed by his death: "through him he should reconcile all things to himself, whether on earth or in the heavens, making peace through his blood" (Col 1:20). Secondly, to triumph over the demons who prepare for war in the air: "the prince of the power of the air" (Eph 2:2). Thirdly, he wished to die lifted up to draw our hearts to himself: "I, if I am lifted up from the earth, will draw all to myself" (below 12:32). And fourthly, because in the death of the cross he was lifted up in the sense that there he triumphed over his enemies; so it is not called a death, but a lifting up: "He will drink from the stream on the way, therefore he will lift up his head" (Ps 109:7). Fifthly, he willed to die lifted up because the cross was the reason for his being lifted up, i.e., exalted: "He became obedient to the Father even to death, the death of the cross; on account of which God has exalted him" (Phil 2:8).
Commentary on JohnThat whosoever believeth in him should not perish, but have eternal life.
ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ’ ἔχῃ ζωὴν αἰώνιον.
да всѧ́къ вѣ́рꙋѧй во́нь не поги́бнетъ, но и҆́мать живо́тъ вѣ́чный.
"That everyone who believes in Him may not perish, but may have eternal life": in chapter 11: "He who believes in Me, even if he shall have died, shall live; and everyone who lives and believes in Me shall not die forever." He most fittingly describes the passion in relation to the figure, so that it may become more credible; and most fittingly did the figure precede, because, just as there they were not healed by the serpent unless they looked upon it, so neither are they healed through Christ unless they believe in Him.
The question concerns what he says: "That everyone who believes in him may not perish." Therefore no one who has faith will be condemned, however wicked he may be. If you say that this is understood of formed faith, then according to this no one who has formed faith can be condemned.
I respond: It must be said that here he speaks of true faith; but true faith excludes a twofold pretense. For faith is feigned either because one believes but does not love, or because one believes and loves but does not persevere. True faith, therefore, is that which loves what it believes and perseveres; and everyone such will be saved.
Commentary on John, Chapter 3Seest thou the cause of the Crucifixion, and the salvation which is by it? Seest thou the relationship of the type to the reality? there the Jews escaped death, but the temporal, here believers the eternal; there the hanging serpent healed the bites of serpents, here the Crucified Jesus cured the wounds inflicted by the spiritual dragon; there he who looked with his bodily eyes was healed, here he who beholds with the eyes of his understanding put off all his sins; there that which hung was brass fashioned into the likeness of a serpent, here it was the Lord's Body, builded by the Spirit; there a serpent bit and a serpent healed, here death destroyed and a Death saved. But the snake which destroyed had venom, that which saved was free from venom; and so again was it here, for the death which slew us had sin with it, as the serpent had venom; but the Lord's Death was free from all sin, as the brazen serpent from venom. For, saith Peter, "He did no sin, neither was guile found in His mouth." And this is what Paul also declares, "And having spoiled principalities and powers, He made a show of them openly, triumphing over them in it." For as some noble champion by lifting on high and dashing down his antagonist, renders his victory more glorious, so Christ, in the sight of all the world, cast down the adverse powers, and having healed those who were smitten in the wilderness, delivered them from all venomous beasts that vexed them, by being hung upon the Cross. Yet He did not say, "must hang," but, "must be lifted up"; for He used this which seemed the milder term, on account of His hearer, and because it was proper to the type.
Homily on the Gospel of John 27Now the fruit of Christ's passion is eternal life; hence he says, so that everyone who believes in him, performing good works, may not be lost, but have eternal life. And this fruit corresponds to the fruit of the symbolic serpent. For whoever looked upon the serpent of bronze was freed from poison and his life was preserved. But he who looks upon the lifted up Son of Man, and believes in the crucified Christ, he is freed from poison and sin: "Whoever believes in me will never die" (below 11:26), and is preserved for eternal life. "These things are written that you may believe... and that believing you may have life in his name" (below 20:31).
Commentary on JohnFor God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ’ ἔχῃ ζωὴν αἰώνιον.
[Заⷱ҇ 10] Та́кѡ бо возлюбѝ бг҃ъ мі́ръ, ꙗ҆́кѡ и҆ сн҃а своего̀ є҆диноро́днаго да́лъ є҆́сть, да всѧ́къ вѣ́рꙋѧй во́нь не поги́бнетъ, но и҆́мать живо́тъ вѣ́чный.
Truly through the Son of God shall the world have life; for for no other cause came He into the world, except to save the world. God sent not His Son into the world to condemn the world, but that the world through Him might be saved.
Catena Aurea by AquinasFor He came down and died, and by that death delivered us from death: being slain by death, He slew death. And you know, brethren, that this death entered into the world through the devil's envy. "God made not death," saith the Scripture, "nor delights He in the destruction of the living; but He created all things to be." But what saith it here? "But by the devil's envy, death entered into the whole world." To the death offered for our entertainment by the devil, man would not come by constraint; for the devil had not the power of forcing, but only cunning to persuade. Hadst thou not consented, the devil had brought in nothing: thy own consenting, O man, led thee to death. Of the mortal are mortals born; from immortals we are become mortals. From Adam all men are mortal; but Jesus the Son of God, the Word of God, by which all things were made, the only Son equal with the Father, was made mortal: "for the Word was made flesh, and dwelt among us."
He endured death, then; but death He hanged on the cross, and mortal men are delivered from death. The Lord calls to mind a great matter, which was done in a figure with them of old: "And as Moses," saith He, "lifted up the serpent in the wilderness, so must the Son of man be lifted up; that every one who believeth on Him may not perish, but have everlasting life." A great mystery is here, as they who read know. Again, let them hear, as well they who have not read as they who have forgotten what perhaps they had heard or read. The people Israel were fallen helplessly in the wilderness by the bite of serpents; they suffered a great calamity by many deaths: for it was the stroke of God correcting and scourging them that He might instruct them. In this was shown a great mystery, the figure of a thing to come: the Lord Himself testifies in this passage, so that no man can give another interpretation than that which the truth indicates concerning itself. Now Moses was ordered by the Lord to make a brazen serpent, and to raise it on a pole in the wilderness, and to admonish the people Israel, that, when any had been bitten by a serpent, he should look to that serpent raised up on the pole. This was done: men were bitten; they looked and were healed. What are the biting serpents? Sins, from the mortality of the flesh. What is the serpent lifted up? The Lord's death on the cross. For as death came by the serpent, it was figured by the image of a serpent. The serpent's bite was deadly, the Lord's death is life-giving. A serpent is gazed on that the serpent may have no power. What is this? A death is gazed on, that death may have no power. But whose death? The death of life: if it may be said, the death of life; ay, for it may be said, but said wonderfully. But should it not be spoken, seeing it was a thing to be done? Shall I hesitate to utter that which the Lord has deigned to do for me? Is not Christ the life? And yet Christ hung on the cross. Is not Christ life? And yet Christ was dead. But in Christ's death, death died. Life dead slew death; the fullness of life swallowed up death; death was absorbed in the body of Christ. So also shall we say in the resurrection, when now triumphant we shall sing, "Where, O death, is thy contest? Where, O death, is thy sting?" Meanwhile brethren, that we may be healed from sin, let us now gaze on Christ crucified; for "as Moses," saith He, "lifted up the serpent in the wilderness, so must the Son of man be lifted up; that whosoever believeth on Him may not perish, but have everlasting life." Just as they who looked on that serpent perished not by the serpent's bites, so they who look in faith on Christ's death are healed from the bites of sins. But those were healed from death to temporal life; whilst here He saith, "that they may have everlasting life." Now there is this difference between the figurative image and the real thing: the figure procured temporal life; the reality, of which that was the figure, procures eternal life.
Tractates on John 12Thus did God love the human race, that He gave His only begotten Son for the life of the world. For unless the Father had delivered life, we would not have life; and unless that life itself had died, death would not have been slain. Indeed, the Lord Christ Himself is life, of whom the evangelist John says: This is the true God, and eternal life. He also, by the Prophet, threatened death with death, saying: I will be your death, O death; I will be your sting, O hell! As if He were saying: By dying, I will slay you, I will consume you, I will take away all your power, I will rescue the captives you held. You wished to hold the innocent; it is just that you lose those you wished to hold.
Sermon 265BOur Redeemer and Maker, who was Son of God before the ages, became Son of man at the end of ages. Thus the one who, through the power of his divinity, had created us to enjoy the happiness of everlasting life, might himself restore us, through the weakness of our humanity, to recover the life we had lost.
Homilies on the Gospels 2.18Note here, that the same which he before said of the Son of man, lifted up on the cross, he repeats of the only begotten Son of God: viz. That whosoever believeth in Him, &c. For the same our Maker and Redeemer, who was Son of God before the world was, was made at the end of the world the Son of man; so that He who by the power of His Godhead had created us to enjoy the happiness of an endless life, the same restored us to the life we have lost by taking our human frailty upon Him.
Catena Aurea by AquinasHere the third point is touched upon, namely the motivating reason for saving in this way; and this was the immensity of divine love toward lost mankind. On account of which He says: "For God so loved the world," that is, worldly and sinful man: that "He gave His Only-begotten Son": Ephesians 2: "God, who is rich in mercy, on account of His exceeding charity with which He loved us, when we were dead in sins, made us alive together with Christ." Therefore exceeding, because He gave more than was necessary: Romans 8: "He who did not spare even His own Son, but delivered Him up for us all." He gave Him, I say, for all as regards sufficiency, but as regards efficacy, for the elect and for believers. Therefore He adds: "That everyone who believes in Him" may not "perish, but may have eternal life." The passion avails none but believers, because, as it is said in Hebrews 11, "without faith it is impossible to please God."
Commentary on John, Chapter 3But as soon as you look at any real Christian writings, you find that they are talking about something quite different from this popular religion. They say that Christ is the Son of God (whatever that means). They say that those who give Him their confidence can also become Sons of God (whatever that means). They say that His death saved us from our sins (whatever that means).
Mere Christianity, Book 4, Chapter 1: Making and BegettingTo beget is to become the father of: to create is to make. And the difference is this. When you beget, you beget something of the same kind as yourself. A man begets human babies, a beaver begets little beavers and a bird begets eggs which turn into little birds. But when you make, you make something of a different kind from yourself. A bird makes a nest, a beaver builds a dam, a man makes a wireless set—or he may make something more like himself than a wireless set: say, a statue. If he is a clever enough carver he may make a statue which is very like a man indeed. But, of course, it is not a real man; it only looks like one. It cannot breathe or think. It is not alive.
Now that is the first thing to get clear. What God begets is God; just as what man begets is man. What God creates is not God; just as what man makes is not man. That is why men are not Sons of God in the sense that Christ is.
Mere Christianity, Book 4, Chapter 1: Making and BegettingHe desireth to show openly herein, that He is God by Nature, since one must needs deem that He Who came forth from God the Father, is surely God also, not having the honour from without, as we have, but being in truth what He is believed to be. With exceeding skill does He say this, having joined therewith the love of God the Father to us, well and opportunely coming to discourse thereon. For He shames the unbelieving Nicodemus, yea rather, He shows that he is ungodly also. For the not coming readily to believe, when God teaches anything, what else is it, than laying upon the Truth a charge of falsehood? Besides this, in saying that He was given for the life of the world, He persuades him to consider seriously, of how great punishment they will be in danger, who from their mad folly, have made of no account so wondrous grace of God the Father. For God, says He, so loved the world that He gave His Only Begotten Son.
Let the Christ-opposing heretic again hear, and let him come forward and say, what is the greatness of the Love of God the Father, or how we should reasonably marvel at it. But he will say that the marvel of the love is seen, in His giving His Son for us, and that the Only Begotten. In order then that the great love of God the Father may remain and be preserved, let Him be held to be Son not a creature, I mean Son of the Essence of the Father, that is to say, Consubstantial with Him Who begat Him, and God verily and in truth. But if, according to thy speech, o thou, He possesseth not the being of the Essence of God the Father, He will also lose the being by Nature Son and God, and the wide-spread marvel of the Love of God will at length come to nought: for He gave a creature for creatures, and not truly His Son. Vainly too will the blessed Paul trouble us, saying, He that despised Moses' law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy who hath trodden under foot the Son of God? For confessedly he that despised trampleth under foot, but not the Very Son, but a fellow servant of Moses, if indeed creature be always akin to creature, in respect at least of having been made, even if it surpass the glory of another, in the excellences of being greater or better. But the word of Paul is true; and a severer penalty shall he pay who hath trodden under foot the Son, not as though he were transgressing against a creature, or one of the fellow servants of Moses. Great then and above nature is the Love of the Father, Who for the life of the world gave His Own Son and Who is of Himself.
Commentary on the Gospel of John, Book 2Abraham had many servants. Why did he [God] not tell him to offer up one of them as a sacrifice? It was only because his love would not be shown in a servant. His son was thus needed, so that through him Abraham's love would be revealed. God had servants like this, but he did not show his love through any of them for his creatures, but rather through his Son, so that through him his love toward us might be proclaimed.…From [the time of] Abraham, the symbols of the wood and of the lamb began to take shape. Isaac was a symbol of the lamb [caught] in the tree, and Jacob showed the wood that was life-giving for water. Thus wood was esteemed as worthy for him to hang upon it, because not a bone in him was broken. As for the earth, its fruits are stimulated by wood, and for the sea, its treasures are taken by means of wood. This is also the case for the body and the soul. Thus it [the wood of the cross] was carved by the fury of the savage crowd. It was like a mute person in its silence, but in its use it bore fruit exalting the status of human beings.
COMMENTARY ON TATIAN'S DIATESSARON 21.7, 9Let us praise the Son first of all, venerating the blood that expiated our sins. He lost nothing of his divinity when he saved me, when like a good physician he stooped to my festering wounds. He was a mortal man, but he was also God. He was of the race of David but Adam's creator. He who has no body clothed himself with flesh. He had a mother who, nonetheless, was a virgin. He who is without bounds bound himself with the cords of our humanity. He was victim and high priest—yet he was God. He offered up his blood and cleansed the whole world. He was lifted up on the cross, but it was sin that was nailed to it. He became as one among the dead, but he rose from the dead, raising to life also many who had died before him. On the one hand, there was the poverty of his humanity; on the other, the riches of his divinity. Do not let what is human in the Son permit you wrongfully to detract from what is divine. For the sake of the divine, hold in the greatest honor the humanity, which the immortal Son took on himself for love of you.
POEM 2God, who loved the world, gave his only begotten Son as a manifest token of his love. If the evidence of his love is this, that he bestowed a creature on creatures, gave a worldly being on the world's behalf, granted one raised up from nothing for the redemption of objects equally raised up from nothing, such a cheap and petty sacrifice is a poor assurance of his favor toward us. Gifts of price are the evidence of affection: the greatness of the surrender is evidence of the greatness of the love. God, who loved the world, gave no adopted son but his own, his only begotten [Son]. Here is personal interest, true sonship, sincerity; not creation, or adoption, or pretence. Here is the proof of his love and affection, that he gave his own, his only begotten Son.
ON THE TRINITY 6.40(vi. de Trin. c. 40) If it were only a creature given up for the sake of a creature, such a poor and insignificant loss were no great evidence of love. They must be precious things which prove our love, great things must evidence its greatness. God, in love to the world, gave His Son, not an adopted Son, but His own, even His Only Begotten. Here is proper Sonship, birth, truth: no creation, no adoption, no lie: here is the test of love and charity, that God sent His own and only begotten Son to save the world.
Catena Aurea by AquinasThe sum of all is God, the Lord of all, who from love of his creatures has delivered his Son to death on the cross. For God so loved the world that he gave his only begotten Son for it. Not that he was unable to save us in another way, but in this way it was possible to show us his abundant love abundantly, namely, by bringing us near to him by the death of his Son. If he had anything more dear to him, he would have given it to us, in order that by it our race might be his. And out of his great love he did not even choose to urge our freedom by compulsion, though he was able to do so. But his aim was that we should come near to him by the love of our mind. And our Lord obeyed his Father out of love for us.
ASCETICAL HOMILY 74What He saith, is of this kind: Marvel not that I am to be lifted up that ye may be saved, for this seemeth good to the Father, and He hath so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, "Scarcely for a righteous man will one die." Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, "so loved," and that other, "God the world," He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He "loved." Again, the words which He added after these are alike significant, when He saith, that "He gave His Only-begotten Son," not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants.
His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner, saying, "That every one that believeth in Him should not perish, but have everlasting life." For when He had said, "must be lifted up," and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be, observe how He sets this right, by saying, that He that was given was "The Son of God," and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less doth He perish who is crucified. He who taketh away the destitution of others much more is He free from it; He who giveth life to others, much more to Himself doth He well forth life. Seest thou that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God "so love the world"? From no other source but only from his goodness.
Homily on the Gospel of John 27In His address to Nicodemus He says: "So God loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." And again: "For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.
Against PraxeasThe love of God for the world is great and extended so far that He gave not an angel, not a prophet, but His Son, and moreover His Only-Begotten (1 John 4:9). If He had given even an angel, that deed would not have been small. Why? Because an angel is His faithful and obedient servant, while we are enemies and apostates. But now, when He gave His Son, what surpassing love He showed! Again, if He had many sons and gave one, even that would have been a very great thing. But now He gave His Only-Begotten. Can His goodness then be worthily praised? The Arians say that the Son is called Only-begotten because He alone was produced and created by God, while everything else was then created by Him. The answer to them is simple. If He had been called Only-begotten without the word "Son," then your subtle invention would have had a basis. But now, since He is called both Only-begotten and Son, the word "Only-begotten" cannot be understood as you understand it, but rather that He alone was begotten of the Father. Note, I ask you, that just as above He said that the Son of Man came down from heaven, not meaning that His flesh did come down from heaven, but He attributed what belongs to God to the man on account of the unity of the Person and the unity of the Hypostasis, so here again He attributes what belongs to the man to God the Word. "God gave," He says, "His Son to death." Although God remained impassible, yet since by Hypostasis One and the Same was both God the Word and Man subject to suffering, it is said that the Son is given over to death, who indeed also suffered in His own flesh. What is the benefit of the Son being given? It is great and inconceivable for man — that everyone who believes in Him should receive two blessings: one, that he should not perish; the other, that he should have life, and moreover eternal life. The Old Testament promised long life to those who pleased God in it, but the Gospel rewards such people with life not temporal, but eternal and indestructible.
Commentary on John(in loc.) As He said above, that the Son of man came down from heaven, not meaning that His flesh did come down from heaven, on account of the unity of person in Christ, attributing to man what belonged to God: so now conversely what belongs to man, he assigns to God the Word. The Son of God was impassible; but being one in respect of person with man, who was passible, the Son is said to be given up to death; inasmuch as He truly suffered, not in His own nature, but in His own flesh. From this death follows an exceeding great and incomprehensible benefit: viz. that whosoever believeth in Him should not perish, but have everlasting life. The Old Testament promised to those who obeyed it, length of days: the Gospel promises life eternal, and imperishable.
Catena Aurea by AquinasAbove, the Lord assigned as the cause of spiritual regeneration the coming down of the Son and the lifting up of the Son of Man; and he set forth its fruit, which is eternal life. But this fruit seemed unbelievable to men laboring under the necessity of dying. And so now the Lord explains this. First, he proves the greatness of the fruit from the greatness of God's love. Secondly, he rejects a certain reply (v 17).
Here we should note that the cause of all our good is the Lord and divine love. For to love is, properly speaking, to will good to someone. Therefore, since the will of God is the cause of things, good comes to us because God loves us. And God's love is the cause of the good of nature: "You love everything which exists" (Wis 11:25). It is also the cause of the good which is grace: "I have loved you with an everlasting love, and so I have drawn you" i.e., through grace (Jer 31:3). But it is because of his great love that he gives us the good of glory. So he shows us here, from four standpoints, that this love of God is the greatest.
First, from the person of the one loving, because it is God who loves, and immeasurably. So he says, For God so loved: "He has loved the people; all the holy ones are in his hand" (Dt 33:3). Secondly, from the condition of the one who is loved, because it is man, a bodily creature of the world, i.e., existing in sin: "God shows his love for us, because while we were still his enemies, we were reconciled to God by the death of his Son" (Rom 5:8). Thus he says, the world. Thirdly, from the greatness of his gifts, for love is shown by a gift; as Gregory says: "The proof of love is given by action." But God has given us the greatest of gifts, his Only Begotten Son, and so he says, that he gave his Only Begotten Son. "God did not spare his own Son, but delivered him up for all of us" (Rom 8:32).
He says his Son, i.e., his natural Son, consubstantial, not an adopted son, i.e., not those sons of which the Psalmist says: "I said: You are gods" (Ps 81:6). This shows that the opinion of Arius is false: for if the Son of God were a creature, as he said, the immensity of God's love through the taking on of infinite goodness, which no creature can receive, could not have been revealed in him. He further says Only Begotten, to show that God does not have a love divided among many sons, but all of it is for that Son whom he gave to prove the immensity of his love: "For the Father loves the Son, and shows him everything that he does" (below 5:20).
Fourthly, from the greatness of its fruit, because through him we have eternal life. Hence he says, so that whoever believes in him should not perish, but have eternal life, which he obtained for us through the death of the cross.
But did God give his Son with the intention that he should die on the cross? He did indeed give him for the death of the cross inasmuch as he gave him the will to suffer on it. And he did this in two ways. First, because as the Son of God he willed from eternity to assume flesh and to suffer for us; and this will he had from the Father. Secondly, because the will to suffer was infused into the soul of Christ by God.
Note that above, when the Lord was speaking about the coming down which belongs to Christ according to his divinity, he called him the Son of God; and this because of the one suppositum of the two natures, as was explained above. And so divine things can be said about the suppositum of the human nature, and human things can be said about the suppositum of the divine nature, but not with reference to the same nature. Rather, divine things are said with reference to the divine nature, and human things with reference to the human nature. Now the specific reason why he here calls him the Son of God is that he set forth that gift as a sign of the divine love, through which the fruit of eternal life comes to us. And so, he should have been called by that name which indicates the power that produces eternal life; and this power is not in Christ as Son of Man but as Son of God: "This is the true God and eternal life," as we read in 1 John (5:20); "In him was life" (above 1:4).
Note also that he says, should not perish. Someone is said to be perishing when he is hindered from arriving at the end to which he is ordained. But the end to which man is ordained is eternal life, and as long as he sins, he turns himself from that end. And although while he is living he cannot entirely perish in the sense that he cannot be restored, yet when he dies in sin, then he entirely perishes: "The way of the wicked will perish" (Ps 1:7).
He indicates the immensity of God's love in saying, have eternal life: for by giving eternal life, he gives himself. For eternal life is nothing else than enjoying God. But to give oneself is a sign of great love: "But God, who is rich in mercy, has brought us to life in Christ" (Eph 2:5), i.e., he gave us eternal life.
Commentary on JohnFor God sent not his Son into the world to condemn the world; but that the world through him might be saved.
οὐ γὰρ ἀπέστειλεν ὁ Θεὸς τὸν υἱὸν αὐτοῦ εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ’ ἵνα σωθῇ ὁ κόσμος δι’ αὐτοῦ.
Не посла́ бо бг҃ъ сн҃а своего̀ въ мі́ръ, да сꙋ́дитъ мі́рови, но да сп҃се́тсѧ и҆́мъ мі́ръ.
"For God sent not His Son into the world to judge the world, but that the world through Him may be saved." So far, then, as it lies in the physician, He is come to heal the sick. He that will not observe the orders of the physician destroys himself. He is come a Saviour to the world: why is He called the Saviour of the world, but that He is come to save the world, not to judge the world? Thou wilt not be saved by Him; thou shalt be judged of thyself.
Tractates on John 12(Tr. xii. c. 12) For why is He called the Saviour of the world, but because Ho saves the world? The physician, so far as his will is concerned, heals the sick. If the sick despises or will not observe the directions of the physician, he destroys himself.
Catena Aurea by AquinasHe shows that our damnation is not on the part of God, when he says: and it should be continued thus from the preceding: I have truly said that God gave His Son, "that everyone who believes in Him may have eternal life," not, I say, that he be condemned. "For God did not send His Son into the world to judge the world," namely by condemning it, "but that the world might be saved through Him": 1 John 3: "In this we have known the love of God, that He first loved us and sent His Son as a propitiation for our sins," therefore for the purpose of propitiation, not for condemnation.
But a question arises concerning what he says, that "he did not send his Son into the world to judge." Against this: It is stated in chapter 5: "The Father has given all judgment to the Son."
I respond: There is a twofold coming: the first and the second, the first of mercy, the second of justice. In the first he came to propitiate, not to judge, but in the second he will come to judge.
Commentary on John, Chapter 3My argument, accordingly, good reader, holds sure that he never wrought for the punishment of man but for his benefit, and he himself elsewhere exclaims: For the Father hath not sent the Son to condemn the world, but that the world through him might be saved.
The Christian Topography, Book 3Having plainly called Himself the Son of God the Father, He thought not good to leave the word without witness, but brings forward proof from the quality, so to say, of the things themselves, making the hearers more steadfast unto faith. For I was not sent, saith He, like the law-expounder Moses, condemning the world by the law, nor introducing the commandment unto conviction of sin, nor do I perform a servile ministry, but I introduce loving-kindness befitting the Master: I free the embondaged, as Son and Heir of the Father, I transform the law that condemneth into grace that justifieth, I release from sin him that is holden with the cords of his transgressions, I am come to save the world, not to condemn it. For it was right, it was right, saith He, that Moses, as a servant, should be a minister of the law that condemns, but that I as Son and God should free the whole world from the curse of the law and, by exceedingness of lovingkindness, should heal the infirmity of the world. If then the grace that justifieth is better than the commandment that condemneth, how is it not meet to conceive that He surpasseth the measure of the servant Who introduceth so God-befitting authority, and releaseth man from the bonds of sin?
This then is one aim of the passage under consideration, and no mean one. A second besides this, revolving through the same circuit, and introducing a consideration akin to those above, will be given from love of learning. The Saviour saw that Nicodemus was cleaving to the law of Moses, and was fast held to the more ancient commandment, and was somehow startled at the new Birth through the Spirit, shrinking from the new and Gospel polity, supposing it seems that this would be more burdensome than the things already enjoined. Being therefore not ignorant, as God, of the fear which from his ignorance had sprung upon him, by using one short argument, He frees him from all trouble on this score, and shows that the commandment of Moses, by reason of its condemning the world, is harder to be borne, and introduces Himself as a mild Judge, saying, For God sent not His Son into the world to condemn the world, but that the world through Him might be saved.
Commentary on the Gospel of John, Book 2For there are two Advents of Christ, that which has been, and that which is to be; and the two are not for the same purpose; the first came to pass not that He might search into our actions, but that He might remit; the object of the second will be not to remit, but to enquire. Therefore of the first He saith, "I came not to condemn the world, but to save the world"; but of the second, "When the Son shall have come in the glory of His Father, He shall set the sheep on His right hand, and the goats on His left." And they shall go, these into life; and these into eternal punishment. Yet His former coming was for judgment, according to the rule of justice. Why? Because before His coming there was a law of nature, and the prophets, and moreover a written Law, and doctrine, and ten thousand promises, and manifestations of signs, and chastisements, and vengeances, and many other things which might have set men right, and it followed that for all these things He would demand account; but, because He is merciful, He for a while pardons instead of making enquiry. For had He done so, all would at once have been hurried to perdition. For "all," it saith, "have sinned, and come short of the glory of God." Seest thou the unspeakable excess of His lovingkindness?
Homily on the Gospel of John 28Yet if He "came not to judge the world," how is "he that believeth not judged already," if the time of "judgment" has not yet arrived? He either means this, that the very fact of disbelieving without repentance is a punishment, (for to be without the light, contains in itself a very severe punishment,) or he announces beforehand what shall be. For as the murderer, though he be not as yet condemned by the decision of the judge, is still condemned by the nature of the thing, so is it with the unbeliever. Since Adam also died on the day that he ate of the tree; for so ran the decree, "In the day that ye eat of the tree, ye shall die"; yet he lived. How then "died" he? By the decree; by the very nature of the thing; for he who has rendered himself liable to punishment, is under its penalty, and if for a while not actually so, yet he is by the sentence.
Homily on the Gospel of John 28Lest any one on hearing, "I came not to judge the world," should imagine that he might sin unpunished, and should so become more careless, Christ stops such disregard by saying, "is judged already"; and because the "judgment" was future and not yet at hand, He brings near the dread of vengeance, and describes the punishment as already come. And this is itself a mark of great lovingkindness, that He not only gives His Son, but even delays the time of judgment, that they who have sinned, and they who believe not, may have power to wash away their transgressions.
Homily on the Gospel of John 28He that believeth on Him is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only-begotten Son of God." Moreover, when John (the Baptist) was asked what he happened to know of Jesus, he said: "The Father loveth the Son, and hath given all things into His hand.
Against PraxeasSince there are two comings of Christ, one that has already taken place and another that is future, concerning the first coming he says that the Son was not sent to judge the world (for if He had come for this purpose, all would have been condemned, since all have sinned, as Paul also says (Rom. 3:23)), but He came primarily to save the world. Such was His purpose. But in practice, it turned out that He condemns those who did not believe. The Law of Moses came primarily for the exposure of sin (Rom. 3:20) and the condemnation of transgressors. For it pardoned no one, but as soon as it found someone sinning in anything, it immediately imposed punishment as well. Thus, the first coming did not have as its purpose to judge, except for those who in practice did not believe, for they are already condemned; but the second coming will be expressly for the purpose of judging all and rendering to each according to his deeds.
Commentary on JohnHere the Lord excludes an objection that might be made. For in the old law it was promised that the Lord would come to judge: "The Lord will come to judge" (Is 3:14). So someone might say that the Son of God had not come to give eternal life but in order to judge the world. The Lord rejects this. First, he shows that he has not come to judge. Secondly, he proves it (v 18).
So he says: The Son of God has not come to judge, because God did not send his Son, referring to his first coming, into the world to judge the world, but that the world might be saved through him. The same thing is found below (12:47): "I did not come to judge the world, but to save the world."
Now man's salvation is to attain to God: "My salvation is in God" (Ps 61:8). And to attain to God is to obtain eternal life; hence to be saved is the same as to have eternal life. However, because the Lord says, "I did not come to judge the world," men should not be lazy or abuse God's mercy, or give themselves over to sin: because although in his first coming he did not come to judge but to forgive, yet in his second coming, as Chrysostom says, he will come to judge but not to forgive. "At the appointed time I will judge with rigor" (Ps 74:3).
However, this seems to conflict with what is said below (9:39): "I came into this world to judge." I answer that there are two kinds of judgment. One is the judgment of distinction, and the Son has come for this in his first coming; because with his coming men are distinguished, some by blindness and some by the light of grace. The other is the judgment of condemnation; and he did not come for this as such.
Commentary on John
Matthew 22.35-46
§ 92
Then one of them, which was a lawyer, asked him a question, tempting him, and saying,
καὶ ἐπηρώτησεν εἷς ἐξ αὐτῶν, νομικός, πειράζων αὐτὸν καὶ λέγων·
И҆ вопросѝ є҆ди́нъ ѿ ни́хъ законоꙋчи́тель, и҆скꙋша́ѧ є҆го̀ и҆ глаго́лѧ:
(Verse 34 and following) But when the Pharisees heard that he had silenced the Sadducees, they gathered together. And one of them, a lawyer, asked him a question to test him: "Teacher, which is the great commandment in the Law?" What we read about Herod and Pontius Pilate, that they conspired in the death of the Lord, we also see now concerning the Pharisees and the Sadducees, who are opposed to each other, but agree with the same mind in testing Jesus. Therefore, those who had already been confuted in the display of the coin and had seen the faction of the opposing party undermined, should have been warned by example not to plot further snares: but malice and envy nourish audacity. One of the legal experts, not desiring to not know but attempting, asks whether the one being questioned knew what was being asked, what the greater commandment is: not asking about the commandments, but what the first and great commandment is; so that when all that God has commanded is great: whatever he may answer, he may have an opportunity to slander, asserting that something else is great among many. Therefore, whoever knows and asks not by desire to learn, but by the desire to know, whether the one who is going to respond knows, approaches in the likeness of the Pharisees, not as a disciple, but as a tempter.
Commentary on MatthewThe Pharisees having been themselves already confuted (in the matter of the denarius), and now seeing their adversaries also overthrown, should have taken warning to attempt no further deceit against Him; but hate and jealousy are the parents of impudence.
The Pharisees and Sadducees, thus foes to one another, unite in one common purpose to tempt Jesus.
Catena Aurea by AquinasAgain doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, "What is the first commandment?"
For since the first commandment was this, "Thou shalt love the Lord thy God," thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question.
Homily on the Gospel of Matthew 71Or the Pharisees meet together, that their numbers may silence Him whom their reasonings could not confute; thus, while they array numbers against Him, showing that truth failed them; they said among themselves, Let one speak for all, and all speak, through one, so if He prevail, the victory may seem to belong to all; if He be overthrown, the defeat may rest with Him alone; so it follows, Then one of them, a teacher of the Law, asked him a question, tempting him.
Catena Aurea by AquinasOut of immeasurable spite this man comes forward to put the Lord to the test. For when they saw the Sadducees put to shame and the Lord praised for His wisdom, they came forward to test Him to see if He would add something to the first commandment, and thus give them the chance to accuse Him of being an innovator who corrects the law. But the Lord discloses their malice, and because they came not to learn, but rather, devoid of love, to show their envy and their spite, He reveals to them the exceedingly great love expressed by the commandments. And He teaches that we ought not to love God partially, but to give all of ourselves to God. For we perceive these three distinctions of the human soul: the vegetative, the animal, and the rational. When the soul grows and is nourished and begets what is like unto it, it resembles the plants; when it experiences anger or desire, it is like the animals; when it understands, it is called rational. See, then, how these three facets are indicated here. "Thou shalt love thy God with all thy heart" - this is the animal part of a man; "and with all thy soul [or life]" - this is the vegetative part of a man, for plants are alive and animate; "and with all thy mind" - this is the rational (Deut. 6:5). So one must love God with all one's soul, that is, one must attend to Him with all the parts and powers of one's soul. "This is the first and great commandment," training us in piety. "The second is like unto it," which exhorts us to do to other men what is just and right. For there are two things which lead to perdition, evil doctrines and a corrupt life. Lest we fall into unholy doctrines, we must love God; so that we do not lead a corrupt life, we must love our neighbor (Levit. 19:18). For he who loves his neighbor fulfills all the commandments, and he who fulfills all the commandments, loves God. So by means of each other these two commandments are welded together and united, containing within themselves all the other commandments. For who is it that loves God and his neighbor, but also steals, or bears grudges, or commits adultery, or murders, or fornicates? This lawyer, then, at the onset came to test Him but then, hearing Christ's answer, he amended his ways, and the Lord praised him, as Mark also says that Jesus looked at him with love, and said, "Thou art not far from the kingdom of heaven" (Mk. 12:34).
Commentary on Matthew(de Cons. Ev. ii. 73.) Let no one find a difficulty in this, that Matthew speaks of this man as putting his question to tempt the Lord, whereas Mark does not mention this, but concludes with what the Lord said to him upon his answering wisely, Thou art not far from the kingdom of God. (Mark 12:34.) For it is possible that, though he came to tempt, yet the Lord's answer may have wrought correction within him. Or, the tempting here meant need not be that of one designing to deceive an enemy, but rather the cautious approach of one making proof of a stranger. And that is not written in vain, Whoso believeth lightly, he is of a vain heart. (Ecclus. 19:4.)
Catena Aurea by AquinasNow let us consider one argument of entrapment: "Teacher," he says, "what is the greater commandment in the law?" He says "teacher" trying to entrap him, since he offers his thoughts not as a disciple of Christ. This however, will be clearer from an example we now offer. Consider: The father of a son is indeed the father, and no one else is able to call him father except the son; and the mother of a daughter is indeed her mother, and no one else can call her mother except her own daughter. And so the teacher of a disciple is indeed his teacher, and the disciple of a teacher is truly his disciple. As a result, no one is able to say "teacher" properly except a disciple. And see how, on account of this, that not all who call him teacher do so appropriately but only those who have a desire to learn from him. He said to his disciples, "You call me teacher and lord, and rightly so, for so I am." Therefore disciples of Christ properly indeed address him as teacher, and by this word from the Lord himself his servants rightly call him Lord. Thus the apostle spoke well when he said, "Yet for us there is one Lord Jesus Christ, through whom are all things and for whom we exist." And consider what he says, "It is enough for the disciple to be" not simply like a teacher but "like his teacher." Therefore if anyone does not learn something from this word or surrender himself with his whole heart, in order to become his delightful dwelling place but still calls him "teacher," he is brother to the Pharisees attempting to entrap Christ while calling him "teacher." And so all who say "Our Father who art in heaven" ought not to have "the spirit of slavery in fear but a spirit of the adoption of sons." However, whoever does not have "the spirit of adoption of sons" and yet says "Our Father who art in heaven" is lying, since he is not a son of God, while calling God his father.
COMMENTARY ON MATTHEW 2All who thus ask questions of any teacher to try him, and not to learn of him, we must regard as brethren of this Pharisee, according to what is said below, Inasmuch as ye have done it unto one of the least of mine, ye have done it unto me. (Matt. 25:40.)
Catena Aurea by AquinasLikewise, their calculated malice is touched upon, because, in order to confute him more effectively, they gather together; Psalm 2:2: the princes met together against the Lord. They came together in one. It can be said that the Pharisees and Sadducees came together, for although they differed in their sects, yet they united against the Lord. Or the Pharisees came together in one against the Lord. Likewise, their deceitfulness is signified, because although they were gathered in a multitude, they did not wish all of them to pose the question, but one; so that if he were defeated, the others would not be confuted, and if he prevailed, all would glory in him. And one of them, a doctor of the law, asked him, tempting him, because it was not with the intention of learning; Job 16:11: they have opened their mouths upon me, and reproaching me, they have struck me on the cheek. Here there can be a difficulty from the text, because Mark says that the Lord looking on him, said: thou art not far from the kingdom of God. And how is it said here that he tempted him? Augustine resolves this, because he first came with the intention of tempting, but when Christ gave him satisfaction, he agreed with him. And therefore the fact that he tempted him should be referred to the beginning; the fact that he is not far from the kingdom of God should be referred to the end. And thus it was not surprising if the words of the Lord changed his mind. It should be known, moreover, that some tempt because they are not certain, because, as the wise man says in Sirach 19:4, he that is hasty to give credit is light of heart. This man, since he had heard many things about Christ, wished to test whether he was such: and this temptation would not be evil.
Commentary on MatthewMaster, which is the great commandment in the law?
διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ;
ᲂу҆чт҃лю, ка́ѧ за́повѣдь бо́льши (є҆́сть) въ зако́нѣ;
Or he enquires not for the sake of the commands, but which is the first and great commandment, that seeing all that God commands is great, he may have occasion to cavil whatever the answer be.
Catena Aurea by AquinasHe said Master tempting Him, for none but a disciple would thus address Christ. Whoever then does not learn of the Word, nor yields himself wholly up to it, yet calls it Master, he is brother to this Pharisee thus tempting Christ. Perhaps while they read the Law before the Saviour's coming, it was a question among them which was the great commandment in it; nor would the Pharisee have asked this, if it had not been long time enquired among themselves, but never found till Jesus came and declared it.
Catena Aurea by AquinasHe who now enquires for the greatest commandment had not observed the least. He only ought to seek for a higher righteousness who has fulfilled the lower.
Catena Aurea by AquinasHence he says, master, which is the great commandment in the law? Yet this question seemed calumnious and presumptuous: calumnious, because all the commandments of God are great; Proverbs 6:23: the commandment is a lamp, and the law a light. Likewise, he asked in an indeterminate way, because all are great, so that if he responded about one, the questioner would object about another. Likewise, it was presumptuous, because one who has not fulfilled even the least commandment should not ask about the greatest; Job 15:12: why doth thy heart elevate thee, and why dost thou stare with thy eyes, as if they were thinking great things? And it could be that there was a controversy over this question among them, because some said that salvation consisted in certain exterior things; hence Isaiah 29:13: this people draw near me with their mouth, but their heart is far from me. But the Lord responds that it consists only in interior things.
Commentary on MatthewJesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
ὁ δὲ Ἰησοῦς ἔφη αὐτῷ· ἀγαπήσεις Κύριον τὸν Θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου.
І҆и҃съ же речѐ є҆мꙋ̀: возлю́биши гдⷭ҇а бг҃а твоего̀ всѣ́мъ се́рдцемъ твои́мъ, и҆ все́ю дꙋше́ю твое́ю, и҆ все́ю мы́слїю твое́ю:
(de Doctr. Christ. i. 22.) Or otherwise; You are commanded to love God with all thy heart, that your whole thoughts—with all thy soul, that your whole life—with all thy mind, that your whole understanding—may be given to Him from whom you have that you give. Thus He has left no part of our life which may justly be unfilled of Him, or give place to the desire after any other final good; but if aught else present itself for the soul's love, it should be absorbed into that channel in which the whole current of love runs. For man is then the most perfect when his whole life tends towards the life unchangeable, and clings to it with the whole purpose of his soul.
Catena Aurea by Aquinas(De Doctr. Christ. i. 30. et 26.) But since the Divine substance is more excellent and higher than our nature, the command to love God is distinct from that to love our neighbour. But if by yourself, you understand your whole self, that is both your soul and your body, and in like manner of your neighbour, there is no sort of things to be loved omitted in these commands. The love of God goes first, and the rule thereof is so set out to us as to make all other loves center in that, so that nothing seems said of loving yourself. But then follows, Thou shall love thy neighbour as thyself, so that love of yourself is not omitted.
Catena Aurea by AquinasBut affectual charity is not so: for it draws its order from the first things. For it is wisdom, through which certainly each thing savors as it is: so that, for example, what is of greater value by nature, the affection itself also feels to be of greater value; lesser things less, the least things least. And that order of charity truth makes; but this order the charity of truth claims for itself. For charity is true in this also, that those who are in greater need receive first: and in turn in this truth appears dear, if we hold in affection the order which truth holds by reason. If therefore you love the Lord your God with your whole heart, your whole soul, and your whole strength (Mt 22:37); and leaping beyond that love of love, with which actual charity is content, by a more fervent affection, you receive at close range the divine love itself, toward which that is a step, having received the Spirit in fullness, and wholly catch fire: God surely savors to you, even if not altogether worthily as he is (which indeed is impossible for every creature), yet certainly as your capacity for savoring is. Then you will also savor to yourself as you are, when you perceive that you have absolutely nothing for which you may love yourself except insofar as you are God's: since you have poured out the whole of that for which you love, into him. You will savor, I say, to yourself as you are, when by the very experience of your love, and the affection which you will have toward yourself, you find that you are worthy of nothing that might be loved by you yourself, except on account of him, without whom you yourself are nothing.
Sermons on the Song of Songs, Sermon 50Because love is the weight of the mind and the origin of every mental affection, which easily turns back upon itself but with difficulty tends toward one's neighbor and with still greater difficulty is raised up to God, it follows that although four things are to be loved from charity, nevertheless a twofold commandment is given: one which directs us toward God, and another which directs us toward our neighbor.
And because all precepts are referred either to God or to neighbor, as to the end and to that which is ordered to the end; hence it is that in these two commandments is enclosed the collection of the commandments and the comprehension of all the Scriptures. And charity itself is the root, form, and end of the virtues, joining all things with the ultimate end and binding all things to one another simultaneously and in order; therefore it is the weight of ordered inclination and the bond of perfect binding, order indeed preserving with respect to the diverse objects of love as regards both affection and effect, unity however having in habit as regards one end and one principal beloved, which is the reason for loving with respect to all other things.
Breviloquium, Part 5The incarnate Word restores no one unless he both conceives it by believing in his heart and brings forth outwardly what is believed by confessing with due confession; of this kind is truthful confession full of truth, which is not only speculative truth but also practical. This moreover is that in which the whole person is conformed to truth according to the understanding of reason, according to the delight of the will, and according to the adherence of virtue, so that it may be with the whole heart, the whole soul, and the whole mind, and may be from a pure heart, a good conscience, and an unfeigned faith: and such is a confession that is whole, pleasing, and intrepid: so that it may be whole by reason of Him of whom it is; pleasing by reason of Him before whom it is made; intrepid by reason of him by whom that confession must be made. Since therefore the fainthearted person is not fit for this unless he is confirmed by the hand of grace from above, therefore for this purpose the Sacrament of confirmation was divinely instituted as immediately following baptism.
Breviloquium, Part 6But if they shall so love God with the whole heart, the whole mind, the whole soul, that yet the whole heart, the whole mind, the whole soul shall not suffice for the worthiness of that love: assuredly they shall so rejoice with the whole heart, the whole mind, the whole soul, that the whole heart, the whole mind, the whole soul shall not suffice for the fullness of that joy.
Not yet therefore, Lord, have I said or conceived how greatly those Blessed ones of yours shall rejoice. Surely they shall rejoice as much as they shall love; they shall love as much as they shall know. How much shall they know you and how much shall they love you? Certainly neither eye has seen, nor ear heard, nor has it ascended into the heart of man in this life, how much they shall know and love you in that life.
Breviloquium, Part 7"Which is the first and great commandment in the Law?" The Lord responds: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two the whole Law and the Prophets depend." Augustine shows that in this word: "But it is good for me to adhere to God," the whole of what is said is contained: "You shall love the Lord your God," etc. For we ought to love God, because this is just, holy, easy, and sweet. Whence Augustine: "Lord, who are you to me? And who am I to you, that you command me to love you, and if I do not love you, you threaten me with immense miseries?"
Collationes de Decem Praeceptis, Collation 1According to this threefold progress, our mind has three principal aspects. One is toward exterior corporeal things, according to which it is called animality or sensuality; another within itself and in itself, according to which it is called spirit; the third above itself, according to which it is called mind. From all of which it ought to dispose itself for ascending into God, so that it may love Him with all its mind, with all its heart, and with all its soul, in which consists the perfect observance of the Law and, together with this, Christian wisdom.
Itinerarium Mentis in Deum, Chapter 1And to me in particular there came back the memory of a corrugated iron hut used as an R.A.F. chapel — a few kneeling airmen — and a young chaplain uttering the prayer, 'Teach us, O Lord, to love the things Thou standest for.' He was perfectly sincere, and I willingly believe that the things in question included something more and better than 'the Western values', whatever those may be.
And yet... his words seemed to me to imply a point of view incompatible with Christianity or indeed with any serious Theism whatever. God is not, for it, the goal or end. He is (and how fortunate!) enlightened; has, or 'stands for', the right ideals. He is valued for that reason. He ranks, admittedly, as a leader. But of course a leader leads to something beyond himself. That something else is the real goal. This is miles away from 'Thou hast made us for Thyself and our heart has no rest till it comes to Thee.' The Maenads were more religious.
Revival or Decay?, from God in the DockSome writers use the word charity to describe not only Christian love between human beings, but also God's love for man and man's love for God. About the second of these two, people are often worried. They are told they ought to love God. They cannot find any such feeling in themselves. What are they to do? The answer is the same as before. Act as if you did. Do not sit trying to manufacture feelings. Ask yourself, 'If I were sure that I loved God, what would I do?' When you have found the answer, go and do it.
Mere Christianity, Book 3 Chapter 9: CharityHere is the paradox of Christianity. As practical imperatives for here and now the two great commandments have to be translated "Behave as if you loved God and man." For no man can love because he is told to. Yet obedience on this practical level is not really obedience at all. And if a man really loved God and man, once again this would hardly be obedience; for if he did, he would be unable to help it. Thus the command really says to us, "Ye must be born again." Till then, we have duty, morality, the Law. A schoolmaster, as St. Paul says, to bring us to Christ. We must expect no more of it than of a schoolmaster; we must allow it no less. I must say my prayers today whether I feel devout or not; but that is only as I must learn my grammar if I am ever to read the poets.
LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 21And now that I come to think of it, there's no practical problem before me at all. I know the two great commandments, and I'd better get on with them. Indeed, H's death has ended the practical problem. While she was alive I could, in practice, have put her before God; that is, could have done what she wanted instead of what He wanted; if there'd been a conflict. What's left is not a problem about anything I could _do_. It's all about weights of feelings and motives and that sort of thing. It's a problem I'm setting myself. I don't believe God set it me at all.
A Grief Observed, Chapter IVTherefore the first commandment teaches every kind of godliness. For to love God with the whole heart is the cause of every good. The second commandment includes the righteous acts we do toward other people. The first commandment prepares the way for the second and in turn is established by the second. For the person who is grounded in the love of God clearly also loves his neighbor in all things himself. The kind of person who fulfills these two commandments experiences all the commandments.
FRAGMENT 251Or, with all thy heart, i. e. understanding; with all thy soul, i.e. thy will; with all thy mind, i.e. memory; so you shall think, will, remember nothing contrary to Him.
Catena Aurea by AquinasWhat then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He saith, "Thou shalt love the Lord thy God. This is the first and great commandment. And the second is like unto this, Thou shalt love thy neighbor as thyself."
But wherefore "like unto this?" Because this makes the way for that, and by it is again established; "For every one that doeth evil hateth the light, neither cometh to the light;" and again, "The fool hath said in his heart, There is no God." And what in consequence of this? "They are corrupt, and become abominable in their ways." And again, "The love of money is the root of all evils; which while some coveted after they have erred from the faith;" and, "He that loveth me, will keep my commandment."
Homily on the Gospel of Matthew 71However, now as he responds, he says, "Love the Lord your God with your whole heart, your whole soul and your whole mind." This is the greatest and the first commandment. His statement contains something necessary for us to know, since it is the greatest. The others—even to the least of them—are inferior to it.
COMMENTARY ON MATTHEW 2Worthy is he, confirmed in all his gifts, who exults in the wisdom of God, having a heart full of the love of God, and a soul completely enlightened by the lamp of knowledge and a mind filled with the word of God. It follows then that all such gifts truly come from God. He would understand that all the law and the prophets are in some way a part of the wisdom and knowledge of God. He would understand that all the law and the prophets depend upon and adhere to the principle of the love of the Lord God and of neighbor and that the perfection of piety consists in love.
COMMENTARY ON MATTHEW 4Or otherwise; With all thy heart, that is, in all recollection, act, thought; with all thy soul, to be ready, that is, to lay it down for God's religion; with all thy mind, bringing forth nothing but what is of God. And consider whether you cannot thus take the heart of the understanding, by which we contemplate things intellectual, and the mind of that by which we utter thoughts, walking as it were with the mind through each expression, and uttering it.
Catena Aurea by AquinasBut the Lord so answers him, as at once to lay bare the dissimulation of his enquiry, Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind. Thou shalt love, not 'fear,' for to love is more than to fear; to fear belongs to slaves, to love to sons; fear is in compulsion, love in freedom. Whoso serves God in fear escapes punishment, but has not the reward of righteousness because he did well unwillingly through fear. God does not desire to be served servilely by men as a master, but to be loved as a father, for that He has given the spirit of adoption to men. But to love God with the whole heart, is to have the heart inclined to the love of no one thing more than of God. To love God again with the whole soul is to have the mind stayed upon the truth, and to be firm in the faith. For the love of the heart and the love of the soul are different. The first is in a sort carnal, that we should love God even with our flesh, which we cannot do unless we first depart from the love of the things of this world. The love of the heart is felt in the heart, but the love of the soul is not felt, but is perceived because it consists in a judgment of the soul. For he who believes that all good is in God, and that without Him is no good, he loves God with his whole soul. But to love God with the whole mind, is to have all the faculties open and unoccupied for Him. He only loves God with his whole mind, whose intellect ministers to God, whose wisdom is employed about God, whose thoughts travail in the things of God, and whose memory holds the things which are good.
Catena Aurea by AquinasAccordingly, the divine law enjoins duties in respect of both these attributes: Thou shalt love God, and, Thou shalt fear God. It proposed one for the obedient man, the other for the transgressor.
Against Marcion Book IITo recapitulate, then: Shall that very flesh, which the Divine Creator formed with His own hands in the image of God; which He animated with His own afflatus, after the likeness of His own vital vigour; which He set over all the works of His hand, to dwell amongst, to enjoy, and to rule them; which He clothed with His sacraments and His instructions; whose purity He loves, whose mortifications He approves; whose sufferings for Himself He deems precious;-(shall that flesh, I say), so often brought near to God, not rise again? God forbid, God forbid, (I repeat), that He should abandon to everlasting destruction the labour of His own hands, the care of His own thoughts, the receptacle of His own Spirit, the queen of His creation, the inheritor of His own liberality, the priestess of His religion, the champion of His testimony, the sister of His Christ! We know by experience the goodness of God; from His Christ we learn that He is the only God, and the very good. Now, as He requires from us love to our neighbour after love to Himself, so He will Himself do that which He has commanded.
On the Resurrection of the FleshThus, "love covers the multitude of sins; " and loving God, to wit, with all its strength (by which in the endurance of martyrdom it maintains the fight), with all its life (which it lays down for God), it makes of man a martyr.
ScorpiaceAnd we know the quality of the hortatory addresses of carnal conveniences, how easy it is to say, "I must believe with my whole heart; I must love God, and my neighbour as myself: for `on these two precepts the whole Law hangeth, and the prophets, 'not on the emptiness of my lungs and intestines.
On FastingHence there follows the response: Jesus said to him: thou shalt love the Lord thy God, etc. And he not only responds to the proposed question, but teaches the truth. And first he teaches what is the first commandment; secondly, what is similar to it; thirdly, he assigns the reason. The second is at and the second is like to this, etc. The third at on these two commandments dependeth the whole law and the prophets. He says, therefore, thou shalt love the Lord thy God, etc. This is written in Deuteronomy 6:5. Likewise, the Lord through Moses says in Deuteronomy 10:14: what doth the Lord require of thee, but that thou fear and love him? Therefore he commands two things, namely, fear and love. And why does the Lord not respond about fear, as about love? It must be said that some fear God who fear to suffer from him, as those who fear the punishment of hell, or who fear to lose something that they have from God; and this is servile fear, because one loves that in which one fears to be punished. But another fears God himself for his own sake, who fears to offend him; and such fear is from love, and one fears from this, that one loves; therefore the principle is love; 1 John 4:16: God is charity, and he that abideth in charity abideth in God, and God in him. And therefore he says, thou shalt love the Lord; not fear, because God is to be loved as the first lovable object, because he himself is the first end, but whatever other things are loved are loved for the sake of the end. He, therefore, who loves God as the end, loves with his whole heart; Joel 2:12: be converted to me with all your heart. And however much you may strive, you will not be able to comprehend him, because God is greater than the whole heart. But what does it mean when he says, with thy whole heart, and with thy whole soul, and with all thy mind? Chrysostom explains it thus: because in love there are two things: one which is the principle; the second which is the effect and sequel of love. The principle of love is twofold. For love can arise from passion, and from the judgment of reason: from passion, when a man does not know how to live without that which he loves; from reason, according as he loves as reason dictates. He says, therefore, that one loves with his whole heart who loves in a carnal way; one who loves from the judgment of reason, with his soul. And we ought to love God in both ways: in a carnal way, so that the heart is carnally affected toward God; hence in Psalm 83:3: my heart and my flesh have rejoiced in the living God. The third is the sequel of love, because what I love, I gladly see, gladly think about, gladly do what pleases it; John 14:23: he that loveth me will keep my word; and I refer everything to him; Psalm 83:2: how lovely are thy tabernacles, O Lord of hosts. My soul longeth and fainteth for the courts of the Lord. And we can add what Mark adds, and with all thy strength, because he who loves God transfers his whole self into him, and expends his strength upon him. Augustine distinguishes between heart and soul and mind according to the three things that proceed from them. From the heart come forth thoughts, as is found above at 15:19; from the soul, life proceeds; from the mind, knowledge and understanding. Hence what he says, with thy whole heart, is to be understood as meaning that we should refer all our thoughts to him; with thy whole soul, that our whole life; with all thy mind, that all our knowledge be referred to him, i.e., that you take your knowledge captive in obedience to him; 2 Corinthians 10:5: bringing into captivity every understanding unto the obedience of Christ. A certain magisterial Gloss explains that the soul is the image of God according to its powers, according to memory, understanding, and will, such that what is said with the heart is referred to understanding; what is said with the soul, to the will; what is said with the mind, to memory, so that one may live perfectly for God. Origen explains it thus: thou shalt love God with thy whole soul, so that you may be ready to lay down your soul for him if it is necessary; John 13:37: I will lay down my life for thee. But there is a difference between mind and heart. For mind is so called from measuring; heart is taken for the simplicity of the intellect; but mind refers to expression, because through speech the intellect or thought is measured: hence he means that in our speech and in our meditations we should love God totally.
Commentary on MatthewBefore his passion, the doctors of the Law asked Christ which was the greatest and first commandment. He said (Mt 22:37): "Love the Lord your God with all your heart, with all your soul and all your mind; this is the greatest and first commandment." And that is truly the greatest, most noble and most beneficial of all the commandments, as has adequately been shown. For in this commandment all the other commandments are fulfilled.
But to fulfill this commandment of love perfectly, four things are required. The first is the recollection of the divine benefits, because all that we have, whether our soul or body or exterior things, we have them all from God. Therefore we must serve him with all this and love him with a perfect heart. A man would be extremely ungrateful if, after thinking of all the benefits he received from someone, he did not love him. With this in mind, David said (1 Chron 29:14): "All belongs to you. What we received from you we give to you." Therefore in his praise it is said (Sir 47:10): "With all his heart he praised the Lord, and loved the God who made him."
The second is consideration of the divine excellence. For God is greater than our hearts (1 Jn 3); so if we serve him with our whole heart and strength we still fall short (Sir. 43:32-33): "When you praise the Lord, exalt him as much as you can, for he will surpass even that. When you exalt him put forth all your strength and do not grow weary, for you cannot praise him enough."
The third is renunciation of worldly and earthly things. For it is a big offense against God to equate him with anything else (Is 40:18): "To whom can you compare God?" We liken other things to God when we love temporal and corruptible things along with God. But this is altogether impossible. So it is said (Is 28:20): "The bed is too short to stretch out in it, and the covering is too short to wrap oneself in it." There the heart of man is compared to a cramped bed and a short cover. For the human heart is cramped with regard to God, so that when you take into your heart things other than him you push him out. For he cannot endure any bed-fellow in the soul, just like a husband with a wife. And so he himself states (Ex 20:5): "I, Yahweh your God am a jealous God." For he does not want us to love anything as much as him or besides him.
The fourth is complete avoidance of sin. For no one can love God when he is living in sin (Mt 6:24): "You cannot serve God and mammon." So, if you are living in sin, you do not love God. But that man loved God who said (Is 38:3): "Remember how I walked before you faithfully with a perfect heart." Also Elijah said (1 Kg 18:21): "For how long will you go on limping with two opinions?" As a lame person bends this way and that, so a sinner wavers between sinning and seeking God. Therefore the Lord said (Joel 2:12): "Turn to me with all your heart."
But against that command, two kinds of people sin: (1) those who avoid one kind of sin, such as unchastity, while falling into another, such as usury. But they are still condemned, because "whoever offends in one point is guilty of breaking the whole law" (Jm 2:10). (2) Then there are those who confess some sins, and others not, or they split their confession between two or more confessors. But these do not merit, and rather sin by doing so, because they intend to deceive God and they are making a rift in the sacrament.
Against the first group someone said, "It is unholy to hope for half-pardon from God." As for the second group (Ps 61:9): "Pour out your hearts before him," because in confession all is to be revealed.
It has now been shown that man must give himself to God. Now we have to see what is in him that he owes to God. Man owes God four things: his heart, his soul, his mind and his strength. And so it is said (Mt 22:37): "You shall love the Lord your God with all your heart, with all your soul, with all your mind and all your strength." The "heart" here stands for intention. Intention has the power of drawing all actions under its sway, so that any good works done with a bad intention are turned into bad works (Lk 11:34): "If your eye", that is, your intention, "is evil, your whole body will be dark;" that is, the totality of your good works will be dark. Therefore, in whatever we do our intention should be set on God. The Apostle says (1 Cor 10:31): "Whether you eat or drink or do any other thing, do all for the glory of God."
But a good intention is not enough, but there must also be a good will, which is indicated by the term "soul". For it often happens that someone acts with a good intention, but to no avail, because a good will is missing. For example, someone may steal to feed the poor; his intention is right, but he is lacking the requisite good will. So no evil can be excused because it is done with a good intention (Rm 3:8): "Those who [say we] say 'Let us do evil so that good may come' are justly condemned." A good will accompanies an intention when the will itself harmonizes with the divine will, and that we ask every day: "Your will be done on earth as it is in heaven." And (Ps 39:9): "I delight to do your will, my God." That is why it is said "with all your soul." For the soul is often used in Scripture for the will, as in (Heb 10:38): "If he shrinks back, my soul", that is, my will, "has no pleasure in him."
But sometimes a good intention and good will are present, but there is some sin in the intellect. Therefore the whole intellect must be given to God. The Apostle says (2 Cor 10:5): "taking every intellect [thought] captive to obey Christ." For many do not sin by deed, but they like to think much about sins. Against them it is said (Is 1:16): "Remove the evil of your thoughts [deeds]." There are also many who trust in their own wisdom and refuse to accept the Faith; such are not giving their minds to God. Against them it is said (Prov 3:5): "Do not rely on your own perception."
But that is not enough. One must give God all one's power and strength (Ps 58:10 Vulgate): "I will guard my strength with you." For there are some who use their strength to sin, thereby displaying their power. Against these it is said (Is 5:22): "Woe to you who are heroes at drinking wine, valiant men at mixing strong drink." Others show their power or strength to hurt their neighbors, whereas they should have displayed it by helping them (Prov 24:11): "Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter."
So to love God, the following must be given to God: intention, will, mind and strength.
Explanation of the Ten CommandmentsThis is the first and great commandment.
αὕτη ἐστὶ πρώτη καὶ μεγάλη ἐντολή.
сїѧ̀ є҆́сть пе́рваѧ и҆ бо́льшаѧ за́повѣдь:
This he adds since the Pharisees have asked truly "What is the greatest commandment in the law?" The Lord himself responds to them and teaches us. Not only is the greatest commandment to love the Lord, but as well it is the first commandment. It is first, however, not in the order of the Scriptures but in the order of virtue. And as this comes from such a source, it must be adhered to, since as with many established commands, Christ says that it is the first and greatest command that "you love the Lord your God with your whole heart and your whole mind and your whole soul," and the second, however, "is like unto" the first; and accordingly, this similitude is also great, "that you love your neighbor as you love yourself." This is how we understand the second one, while another may be third in magnitude and order, or a fourth, and so in order we number the commands of the law, accepting this as wisdom from God, who orders them even to the least. Such is the task of no one else but Christ alone, since he is "the power of God and the wisdom of God."
COMMENTARY ON MATTHEW 2If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, This is the first and great commandment, we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions.
Catena Aurea by AquinasHaving stated this, he adds, this is the greatest and the first commandment. Greatest in capacity: for this is the one in which all are contained, because in this the love of neighbor is contained, according to what is said in 1 John 4:21: he who loveth God, loveth also his brother; and therefore it is the greatest. Likewise, it is first in origin, greatest in dignity and capacity. Not first in Scripture, because in Scripture the first commandment was, the Lord thy God is one God, Deuteronomy 6:4. And why? Because every inclination of the appetitive power is in love: therefore we have the commandment that we should worship God in love; Romans 13:10: love is the fulfilling of the law; Ephesians 3:17: rooted and founded in charity.
Commentary on MatthewAnd the second is like unto it, Thou shalt love thy neighbour as thyself.
δευτέρα δὲ ὁμοία αὐτῇ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.
втора́ѧ же подо́бна є҆́й: возлю́биши и҆́скреннѧго твоего̀ ꙗ҆́кѡ са́мъ себѐ:
(de Doctr. Christ. i. 30.) It is clear that every man is to be regarded as a neighbour, because evil is to be done to no man. Further, if every one to whom we are bound to show service of mercy, (vid. Rom. 13:10.) or who is bound to show it to us, be rightly called our neighbour, it is manifest that in this precept are comprehended the holy Angels who perform for us those services of which we may read in Scripture. Whence also our Lord Himself would be called our neighbour; for it was Himself whom He represents as the good Samaritan, who gave succour to the man who was left half-dead by the way.
Catena Aurea by Aquinas(de Trin. viii. 6.) He that loves men ought to love them either because they are righteous, or that they may be righteous; and so also ought he to love himself either for that he is, or that he may be righteous. And thus without peril he may love his neighbour as himself.
Catena Aurea by Aquinas(de Doctr. Christ, i. 22.) But if even yourself you ought not to love for your own sake, but because of Him in whom is the rightful end of your love, let not another man be displeased that you love even him for God's sake. Whoso then rightly loves his neighbour, ought to endeavour with him that he also with his whole heart love God.
Catena Aurea by AquinasSo it is necessary that you also receive in this way the command that you love your neighbor as yourself (Mt 22:39), even if it is not so openly expressed. Or do you not finally judge it sufficient for fulfilling this commandment concerning love of neighbor, if you perfectly observe that which is rightly prescribed to every man by the law of nature: "What you do not wish done to you, do not do to another"? (Tob 4:16.) And likewise: "Whatever you wish that men should do to you, do also to them" (Mt 7:12).
Sermons on the Song of Songs, Sermon 50"Which is the first and great commandment in the Law?" The Lord responds: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two the whole Law and the Prophets depend." Augustine shows that in this word: "But it is good for me to adhere to God," the whole of what is said is contained: "You shall love the Lord your God," etc. For we ought to love God, because this is just, holy, easy, and sweet. Whence Augustine: "Lord, who are you to me? And who am I to you, that you command me to love you, and if I do not love you, you threaten me with immense miseries?"
Collationes de Decem Praeceptis, Collation 1You are told to love your neighbors as yourself. How do you love yourself? When I look into my own mind, I find that I do not love myself by thinking myself a dear old chap or having affectionate feelings. I do not think that I love myself because I am particularly good, but just because I am myself and quite apart from my character. I might detest something which I have done. Nevertheless, I do not cease to love myself. In other words, that definite distinction that Christians make between hating sin and loving the sinner is one that you have been making in your own case since you were born. You dislike what you have done, but you don't cease to love yourself. You may even think that you ought to be hanged. You may even think that you ought to go to the police and own up and be hanged. Love is not affectionate feeling, but a steady wish for the loved person's ultimate good as far as it can be obtained. It seems to me, therefore, that when the worst comes to the worst, if you cannot restrain a man by any method except by trying to kill him, then a Christian must do that. That is my answer. But I may be wrong. It is very difficult to answer, of course.
ANSWERS TO QUESTIONS ON CHRISTIANITY, from God in the DockI said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, 'Thou shalt love thy neighbour as theyself.' Because in Christian morals 'thy neighbor' includes 'thy enemy', and so we come up against this terrible duty of forgiving our enemies...
We might try to understand exactly what loving your neighbor as yourself means. I have to love him as I love myself. Well, how exactly do I love myself?
Now that I come to think of it, I have no exactly got a feeling of fondness or affection for myself, and I do not even always enjoy my own society. So apparently 'Love your neighbour' does not mean 'feel fond of him' or 'find him attractive'. I ought to have seen that before, because, of course, you cannot feel fond of a person by trying. Do I think well of myself, think myself a nice chap? Well, I am afraid I sometimes do (and those are, no doubt, my worst moments) but that is not why I love myself. In fact it is the other way round: my self-love makes me think myself nice, but thinking myself nice is not why I love myself. So loving my enemies does not apparently mean thinking them nice either. That is an enormous relief. For a good many people imagine that forgiving your enemies means making out that they are really not such bad fellows after all, when it is quite plain that they are. Go a step further. In my most clear-sighted moments not only do I not think myself a nice man, but I know that I am a very nasty one. I can look at some of the things I have done with horror and loathing. So apparently I am allowed to loathe and hate some of the things my enemies do...
Does loving your enemy mean not punishing him? No, for loving myself does not mean that I ought not to subject myself to punishment - even to death. If you had committed a murder, the right Christian thing to do would be to give yourself up to the police and be hanged...
I imagine somebody will say, 'Well, if one is allowed to condemn the enemy's acts, and punish him, and kill him, what difference is left between Christian morality and the ordinary view?' All the difference in the world. Remember, we Christians think man lives for ever. Therefore, what really matters is those little marks or twists on the central, inside part of the soul which are going to turn it, in the long run, into a heavenly or hellish creature. We may kill if necessary, but we must not hate and enjoy hating. We may punish if necessary, but we must not enjoy it. In other words, something insude us, the feeling of resentment, the feeling that wants to get one own's back, must be simply killed... Even while we kill and punish we must try to feel about the enemy as we feel about ourselves - to wish that he were not bad, to hope that he may, in this world or another, be cured: in fact, to wish his good. That is what is meant in the Bible by loving him: wishing his good, not feeling fond of him nor saying he is nice when he is not.
I admit that this means loving people who have nothing lovable about them. But then, has oneself anything lovable about it? You love it simply because it is yourself. God intends us to love all selves in the same way and for the same reason: but He has given us the sum ready worked out in our own case to show us how it works. We have then to go on and apply the rule to all the other selves. Perhaps it makes it easier if we remember that that is how He loves us. Not for any nice, attractive qualities we think we have, but just because we are the things called selves.
Mere Christianity, Chapter 7 - ForgivenessEven the New Testament bids me love my neighbor "as myself," which would be a horrible command if the self were simply to be hated. Yet our Lord also says that a true disciple must "hate his own life." We must not explain this apparent contradiction by saying that self-love is right up to a certain point and wrong beyond that point. The question is not one of degree. There are two kinds of self-hatred which look rather alike in their earlier stages, but of which one is wrong from the beginning and the other right to the end...
Now, the self can be regarded in two ways. On the one hand, it is God's creature, an occasion of love and rejoicing; now, indeed, hateful in condition, but to be pitied and healed. On the other hand, it is that one self of all others which is called I and me, and which on that ground puts forward an irrational claim to preference. This claim is to be not only hated, but simply killed... The Christian must wage endless war against the clamor of the ego as ego: but he loves and approves selves as such, though not their sins. The very self-love which he has to reject is to him a specimen of how he ought to feel to all selves; and he may hope that when he has truly learned (which will hardly be in this life) to love his neighbor as himself, he may then be able to love himself as his neighbor: that is, with charity instead of partiality.
Two Ways with the Self, from God in the DockIf we were perfected, prayer would not be a duty, it would be delight. Some day, please God, it will be. The same is true of many other behaviours which now appear as duties. If I loved my neighbour as myself, most of the actions which are now my moral duty would flow out of me as spontaneously as song from a lark or fragrance from a flower. Why is this not so yet? Well, we know, don't we? Aristotle has taught us that delight is the "bloom" on an unimpeded activity. But the very activities for which we were created are, while we live on earth, variously impeded: by evil in ourselves or in others. Not to practise them is to abandon our humanity. To practise them spontaneously and delightfully is not yet possible. This situation creates the category of duty, the whole specifically _moral_ realm.
It exists to be transcended.
LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 21It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which, if you saw it now, you would be strongly tempted to worship, or else a horror and a corruption such as you now meet, if at all, only in a nightmare. All day long we are, in some degree, helping each other to one or other of these destinations. It is in the light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no _ordinary_ people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations—these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub, and exploit—immortal horrors or everlasting splendours.
The Weight of GloryAnd yet Eros is in a sense right to make this promise. The event of falling in love is of such a nature that we are right to reject as intolerable the idea that it should be transitory. In one high bound it has overleaped the massive wall of our selfhood; it has made appetite itself altruistic, tossed personal happiness aside as a triviality and planted the interests of another in the centre of our being. Spontaneously and without effort we have fulfilled the law (towards one person) by loving our neighbour as ourselves. It is an image, a foretaste, of what we must become to all if Love Himself rules in us without a rival. It is even (well used) a preparation for that.
The Four Loves, Chapter 5: ErosI pointed out in the chapter on Forgiveness that our love for ourselves does not mean that we like ourselves. It means that we wish our own good. In the same way Christian Love (or Charity) for our neighbours is quite a different thing from liking or affection. We 'like' or are 'fond of' some people, and not of others. It is important to understand that this natural 'liking' is neither a sin nor a virtue, any more than your likes and dislikes in food are a sin or a virtue. It is just a fact. But, of course, what we do about it is either sinful or virtuous.
Natural liking or affection for people makes it easier to be 'charitable' towards them. It is, therefore, normally a duty to encourage our affections—to 'like' people as much as we can (just as it is often our duty to encourage our liking for exercise or wholesome food)—not because this liking is itself the virtue of charity, but because it is a help to it. On the other hand, it is also necessary to keep a very sharp look-out for fear our liking for some one person makes us uncharitable, or even unfair, to someone else. There are even cases where our liking conflicts with our charity towards the person we like. For example, a doting mother may be tempted by natural affection to 'spoil' her child; that is, to gratify her own affectionate impulses at the expense of the child's real happiness later on.
But though natural likings should normally be encouraged, it would be quite wrong to think that the way to become charitable is to sit trying to manufacture affectionate feelings. Some people are 'cold' by temperament; that may be a misfortune for them, but it is no more a sin than having a bad digestion is a sin; and it does not cut them out from the chance, or excuse them from the duty, of learning charity.
Mere Christianity, Book 3 Chapter 9: CharityWe make our friends; we make our enemies; but God makes our next-door neighbour. Hence he comes to us clad in all the careless terrors of nature; he is as strange as the stars, as reckless and indifferent as the rain. He is Man, the most terrible of the beasts. That is why the old religions and the old scriptural language showed so sharp a wisdom when they spoke, not of one's duty towards humanity, but one's duty towards one's neighbour. The duty towards humanity may often take the form of some choice which is personal or even pleasurable. That duty may be a hobby; it may even be a dissipation. We may work in the East End because we are peculiarly fitted to work in the East End, or because we think we are; we may fight for the cause of international peace because we are very fond of fighting. The most monstrous martyrdom, the most repulsive experience, may be the result of choice or a kind of taste. We may be so made as to be particularly fond of lunatics or specially interested in leprosy. We may love negroes because they are black or German Socialists because they are pedantic. But we have to love our neighbour because he is there—a much more alarming reason for a much more serious operation. He is the sample of humanity which is actually given us. Precisely because he may be anybody he is everybody. He is a symbol because he is an accident.
Heretics, Ch. 14: On Certain Modern Writers and the Institution of the Family (1905)In the feverish summer of this fanaticism there arose the phrase that this or that part of England is being "built over." Now, there is not the slightest objection, in itself, to England being built over by men, any more than there is to its being (as it is already) built over by birds, or by squirrels, or by spiders. But if birds' nests were so thick on a tree that one could see nothing but nests and no leaves at all, I should say that bird civilization was becoming a bit decadent. If whenever I tried to walk down the road I found the whole thoroughfare one crawling carpet of spiders, closely interlocked, I should feel a distress verging on distaste. If one were at every turn crowded, elbowed, overlooked, overcharged, sweated, rack-rented, swindled, and sold up by avaricious and arrogant squirrels, one might at last remonstrate. But the great towns have grown intolerable solely because of such suffocating vulgarities and tyrannies. It is not humanity that disgusts us in the huge cities; it is inhumanity. It is not that there are human beings; but that they are not treated as such. We do not, I hope, dislike men and women; we only dislike their being made into a sort of jam: crushed together so that they are not merely powerless but shapeless. It is not the presence of people that makes London appalling. It is merely the absence of The People.
Therefore, I dance with joy to think that my part of England is being built over, so long as it is being built over in a human way at human intervals and in a human proportion. So long, in short, as I am not myself built over, like a pagan slave buried in the foundations of a temple, or an American clerk in a star-striking pagoda of flats, I am delighted to see the faces and the homes of a race of bipeds, to which I am not only attracted by a strange affection, but to which also (by a touching coincidence) I actually happen to belong. I am not one desiring deserts. I am not Timon of Athens; if my town were Athens I would stay in it. I am not Simeon Stylites; except in the mournful sense that every Saturday I find myself on the top of a newspaper column. I am not in the desert repenting of some monstrous sins; at least, I am repenting of them all right, but not in the desert. I do not want the nearest human house to be too distant to see; that is my objection to the wilderness. But neither do I want the nearest human house to be too close to see; that is my objection to the modern city. I love my fellow-man; I do not want him so far off that I can only observe anything of him through a telescope, nor do I want him so close that I can examine parts of him with a microscope. I want him within a stone's throw of me; so that whenever it is really necessary, I may throw the stone.
Perhaps, after all, it may not be a stone. Perhaps, after all, it may be a bouquet, or a snowball, or a firework, or a Free Trade Loaf; perhaps they will ask for a stone and I shall give them bread. But it is essential that they should be within reach: how can I love my neighbour as myself if he gets out of range for snowballs? There should be no institution out of the reach of an indignant or admiring humanity. I could hit the nearest house quite well with the catapult; but the truth is that the catapult belongs to a little boy I know, and, with characteristic youthful 'selfishness, he has taken it away.
Alarms and Discursions, The New House (1910)Or otherwise; That the second command is like the first signifies that the obligation and merit of both are alike; for no love of God without Christ, or of Christ without God, can profit to salvation. It follows, On these two commandments hang all the Law and the Prophets.
Catena Aurea by AquinasNor did He only teach the first and great commandment, but added that there was a second like unto the first, Thou shall love thy neighbour as thyself. But if Whoso loveth iniquity hath hated his own soul, (Ps. 11:5.) it is manifest that he does not love his neighbour as himself, when he does not love himself.
Catena Aurea by AquinasBut who loves man is as who loves God; for man is God's image, wherein God is loved, as a King is honoured in his statue. For this cause this commandment is said to be like the first.
Catena Aurea by AquinasAre we to paint ourselves out that our neighbours may perish? Where, then, is (the command), "Thou shall love thy neighbour as thyself? " "Care not merely about your own (things), but (about your) neighbour's? " No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.
On the Apparel of Women Book IISecondly, he presents the second commandment: and the second is like to this: thou shalt love thy neighbor as thyself. He wished to signify that there is an order among the commandments. And what is the reason? It is certain that the commandments concern acts of the virtues; but the virtues have an order, because one depends on another, and as the virtues, so also the commandments. But why does he say it is like the first? Because when a man is loved, since man is made in the likeness of God, God is loved in him; therefore it is like the first commandment, which is about the love of God. But what does he understand by the name of neighbor, when he says, thou shalt love thy neighbor? This is sufficiently indicated in the parable of Luke 10:36, where it is asked, which of these, in thy opinion, was neighbor to him? And the answer is, he that showed mercy to him. Hence whoever ought to show mercy to us, or we ourselves to others, is contained under the name of neighbor. But there is no rational creature to whom we should not show mercy, and conversely: and therefore under the name of neighbor are contained both man and angel. And what he says, as thyself, is not to be understood as meaning as much as yourself, because this would be against the order of charity; but as thyself, i.e., for the same end as yourself, or in the same manner as yourself. For the same end, because you should not love yourself for your own sake, but for the sake of God; so also your neighbor. The Apostle, 1 Corinthians 10:31: do all to the glory of God. Likewise, in loving yourself, you love yourself in that you wish yourself good, and such good as is according to you and the law of God, and this is the good of justice. So also you should wish good justice for your neighbor; hence you should love him either because he is just, or because he may become just. Likewise, you should love him in the same manner as yourself, because when I say I love this person, I say I wish him good. Hence the act of love bears on two things: either on the one who is good, or on the good itself which I wish for him; hence I love this person because I wish him to be good for me. Hence someone loves temporal goods because he knows them to be good for himself; but others love something because it is good in itself: thus you should love yourself, and also your neighbor.
Commentary on MatthewWhen Christ was asked which is the greatest commandment, he gave two answers to the one question. The first was "You shall love the Lord your God," which we have talked about. The second was "and your neighbor as yourself." At this point we should point out that whoever observes this fulfills the whole law. The Apostle said (Rm 13:10): "The fulfilment of the law is love."
There are four motives for loving our neighbor: The first is divine love, since it is said (1 Jn 4:20): "If anyone says that he loves God, while he hates his brother, he is a liar." For anyone who says he loves someone, while hating his son or his members, he is lying. But all of us faithful are sons and members of Christ. The Apostle says (1 Cor 12:27): "You are the body of Christ, and each of you a member of it." Therefore anyone who hates his neighbor does not love God.
The second motive is the divine precept. For when Christ was going away, he stressed this commandment to his disciples above all other commandments, saying (Jn 15:12): "This is my commandment, that you love one another as I have loved you." For no one is observing the divine commandments if he hates his neighbor. So the sign of observing the divine law is love of neighbor. So the Lord said (Jn 13:35): "By this all will know that you are my disciples, if you have love for one another." He does not point to raising the dead or any other glaring sign, but this is the sign: "if you have love for one another." The blessed John weighed this well when he said (1 Jn 3:14), "We know that we have been transferred from death to life." Why? "Because we love the brothers. Whoever does not love remains in death."
The third motive is our sharing in the same nature, as it is said (Sir 13:19): "Every animal loves its like." Since all men are alike in nature, they should love one another. So to hate one's neighbor is not only against the divine law, but also against the law of nature.
The fourth motive is the advantages it brings. For everything that one person has is useful to another through charity. For this is what unites the Church and makes everything common (Ps 118:63): "I am a companion of all who fear you and keep your precepts."
So "Love your neighbor as yourself." That is the second commandment of the Law, and it concerns love of neighbor. We have discussed the fact that we must love our neighbor. Now we must turn to the way we must love him, and that is indicated in the words "as yourself". Regarding this, there are five points we must observe in loving our neighbor:
The first is that we must love him really as ourselves. We do this if we love him for his own sake, not because of our own interest. Here recall that there are three kinds of love. The first is utilitarian (Sir 6:10): "he is a friend at table, but will not be around on the day of need." That is certainly not true love. It vanishes when the advantage vanishes. In that case we do not wish good for our neighbor, but rather our own advantage. There is another love directed at what is pleasurable. This too is not true love, because when the pleasure vanishes it vanishes. In that case we do not wish good primarily for our neighbor, but rather we want his good for ourselves. The third kind of love is for the sake of virtue, and only that is true love. For then we do not love our neighbor in view of our own good, but for his own good.
The second point is that we must love ordinately, that is, we must not love him above God or as much as God, but along with him in the way you must love yourself (Sg 2:4 Vulgate): "He ordered love in me." The Lord taught this order (Mt 10:37): "Whoever loves his father or mother more than me is not worthy of me; and whoever loves son or daughter above me is not worthy of me."
The third point is that we must love our neighbor in practice. For you do not only love yourself, but you also take care to provide for yourself and avoid evil. You must do the same for your neighbor (1 Jn 3:18): "Let us not love in words or with our tongue, but in deed and in truth." But certainly the worst people are those who love with their mouth but do harm in their hearts. The Apostle says (Rm 12:9): "love without pretense".
The fourth point is that we must persevere in loving our neighbor, just as you persevere in loving yourself (Prov 17:17): "A friend loves at all times, and a brother is born for adversity;" that is, he loves in bad times as much as he does in good times. Moreover, a friend is really proven in a time of adversity.
But note that two things help preserve friendship. The first is patience: "A quarrelsome man enkindles strife," as it is said (Prov 26:21). The second is humility, which causes the former, that is patience (Prov 13:10 Vulgate): "Among the proud there is always strife." For anyone who thinks big about himself and despises another cannot endure the latter's shortcomings.
The fifth point is that we must love with justice and holiness, so that we do not love to bring him to sin, because you should not love yourself that way, since by doing so you lose God. Thus it is said (Jn 15:9): "Remain in my love." This is the love spoken of (Sir 24:24 Vulgate): "I am the mother of beautiful love."
"Love your neighbor as yourself." This precept the Jews and Pharisees badly understood, believing that God commanded them to love their friends and hate their enemies. Therefore, by "neighbors" they understood only friends. Christ meant to repudiate this understanding when he said (Mt 5:44): "Love your enemies; do good to those who hate you." Note that whoever hates his brother is not in the state of salvation (1 Jn 2:9): "He who hates his brother is in the darkness."
We must be aware, however, of texts to the contrary. For the saints hated some people (Ps 138:22): "I hated them with perfect hatred." And in the Gospel (Lk 14:26): "If anyone does not hate his father and mother and wife and sons and brothers and sisters, even his own soul, he cannot be my disciple." We should realize that in all that we do, what Christ did should be our example. For God loves and hates. In any man two things should be considered: his nature and the wrong. What is of nature in man should be loved, what is wrong should be hated. So if anyone wished a person to be in hell, he would be hating his nature, but if he wished him to be good, he would be hating the sin, which should always be hated (Ps 5:7): "You hate all who do evil." And (Wis 11:25), "Lord, you love all that exists, and hate nothing which you have made." See, then, what God loves and hates: He loves what is of nature and hates what is wrong.
We should realize, however, that sometimes a person can do evil without sinning, that is, when he does evil so that he may desire good, because God also does this. For instance, when a man is sick and is converted to good, whereas while he was well he was evil. In the same way someone can be converted to good when he meets adversity, after being evil while living in prosperity, according to the text (Is 28:19): "Terror alone shall convey the message." Another case is to desire the evil of a tyrant destroying the Church, in as much as you desire the good of the Church through the destruction of the tyrant; thus (2 Mac 1:17): "Blessed in every way be God who has punished the wicked." And all must want this not just by willing it, but also by doing it. For it is not a sin justly to hang the evil; for they are ministers of God who do this, according to the Apostle (Rm 13), and these people are acting in love, because punishment is given at times to castigate evil, and at times for the sake of a greater and divine good. For the good of a city is a greater good than the life of one man. But note that it is not enough not to wish evil, but one must also wish good, that is the correction of the sinner and eternal life.
For someone can wish the good of another in two ways. One way is general, in so far as the person is a creature of God and is capable of partaking in eternal life. The other way is special, in so far as the person is a friend or companion. No one is excluded from a general love, for everyone should pray for everyone, and help anyone in extreme need. But you are not held to be familiar with everyone, unless he asks pardon, because then he would be your friend; and if you refused him you would be hating a friend. Thus it is said (Mt 6:14-15): "If you forgive people their sins, your Heavenly Father will also forgive you yours; but if you do not forgive them, neither will your Father forgive you your sins." And in the Lord's Prayer it is said (Mt 6:9): "Forgive us our trespasses as we forgive those who trespass against us."
It has been said that you sin if you do not forgive someone who asks for pardon. It is of perfection if you recall him to yourself, although you are not held to do this. But there are many reasons why you should bring him back to yourself. The first is to preserve your own status. For different statuses have different signs, and no one should throw off the sign of his own status. The highest status of all is to be a son of God. The sign of this status is to love your enemy (Mt 5:44-45): "Love your enemies, so that you may be sons of your Father who is in heaven." For if you love your friend, this is not a sign of divine sonship, for even the Publicans and Gentiles do this, as it is said (Mt 5).
The second is the winning of victory, something everyone naturally desires. Therefore either you should be good to the one who offended you so as to win him over to love you, and then you have won, or the other person should lead you to hate him, and then you have lost (Rm 12:21): "Do not be overcome by evil, but overcome evil with good."
The third is gaining an advantage. In this way you acquire many friends (Rm 12:20): "If your enemy is hungry, feed him; if he is thirsty, give him to drink. By so doing you pile up coals of fire on his head." Augustine says, "There is no greater incentive to love than to love first. For no one is so hard that, even if he does not want to show love, he would refuse to repay it." For it is said (Sir 6:15): "Nothing can compare with a faithful friend." And (Prov 16:7): "When Yahweh is pleased with a man's ways, even his enemies will be at peace with him."
The fourth is that by so doing your prayers will easily be heard. Thus, on the passage (Jer 15:1) "If Moses and Samuel stood before me," Gregory says that he made special mention of them because they prayed for their enemies. Likewise Christ said (Lk 23:34): "Father, forgive them." And blessed Stephen, by praying for his enemies, brought a great advantage to the Church, because this converted Paul.
The fifth is the avoidance of sin, which we should desire very much. For sometimes we sin and don't even look for God. Then God draws us to himself by sickness or something similar (Hos 2:6): "Therefore I will hedge her way with thorns." Paul was also treated this way (Ps 118:176): "I wandered like a lost sheep. Look for your servant, Lord." And (Sg 1:3): "Draw me after you." We gain this if we draw our enemy after ourselves, first by forgiving him, for it is said (Lk 6:36): "By the measure you measure out, it shall be measured back to you." And (Lk 6:37): "Forgive, and you shall be forgiven." And (Mt 5:7): "Blessed are the merciful, for they will receive mercy." And there is no greater mercy than to forgive one who has offended you.
Explanation of the Ten CommandmentsOn these two commandments hang all the law and the prophets.
ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος καὶ οἱ προφῆται κρέμανται.
въ сїю̑ ѻ҆бою̀ за́пѡвѣдїю ве́сь зако́нъ и҆ прⷪ҇ро́цы ви́сѧтъ.
(de Trin. viii. 7.) Since there are two commandments, the love of God and the love of our neighbour, on which hang the Law and the Prophets, not without reason does Scripture put one for both; sometimes the love of God; as in that, We know that all tilings work together for good to them that love God; (Rom. 8:28.) and sometimes the love of our neighbour; as in that, All the law is fulfilled in one word, even in this, Thou shall love thy neighbour as thyself. (Gal. 5:14.) And that because if a man love his neighbour, it follows therefrom that he loves God also; for it is the selfsame affection by which we love God, and by which we love our neighbour, save that we love God for Himself, but ourselves and our neighbour for God's sake.
Catena Aurea by AquinasAnd because all precepts are referred either to God or to neighbor, as to the end and to that which is ordered to the end; hence it is that in these two commandments is enclosed the collection of the commandments and the comprehension of all the Scriptures. And charity itself is the root, form, and end of the virtues, joining all things with the ultimate end and binding all things to one another simultaneously and in order; therefore it is the weight of ordered inclination and the bond of perfect binding.
Breviloquium, Part 5"Which is the first and great commandment in the Law?" The Lord responds: "You shall love the Lord your God with your whole heart and with your whole soul and with your whole mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two the whole Law and the Prophets depend." Augustine shows that in this word: "But it is good for me to adhere to God," the whole of what is said is contained: "You shall love the Lord your God," etc. For we ought to love God, because this is just, holy, easy, and sweet. Whence Augustine: "Lord, who are you to me? And who am I to you, that you command me to love you, and if I do not love you, you threaten me with immense miseries?"
Collationes de Decem Praeceptis, Collation 1The Church is a union of rational men united in harmonious and uniform adherence to divine peace. And love is born of obedience to the Law. And the Law itself commands love. And this can be proved in the Saviour's own words: "On these two commandments depend the whole Law and the Prophets." And so it is fitting that those who obey the Law be loving also. "By this will all men know that you are My disciples, if you have love for one another." And the Apostle writes: "For God is a God of peace, not of disorder."
Collations on the Hexaemeron, Collation 1For sacred Scripture is principally concerned with the works of reparation. Whence it treats chiefly of faith, hope, and charity, through which virtues the soul must be reformed, and most especially of charity. Of which the Apostle says that it is the end of the commandment, insofar as it proceeds from a pure heart and a good conscience and faith unfeigned. It is the fullness of the Law, as the same Apostle says. And our Savior asserts that the whole Law and the Prophets depend on the two precepts of the same, namely the love of God and of neighbor; which two are intimated in the one Spouse of the Church, Jesus Christ, who is at once neighbor and God, at once brother and lord, at once also king and friend, at once the uncreated and incarnate Word, our maker and remaker, as the Alpha and the Omega; who is also the supreme hierarch, purging and illuminating and perfecting the spouse, namely the whole Church and every holy soul.
Itinerarium Mentis in Deum, Chapter 4Interlin.: Or, "with all thy heart," i.e. understanding; "with all thy soul,"i.e. thy will; "with all thy mind," i.e. memory; so you shall think, will, remember nothing contrary to Him. If the Lord had given no answer to the Pharisee who thus tempted Him, we should have judged that there was no commandment greater than the rest. But when the Lord adds, "This is the firstand great commandment," we learn how we ought to think of the commandments, that there is a great one, and that there are less down to the least. And the Lord says not only that it is a great, but that it is the first commandment, not in order of Scripture, but in supremacy of value. They only take upon them the greatness and supremacy of this precept, who not only love the Lord their God, but add these three conditions. Nor did He only teach the first and great commandment, but added that there was a second like unto the first, "Thou shalt love thyneighbour as thyself:" But if "Whoso loveth iniquity hath hated his own soul," it is manifest that he does not love his neighbour as himself, when he does not love himself.
But His commandments, and the sum of them, are, "Thou shalt love the Lord thy God, and thy neighbor as thyself." If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets."
So therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instructing "For charity envieth not." By this He shows Himself to be submissive both to the law and to the prophets.
Homily on the Gospel of Matthew 71But His commandments, and the sum of them, are, "Thou shalt love the Lord thy God, and thy neighbor as thyself." If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets."
Homily on the Gospel of Matthew 71After this you ask how it is that "all the law and the prophets depend upon these two commands." For it seems that the texts show us that whatever was written in Exodus or Leviticus or Numbers or Deuteronomy depend "upon these two commands." But how is the law which regards lepers or the continual flow of blood or the menstruation of women dependent "upon these two commands"? And still further, how does the prophecy about captured Jerusalem, or the vision of Egypt in Isaiah and the other prophets, or the vision of Tyre or whatever may be prophesied about Tyre or the king of Tyre, or Isaiah's vision of the four-footed beasts in the wasteland "depend upon these two commands"?It seems to me that the answer is something like this. He who fulfills all that is written concerning the love of God and neighbor is worthy to receive the greatest thanks from God. Concerning this it has been argued that "the utterance of wisdom [comes] through the Holy Spirit," after which follows "the utterance of knowledge" which is "according to the Spirit."
COMMENTARY ON MATTHEW 4Or, because he that has fulfilled the things that are written concerning the love of God and our neighbour, is worthy to receive from God the great reward, that he should be enabled to understand the Law and the Prophets.
Catena Aurea by AquinasFor to these two commandments belongs the whole decalogue; the commandments of the first table to the love of God, those of the second to the love of our neighbour.
Catena Aurea by AquinasConsequently, he assigns the reason why these two are the greatest commandments: on these two commandments dependeth the whole law and the prophets. The whole teaching of the law and the prophets depends on these. For the end in things to be desired is related as a principle in speculative matters: for science proceeds from principles to conclusions, and thus the whole science is judged from its principles, just as in all practical matters everything depends on the end. Because, therefore, love is the end -- 1 Timothy 1:5: the end of the commandment is charity -- therefore all other things depend on these, and this is the exposition of Augustine. Origen explains it thus: in these, i.e., in the observance of these, depends the understanding of the law and the prophets, because he who observes these merits the understanding of the law and the prophets; Sirach 2:10: ye that fear the Lord, love him, and your hearts shall be enlightened. Psalm 118:104: by thy commandments I have had understanding, therefore have I hated every way of iniquity.
Commentary on MatthewWhile the Pharisees were gathered together, Jesus asked them,
Συνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν αὐτοὺς ὁ Ἰησοῦς
Собра́вшымсѧ же фарїсе́ѡмъ, вопросѝ и҆̀хъ і҆и҃съ,
(verses 41 onwards) But when the Pharisees were gathered together, Jesus questioned them, saying, 'What do you think about the Christ, whose son is he?' They said to him, 'David.' He said to them, 'How then does David in the Spirit call him Lord, saying, "The Lord said to my Lord, Sit at my right hand, until I make your enemies your footstool?" If David then calls him Lord, how is he his son?' Those who had gathered together to test Jesus and tried to capture the truth through deceitful questioning, gave an opportunity for their own refutation. They are asked (or, it is asked) about Christ whose son he is. The questioning of Jesus benefits us even today against the Jews. And indeed those who confess that Christ is to come assert that he is a simple man and a holy man from the lineage of David. Let us therefore question those who are taught by the Lord: if he is a simple man and only a son of David, how does David call him his Lord? Not by uncertain error or personal will, but in the Holy Spirit (or, but in the Holy Spirit, he is silent). The testimony, however, which he presents, is taken from the one hundred and ninth Psalm. Therefore, David is called Lord, not according to what he was born, but according to what he always was, born from the Father, surpassing his own Father in the flesh. The Jews, in order to evade the truth of the question, invent many idle things, asserting that the native of Abraham, whose son was Damascus Eliezer, and that the psalm was written from that person's perspective, in which the Lord God said to his lord, Abraham, after the slaughter of the five kings: Sit at my right hand, until I make thy enemies thy footstool. (Genesis 14). Whom should we ask: How did God say to Abraham these things that follow: With you is the beginning in the day of your power, in the splendors of the saints, I have begotten you before Lucifer; and: The Lord has sworn, and will not regret it; you are a priest forever, according to the order of Melchizedek? And we should try to answer how Abraham was born before Lucifer and was a priest according to the order of Melchizedek: regarding whom Melchizedek offered bread and wine, and from whom he received tithes of the spoils.
Commentary on MatthewThen since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
For since He was now about to go on to His passion, He sets forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, "Till I make Thine enemies Thy footstool;" that at least in this way He might gain them over.
And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them.
And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.
Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.
But mark thou also, I pray thee, how seasonable it is. For when He had said, "There is one Lord," then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, "Until I make Thine enemies Thy footstool;" and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.
Homily on the Gospel of Matthew 71Since they thought He was a mere man, He overturns their belief and by means of the prophecy of David (Ps. 109:1) teaches the truth, that He is also the Lord, proclaiming His own divinity. For when the Pharisees said that the Christ was the son of David, that is, a mere man, He says, How then does David name Him Lord, and he does not simply name Him Lord, but "in spirit," that is, as revealed to him by the grace of the Spirit? He does not say this to deny that He is the son of David, but to show that He is not a mere man, descended only from the Davidic seed. The Lord asks these questions so that if they would answer, "We do not know," they might ask and learn; or if they would answer the truth, that they might believe; or if they could not answer, that they might be put to shame and leave, no longer daring to interrogate Him.
Commentary on MatthewAnd when the Pharisees were gathered together, Jesus asked them. After he had responded to them, he himself wished to raise an objection: and he does two things. First, the question is presented; secondly, its effect, at no man was able to answer him a word. Concerning the first, first the question is proposed; secondly, the response; thirdly, he objects against it. He says, therefore, and when the Pharisees were gathered together, Jesus asked them. They were gathered together to tempt him; hence he poses the question.
Commentary on MatthewSaying, What think ye of Christ? whose son is he? They say unto him, The son of David.
λέγων· τί ὑμῖν δοκεῖ περὶ τοῦ Χριστοῦ; τίνος υἱός ἐστι; λέγουσιν αὐτῷ· τοῦ Δαυΐδ.
гл҃ѧ: что̀ ва́мъ мни́тсѧ ѡ҆ хрⷭ҇тѣ̀; чі́й є҆́сть сн҃ъ; Глаго́лаша є҆мꙋ̀: дв҃довъ.
Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David."
See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.
Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.
For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.
Homily on the Gospel of Matthew 71The Jews tempted Christ, supposing Him to be mere man; had they believed Him to be the Son of God, they would not have tempted Him. Christ therefore, willing to show that He knew the treachery of their hearts, and that He was God, yet would not declare this truth to them plainly, that they might not take occasion thence to charge Him with blasphemy, and yet would not totally conceal this truth; because to that end had He come that He should preach the truth; He therefore puts a question to them, such as should declare to them who He was; What think ye of Christ? whose Son is He?
I suppose that He formed this question, not only against the Pharisees, but also against the heretics; for according to the flesh He was truly David's Son, but his Lord according to His Godhead.
Catena Aurea by AquinasWhat think you of Christ: whose son is he? This question was most difficult and fitting. Most difficult, because it is found in Isaiah 53:8: who shall declare his generation? It was also fitting, because they held the opinion that he was a mere man and did not believe him to be God, because otherwise they would not tempt him, since it is written in Deuteronomy 6:16: thou shalt not tempt the Lord thy God. Therefore, in order to show that he is God, he says, what think you of Christ? There follows the response: they say to him: David's. For Christ had a twofold generation: one according to the flesh, another according to his divinity, according to which he is the Son of God the Father, of which it is said in Psalm 2:7: the Lord hath said to me: thou art my Son, etc. Therefore they respond about the generation according to the flesh, when they say, David's. Jeremiah 23:5: I will raise up to David a just branch. And Romans 1:3: who was made to him of the seed of David, according to the flesh. And they responded insufficiently, because they knew him insufficiently.
Commentary on MatthewHe saith unto them, How then doth David in spirit call him Lord, saying,
λέγει αὐτοῖς· πῶς οὖν Δαυῒδ ἐν Πνεύματι Κύριον αὐτὸν καλεῖ λέγων,
Гл҃а и҆̀мъ: ка́кѡ ᲂу҆̀бо дв҃дъ дх҃омъ гдⷭ҇а є҆го̀ нарица́етъ, глаго́лѧ:
This passage is out of the 109th Psalm. Christ is therefore called David's Lord, not in respect of His descent from him, but in respect of His eternal generation from the Father, wherein He was before His fleshly Father. And he calls Him Lord, not by a mere chance, nor of his own thought, but by the Holy Spirit.
Catena Aurea by AquinasAnd that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, "Let us speak freely of the Patriarch David, that he is both dead and buried."
And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
Homily on the Gospel of Matthew 71It is very worthy for us to consider that our Savior willingly proposed to the Pharisees his question about the Christ, hoping that they might respond in a fitting manner. They were not able to respond adequately. Nonetheless it was the will of the Savior to enter into dialogue with his audacious proponents, the Pharisees, with their many propositions, and similarly with the Sadducees, who placed before him the question of the seven brothers and their one wife. The Pharisees and Sadducees asked their many questions to tempt Jesus, not to learn from him. They appeared to be well-prepared doctors of the law but were not. This is why the Lord chose to put his own questions to those who were professing to have knowledge of the law: that these matters might be argued openly before the people. The Lord did not give clear responses to his questioners even though he himself responded to all their questions. It was entirely appropriate that the Lord himself, in accordance with the custom of dining with the doctors, show and hand over true divine teaching. They nevertheless did not recognize him as the prophet who was the pinnacle of all prophets.
COMMENTARY ON MATTHEW 5.5Then he objects in order to give them to understand the other generation: how then doth David in spirit call him Lord, saying: the Lord said to my Lord: sit on my right hand? Psalm 109:1. It is found in the law that the father is greater than the son. Therefore the son is not lord of the father. Therefore either Christ is not the son of David, or there is something in him greater than David, since he calls him Lord. But perhaps they would say that David was deceived: which he removes, because he says this in the spirit; hence, holy men of God spoke, inspired by the Holy Spirit, 2 Peter 1:21.
Commentary on MatthewThe LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool?
εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου;
речѐ гдⷭ҇ь гдⷭ҇еви моемꙋ̀: сѣдѝ ѡ҆деснꙋ́ю менє̀, до́ндеже положꙋ̀ врагѝ твоѧ̑ подно́жїе нога́ма твои́ма;
(ap. Anselm.) That it is by the Father that the enemies are put under the Son, denotes not the Son's weakness, but the union of His nature with His Father. For the Son also puts under Him the Father's enemies, when He glorifies His name upon earth.
Catena Aurea by AquinasThis question is still available for us against the Jews; for these who believe that Christ is yet to come, assert that He is a mere man, though a holy one, of the race of David. Let us then thus taught by the Lord ask them, If He be mere man, and only the Son of David, how does David call Him his Lord? To evade the truth of this question, the Jews invent many frivolous answers. They allege Abraham's steward, he whose son was Eliezer of Damascus, and say that this Psalm was composed in his person, when after the overthrow of the five kings, the Lord God said to his lord Abraham, Sit thou on my right hand, till I make thine enemies thy footstool. Let us ask how Abraham could say the things that follow, and compel them to tell us how Abraham was born before Lucifer, and how he was a Priest after the order of Melchisedech, for whom Melchisedech brought bread and wine, and of whom he received tithes of the spoil?
Catena Aurea by AquinasFor God puts Christ's enemies as a footstool beneath His feet, for their salvation as well as their destruction.
Catena Aurea by AquinasThat He says, Sit thou on my right hand, is not to be taken as though God had a body, and either a right hand or a left hand; but to sit on the right hand of God is to abide in the honour and equality of the Father's majesty.
But till is used for indefinite time, that the meaning be, Sit Thou for ever, and for ever hold thine enemies beneath thy feet.
Catena Aurea by AquinasTherefore, (as they further hold, ) those other words, "Before the morning star did I beget thee from the womb," are applicable to Hezekiah, and to the birth of Hezekiah.
Against Marcion Book VBut we can see three things in this authority from the Psalm. First, pre-eminence over the saints; equality with the Father; and dominion over the rebellious. Pre-eminence over the saints, when it says, the Lord said to my Lord. The Lord, namely, the Father, to the Lord, namely, the Son: for the Son himself has dominion over all the saints: for no saint is illuminated except by the true light: and he is the true light; John 1:4: the life was the light of men. If, therefore, he is the one by participation in whom all the saints receive light, he has pre-eminence over all the saints in that it says: with thee is the principality in the day of thy strength, in the brightness of the saints, etc.; hence he is originally the brightness of all the saints. Likewise, equality with the Father is touched upon when it says, sit on my right hand: not that these are local seats, but metaphorically, because the more honorable place is to sit on the right. For to speak is to emit a word. That the Lord said, therefore, sit on my right hand, what else is it than that by begetting me, the Word, he gave me power, equality, and authority? It can also be explained of temporal things, i.e., in the better goods, but this is not to the purpose. For the Lord is always seen on the right, as in Mark 16:5: they saw a young man sitting on the right side. And Stephen, Acts 7:55, saw Jesus sitting on the right hand of the power of God. And what will happen to his enemies? All will be subjected to him; hence he adds, till I make thy enemies thy footstool. These are either the utterly faithless, or those who refused to obey and submit; hence he will make them thy footstool. For a footstool is what is placed under the feet; and that which is under the feet is totally subjected to one, but not that which is in the hand. Some are made a footstool for punishment, others for salvation: for punishment, those who refuse to do his will; for salvation, those who do his will. But the Arians object: therefore he is not equal to the Father. I say that both are read, both that he is subject to the Father and that he is equal to the Father; 1 Corinthians 15:25: for he must reign, until he hath put all his enemies under his feet. Likewise, Christ will subject all things to himself; Philippians 3:21: he will reform the body of our lowness, made like to the body of his glory. Hence he says that to demonstrate the unity of power: hence all things that the Father can do, the Son can also do. But what does it mean when he says, till I make thy enemies thy footstool? Therefore it seems that after he has subjected his enemies, he will no longer sit on the right. It must be said that "until" sometimes implies a determinate time, sometimes an infinite time. Here it implies an infinite time. But someone might say: do not many rebel against Christ? Indeed, it is true that many rebel, and therefore there could be doubt about the time when many would rebel: therefore Christ wished to express this.
Commentary on MatthewIf David then call him Lord, how is he his son?
εἰ οὖν Δαυῒδ καλεῖ αὐτὸν Κύριον, πῶς υἱὸς αὐτοῦ ἐστι;
а҆́ще ᲂу҆̀бо дв҃дъ нарица́етъ є҆го̀ гдⷭ҇а, ка́кѡ сн҃ъ є҆мꙋ̀ є҆́сть;
Here then there is need for caution, lest Christ himself be thought to have denied that he was the Son of David. He did not deny that he was the Son of David, but he probed his detractors on the particular way this can be. You have said that Christ is the Son of David. I do not deny it. But "if David thus calls him Lord, how is he his Son?" Tell me how he could be his son who is also his Lord? They did not answer him but were dumbfounded.Let us then answer them by the explanation given by Christ himself. Where given? Through his apostle. By what source can we prove that Christ himself has explained it? The apostle says, "Would you receive a proof of Christ who speaks in me?" So it is through the apostle's voice that Christ has allowed this question to be solved. In the first place, do you remember what Christ said, speaking by the apostle to Timothy? "Remember Jesus Christ, raised from the dead, descended from David. This is my gospel." So it is easy to see that Christ is the Son of David. But how is he also David's Lord? Let the apostle again tell us of the one who, "though he was in the form of God, did not count equality with God a thing to be grasped." Acknowledge David's Lord. If you acknowledge David's Lord, our Lord, the Lord of heaven and earth, the Lord of the angels, equal with God, in the form of God, how is he David's Son? Note what follows. The apostle shows you David's Lord by saying, "Who being in the form of God, thought it not robbery to be equal with God." And how is he David's Son? "But he emptied himself, taking the form of a servant, being made in the likeness of men; and being found in human form, he humbled himself, having become obedient unto death, even the death of the cross. Therefore God has also highly exalted him." Christ "of the seed of David," the Son of David, rose again because "he emptied himself." How did he empty himself? By taking upon himself that which he was not, not by losing that which he was. He emptied himself. He "humbled himself." Though he was God, he appeared as a man. He was despised as he walked on earth, he who made the heaven. He was despised as though a mere man, as though of no power. He was not only despised but also killed! He was that stone that was laid aside on the ground, which the Jews stumbled against and were shaken. And what does he himself say? "He who falls on this stone will be broken to pieces, but he on whom it falls, it shall grind him to powder." First he was laid low, and they stumbled against him. He shall come from above, and he will "grind" them that have been shaken "to powder." Thus you have heard that Christ is both David's Son and David's Lord: David's Lord always, David's Son in time. David's Lord, born of the substance of his Father; David's Son, born of the Virgin Mary, conceived by the Holy Spirit. Let us hold fast both. The one of them will be our eternal habitation; the other is our deliverance from our present exile.
SERMON 92.2-3(ap. Anselm.) He concludes from this authority, If David then call Him Lord, how is He his son?
Catena Aurea by Aquinas"If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"
But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them.
Homily on the Gospel of Matthew 71If David then call him Lord, how is he his son? Therefore he is both Lord and son, because he is son according to the flesh, since he drew his origin from him, and Lord according to his divinity.
Commentary on MatthewAnd no man was able to answer him a word, neither durst any man from that day forth ask him any more questions.
καὶ οὐδεὶς ἐδύνατο αὐτῷ ἀποκριθῆναι λόγον, οὐδὲ ἐτόλμησέ τις ἀπ᾿ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι.
И҆ никто́же можа́ше ѿвѣща́ти є҆мꙋ̀ словесѐ: нижѐ смѣ́ѧше кто̀ ѿ тогѡ̀ днѐ вопроси́ти є҆го̀ ктомꙋ̀.
The Pharisees and Sadducees had been looking for an opportunity for deceiving him, looking to find some word that might be taken advantage of by the plotters. Yet they had been totally confounded in their conversations. So they asked nothing further. What did they do then? All they could do was turn him over to the custody of the Roman authorities. From this we learn that the faults of the jealous are indeed able to be overcome but are difficult to put to rest.
COMMENTARY ON MATTHEW 4.22.46(Verse 46) And no one was able to answer him a word, nor did anyone dare from that day on to ask him any more questions. The Pharisees and Sadducees, seeking an opportunity to accuse him, and to find some word by which they could trap him, because they were confounded by his teachings, no longer questioned him, but were clearly apprehended and handed over to the Roman authorities. From this we understand that the poisons of envy can indeed be overcome, but it is difficult for them to rest.
Commentary on MatthewFor they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, "no one," it is said, "durst from that day forth ask Him any more questions."
And this was no little advantage to the multitude. Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots.
For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.
Homily on the Gospel of Matthew 71And so Matthew added, "No one was able to say a word to him, and no one dared from that hour to ask him anything." The reason, however, that they had not dared to ask him even another word was this, that having been asked themselves, they could not respond. For if their question had come from a desire to learn, then they would never have proposed their questions to him. They dared not ask him anything now. For they were asking him only as tempters, and for this reason he wanted to confuse them by their own question so that, blushing, they might back away from his directness and thereafter ask him nothing further. We have spoken these things according to an understanding of the plain sense of the text.
COMMENTARY ON MATTHEW 5For had their question sprung of desire to know, He would never have proposed to them such things as should have deterred them from asking further.
Catena Aurea by AquinasHence we learn that the poison of jealousy may be overcome, but can hardly of itself rest at peace.
Catena Aurea by AquinasAnd no man was able to answer him a word. Here the effect is presented, and it is twofold, because Christ was both respondent and opponent. As opponent: no man was able to answer; Job 9:3: if he will contend with him, he cannot answer him one for a thousand. Likewise, because in responding he had confuted them, therefore there follows, neither durst any man from that day forth ask him any more questions. Therefore you can see that they did not question him so that he might teach them, but so that they might tempt him; Deuteronomy 32:7: ask thy father, and he will declare to thee.
Commentary on MatthewChurch
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
Ἐλθὼν δὲ ὁ Ἰησοῦς εἰς τὰ μέρη Καισαρείας τῆς Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων· τίνα με λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου;
[Заⷱ҇ 67] Прише́дъ же і҆и҃съ во страны̑ кесарі́и фїлі́пповы, вопроша́ше ᲂу҆чн҃кѝ своѧ̑, гл҃ѧ: кого́ мѧ глаго́лютъ человѣ́цы бы́ти, сн҃а чл҃вѣ́ческаго;
Caesarea Philippi is outside Judea in the region of the Gentiles. Why therefore did our Lord not examine his own disciples within the borders of Judea? Why did he go far north into the territory of the Gentiles? But as our insignificance [as Gentiles] works against us, he questioned the disciples in Gentile territory. The result was that by the true and everlasting conviction of the blessed apostle Peter—what flesh and blood had not unveiled, the Father revealed from the heavens. Through faith the Gentiles rather than the Jews would come to acknowledge the Son of God. This indeed occurred in the city of Caesarea—Cornelius who was first among the Gentiles to believe with all his own household, through the holy apostle Peter. The Lord was not inclined to question his own disciples in Judea, when the Jews did not believe that he was the Son of God but regarded him merely as the son of Joseph.
INTERPRETATION OF THE GOSPELS 28(non occ.) As soon as the Lord had taken His disciples out of the teaching of the Pharisees, He then suitably proceeds to lay deep the foundations of the Gospel doctrine; and to give this the greater solemnity, it is introduced by the name of the place, When Jesus came into the coasts of Cæsarea Philippi.
(ap. Anselm.) When about to confirm the disciples in the faith, He would first take away from their minds the errors and opinions of others, whence it follows, And he asked his disciples, saying, Whom do men say that the Son of Man is?
Catena Aurea by AquinasBy asking, Whom do men say that the Son of Man is? He implied that something ought to be thought respecting Him beyond what appeared, for He was the Son of Man. And in thus enquiring after men's opinion respecting Himself, we are not to think that He made confession of Himself; for that which He asked for was something concealed, to which the faith of believers ought to extend itself. We must hold that form of confession, that we so mention the Son of God as not to forget the Son of Man, for the one without the other offers us no hope of salvation; and therefore He said emphatically, Whom do men say that the Son of Man is?
Catena Aurea by Aquinas(Verse 13) And Jesus came into the parts of Caesarea Philippi. This Philip is the brother of Herod, about whom we spoke before, the tetrarch of Ituraea and Trachonitis regions, who built Caesarea, which is now called Paneas, in honor of Tiberius Caesar, and in honor of Caesar, and also named it after himself, Caesarea Philippi, and it is in the province of Phoenicia. He imitated his father Herod, who named Caesarea in honor of August Caesar, which was formerly called the Tower of Straton. And he built, in the name of his daughter Julia, across the Jordan. This place (which is also called Ille) is Caesarea Philippi, where the Jordan River originates at the foot of Mount Lebanon, and it has two springs, one called Jor and the other Dan, which, when mixed together, become the Jordan River.
And he asked his disciples, saying: Whom do men say that the Son of man is? He did not say, whom do men say that I am, but the Son of man: lest he should seem to seek glory from men. And note that wherever it is written in the Old Testament, son of man, in Hebrew it is written as son of Adam. Just as it is in that (also), which we read in the psalm: Sons of men, how long will you be heavy of heart? (Psal. IV, 3), which in Hebrew is said as sons of Adam. But beautifully he asks: Whom do people say the Son of Man is? For those who speak of the Son of Man are humans; but those who understand his divinity are not humans, but gods are called.
Commentary on MatthewThis Philip was the brother of Herod, the tetrarch of Ituræa, and the region of Trachonitis, who gave to the city, which is now called Panæas, the name of Cæsarea in honour of Tiberius Cæsar.
Beautifully is the question put, Whom do men say that the Son of Man is? For they who speak of the Son of Man, are men: but they who understood His divine nature are called not men but Gods.
He says not, Whom, do men say that I am? but, Whom do men say that the Son of Man is? that He should not seem to ask ostentatiously concerning Himself. Observe, that wherever the Old Testament has 'Son of Man,' the phrase in the Hebrew is 'Son of Adam,'
Catena Aurea by AquinasWherefore hath he mentioned the founder of the city? Because there was another besides, Caesarea Stratonis. But not in that, but in this doth He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind.
And wherefore did He not ask them at once their own opinion, but that of the people? In order that when they had told the people's opinion, and then were asked, "But whom say ye that I am?" by the manner of His inquiry they might be led up to a sublimer notion, and not fall into the same low view as the multitude. Accordingly He asks them not at all in the beginning of His preaching, but when He had done many miracles, and had discoursed with them of many and high doctrines, and had afforded so many clear proofs of His Godhead, and of His unanimity with the Father, then He puts this question to them.
And He said not, "Whom say the Scribes and Pharisees that I am?" often as these had come unto Him, and discoursed with Him; but, "Whom do men say that I am?" inquiring after the judgment of the people, as unbiassed. For though it was far meaner than it should be, yet was it free from malice, but the other was teeming with much wickedness.
And signifying how earnestly He desires His Economy to be confessed, He saith, "The Son of Man;" thereby denoting His Godhead, which He doth also in many other places. For He saith, "No man hath ascended up to Heaven, but the Son of Man, which is in Heaven." And again, "But when ye shall see the Son of Man ascend up, where He was before."
Homily on the Gospel of Matthew 54Christ puts this question to His disciples, that from their answer we may learn that there were at that time among the Jews various opinions concerning Christ; and to the end that we should always investigate what opinion men may form of us; that if any ill be said of us, we may cut off the occasions of it; or if any good, we may multiply the occasions of it.
Catena Aurea by AquinasHe enquires the opinions of His disciples and of those without, not because He was ignorant of them; His disciples He asks, that He may reward with due reward their confession of a right faith, and the opinions of those without He enquires, that having the wrong opinions first set forth, it might be proved that the disciples had received the truth of their confession not from common opinion, but out of the hidden treasure of the Lord's revelation.
Catena Aurea by AquinasRather is the nature preserved, though the life blushes; nor does Christ know other men than those with reference to whom He says, "Whom do men say that I am? " And, "As ye would that men should do to you, do ye likewise so to, them.
ScorpiacePeter alone do I find-through (the mention of) his "mother-in-law" ,-to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him, was destined to appoint every grade of her Order from monogamists.
On MonogamyJesus asks this in order that we might know what opinions about him were current among the Jews. [He also asks] so that we might learn to inquire intently into what people are saying about him, and if it is bad, to remove the causes, or if complimentary, to increase them. But he said "Son of man" in order to show that he himself not only appears to be but in fact unchangeably is man, and again, is true God. [It is] not as if he were divided into different species, one part God and one part man; rather one may address him as Son of man with no doubt that this very same one is also the Son of God.
FRAGMENT 101.5When Jesus came to the region of Caesarea Philippi, He asked His disciples, saying, Whom do men say that I the Son of Man am? The evangelist mentions the founder of the city, Philip, because there is another Caesarea, of Strato, and it was not in the latter, but in the former, that Christ asked them the question. He leads the disciples far away from the Jews so that they could speak boldly without fear of anyone. First He asks for the opinion of the multitude so that the disciples would be directed upwards to a greater understanding and not fall into the same lowliness of understanding as that of the people. He does not ask them, "Who do the Pharisees say that I am?" but "Who do men say?" referring to the guileless multitude.
Commentary on MatthewAbove, the Lord taught that the evangelical doctrine must be kept pure from the leaven of the Jews; here he teaches its eminence. And first, with regard to faith in the two natures, namely of the divinity and the humanity; second, with regard to faith in the passion, at from that time Jesus began to show to his disciples etc.; third, with regard to faith in the judicial power, at for the Son of man shall come in the glory of his Father. Concerning the first: first, the opinion of the crowds about Christ is sought out; second, the faith of the disciples, at but whom do you say that I am? Concerning the first: first, the place is set forth; second, Christ's question, at whom do men say that the Son of man is? Third, Peter's response, at but they said etc. He says therefore Jesus came into the parts of Caesarea; and not only this, but he added Philippi, because there were two Caesareas, namely Caesarea of Traco, where Peter was sent to Cornelius; and this other one, which is otherwise called Paneas. The first was established by Herod in honor of Caesar Augustus; Philip built this one in honor of Tiberius. But why did the Lord raise this question here? It must be said that this city was situated at the borders of the Jews; therefore, before he wished to inquire about the faith, he drew them away from the Jews. Similarly it is found that the Lord, leading the Jews out of Egypt, did not lead them out through the lands of the Philistines, as is found in Exod. 13:17. Consequently the question is set forth: and he asked his disciples etc. A wise man, when he asks, teaches, as Jerome says. Hence in many things we are instructed, that we should be solicitous about what is said of us: so that if it is evil, we may correct it; if good, that we may preserve and multiply it. Hence take care of a good name; for this shall continue with thee, more than a thousand treasures precious and great, Ecclus. 41:15. Hence Christ asked what was said about him. Likewise, those who know the divinity are called gods, Ps. 81:6: I have said: you are gods; but those who know the humanity are called men; hence it is said whom do men say that the Son of man is? But, as Hilary says, Christ appeared to be only a man: therefore he wished them to know that he was something other than a mere man. Hence by this he gives to understand that there was something else in him. Likewise the humility of Christ is shown, because he confesses himself Son of man, according to that saying above 11:29: learn of me, because I am meek and humble of heart.
Commentary on MatthewAnd they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
οἱ δὲ εἶπον· οἱ μὲν Ἰωάννην τὸν βαπτιστήν, ἄλλοι δὲ Ἠλίαν, ἕτεροι δὲ Ἱερεμίαν ἢ ἕνα τῶν προφητῶν.
Ѻ҆ни́ же рѣ́ша: ѻ҆́ви ᲂу҆́бѡ і҆ѡа́нна крⷭти́телѧ, и҆ні́и же и҆лїю̀, дрꙋзі́и же і҆еремі́ю и҆лѝ є҆ди́наго ѿ прⷪ҇рѡ́къ.
(non occ.) So by this instance of the Apostles, the followers of the Bishops are instructed, that whatever opinions they may hear out of doors concerning their Bishops, they should tell them to them.
Catena Aurea by Aquinas(Verse 14.) But they said: Some say John the Baptist, others Elijah, and others Jeremiah, or one of the prophets. Jesus says to them, I wonder that some interpreters seek the reasons for each individual's errors, and weave a lengthy argument about why some thought that our Lord Jesus Christ was John, others Elijah, others Jeremiah, or one of the prophets. If they could be mistaken about Elijah and Jeremiah, how did Herod mistake John, saying: I myself beheaded John, he has risen from the dead, and powers are at work in him (Mark 6:16).
Commentary on MatthewIt was as easy for the multitudes to be wrong in supposing Him to be Elias and Jeremias, as Herod in supposing Him to be John the Baptist; whence I wonder that some interpreters should have sought for the causes of these several errors.
Catena Aurea by AquinasThen, since they said, "Some John the Baptist, some Elias, some Jeremias, or one of the prophets," and set forth their mistaken opinion, He next added, "But whom say ye that I am?" calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, saith, "But whom say ye that I am?" that is, "ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me."
Homily on the Gospel of Matthew 54Just look at the differences of opinion among the Jews about Jesus. Some, following corrupt thinking, said he was John the Baptist (for example, Herod the tetrarch, who asked his servants, "Is this John the Baptizer now risen from the dead and, because of this, with powers at work in him?") Others said that Elijah is now the one called Jesus. He has either been born a second time or he has been alive somewhere all along and is now appearing again. Some suggested Jeremiah was Jesus, and not that Jeremiah was a type of Christ. This comes perhaps from a mistaken interpretation of a passage in the beginning of Jeremiah about Christ's prophecy unfulfilled in the time of the prophet but beginning to be fulfilled in Jesus, whom God set up over nations and kingdoms "to root up, and to build up, and to transplant."
COMMENTARY ON MATTHEW 12.9Then the disciples recount the divers opinions of the Jews relating to Christ; And they said, Some say John the Baptist, following Herod's opinion; others Elias, (vid. Matt. 14:2.) supposing either that Elias had gone through a second birth, or that having continued alive in the body, He had at this time appeared; others Jeremias, whom the Lord had ordained to be Prophet among the Gentiles, not understanding that Jeremias was a type of Christ; or one of the Prophets, in a like way, because of those things which God spoke to them through the Prophets, yet they were not fulfilled in them, but in Christ.
Catena Aurea by AquinasIn the same way they had supposed that Christ was Jeremiah. Perhaps they knew that the Lord had wisdom from his birth and was without peer in his teaching. Something similar was thought of Jeremiah, in that as a child he was singled out for prophecy and that without human training he was the prophet of a greater prophet who was to follow.
FRAGMENT 91And they said, Some say that Thou art John the Baptist: some, Elijah; and others, Jeremiah, or one of the prophets. Among those who called Him John was Herod, who thought that John after rising from the dead had also received the gift of working miracles. Those who thought He was Elijah did so because of the way in which Christ rebuked and because Elijah was expected to return. Those who thought He was Jeremiah, did so because of His natural wisdom acquired without any instruction. For while Jeremiah was yet a child, he was commanded to prophesy.
Commentary on MatthewConsequently the opinion of the crowds is set forth: but they said: some, John the Baptist etc. Different people thought different things about Christ. The Pharisees blasphemed Christ, but the crowds called him a prophet; hence Luke 7:16: a great prophet is risen up among us etc. They said he was John by reason of authority, because John preached penance; above 3:2: do penance, for the kingdom of heaven is at hand. Therefore they believed him to be John, because Christ similarly began do penance, for the kingdom of heaven is at hand, as above 4:17. Likewise they held the prophet Elias in reverence; Mal. 4:5: behold, I will send you Elias the prophet, before the coming of the great and dreadful day of the Lord. Hence they believed him to be Elias on account of the power of his speech and the force of his preaching; Ecclus. 48:1: and Elias the prophet stood up as a fire, and his word burnt like a torch. And of Christ it is said above 7:29 that he was teaching them as one having authority. Likewise, on account of the eminence of his life, they believed him to be Jeremias, of whom the Lord says: before I formed thee in the womb, I knew thee; and before thou camest forth out of the womb, I sanctified thee, Jer. 1:5. And in Jer. 40 it is found that he was honored by the Gentiles. So Christ was held in reverence by foreigners; but by the Jews he was blasphemed: therefore they compared him to Jeremias. But how did they say he was Elias? Because it is found in 4 Kings 2:11 that he was taken up, and that he was still living, and that he had been promised to the Jews for their salvation, as is found in Mal. 4:5. Because some held the transmigration of souls, and therefore according to this opinion it could be that the soul of Elias had entered another body.
Commentary on MatthewHe saith unto them, But whom say ye that I am?
λέγει αὐτοῖς· ὑμεῖς δὲ τίνα με λέγεται εἶναι;
Гл҃а и҆̀мъ (і҆и҃съ): вы́ же кого́ мѧ глаго́лете бы́ти;
When they had presented diverse human origins concerning him, he asked what they themselves thought about him. Peter answered, "You are the Christ, the Son of the living God." But Peter had pondered the nature of the question. For the Lord had said, "Whom do men say that the Son of man is?" Certainly his human body indicated he was a Son of man. But by adding "Who do you say that I am?" Jesus indicated that they should consider something besides what he seemed in himself, for he was a Son of man. Therefore what judgment concerning himself did he desire? It was a secret he was asking about, into which the faith of those who believe ought to extend itself.
Commentary on Matthew 16.6(Verse 15, 16.) But who do you say that I am? Simon Peter answered and said: You are the Christ, the Son of the living God. Wise reader, take note that from the following text and the discourse, the apostles are not called men, but gods. For when he had said: Who do men say that the Son of man is, he added: But who do you say that I am? To them, who are men, forming their opinions based on human things; but to you, who are gods, what do you think of me being? Peter, speaking on behalf of all the apostles, declares: You are the Christ, the Son of the living God. He calls Him the living God, in distinction from those gods who are thought to be gods but are dead: Saturn, Jupiter, Venus, Minerva (or Ceres), Bacchus, Hercules, and other monstrous idols.
Commentary on MatthewObserve how by this connection of the discourse the Apostles are not styled men but Gods. For when He had said, Whom say ye that the Son of Man is? Ho adds, Whom say ye that I am? as much as to say, They being men think of Me as man, ye who are Gods, whom do you think Me?
He calls Him the living God, in comparison of those gods who are esteemed gods, but are dead; such, I mean, as Saturn, Jupiter, Venus, Hercules, and the other monsters of idols.
Catena Aurea by AquinasThen, since they said, "Some John the Baptist, some Elias, some Jeremias, or one of the prophets," and set forth their mistaken opinion, He next added, "But whom say ye that I am?" calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, saith, "But whom say ye that I am?" that is, "ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me."
Homily on the Gospel of Matthew 54He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Once again Peter leaps forward with fervor and confesses that He is truly the Son of God. He did not say, "Thou art the anointed one, a son of God," without the article "the," but with the article, "the Son," that is, He Who is the One and the Only, not a son by grace, but He Who is begotten of the same essence as the Father. For there were also many other christs, anointed ones, such as all the priests and kings; but the Christ, with the article, there is but One.
Commentary on MatthewJesus saith to them: but whom do you say that I am? Here the faith of the disciples is sought out. And first, the question is set forth; second, the response; third, the approval. The second is at Peter answering; the third is at and Jesus answering etc. Jesus saith to them: but whom do you say that I am? As if to say: so say the crowds; but because more has been entrusted to you, therefore more is required of you. You have seen the miracles, therefore you ought to have a higher opinion. But why did he ask? Did he not know? Indeed he knew, but he wished them to merit by their confession; Rom. 10:10: with the heart we believe unto justice, but with the mouth confession is made unto salvation. Hence they are more meritorious, the more they are set apart, and just as to crowds knowing lower things, they should not answer with greater things, and therefore etc.
Commentary on MatthewAnd Simon Peter answered and said, Thou art the Christ, the Son of the living God.
ἀποκριθεὶς δὲ Σίμων Πέτρος εἶπε· σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.
Ѿвѣща́въ же сі́мѡнъ пе́тръ речѐ: ты̀ є҆сѝ хрⷭ҇то́съ, сн҃ъ бг҃а жива́гѡ.
Peter did not say "you are a Christ" or "a son of God" but "the Christ, the Son of God." For there are many christs by grace, who have attained the rank of adoption [as sons], but [there is] only one who is by nature the Son of God. Thus, using the definite article, he said, the Christ, the Son of God. And in calling him Son of the living God, Peter indicates that Christ himself is life and that death has no authority over him. And even if the flesh, for a short while, was weak and died, nevertheless it rose again, since the Word, who indwelled it, could not be held under the bonds of death.
FRAGMENT 190Did the Lord not know what people called him? But by questioning he brought forth the conviction of the apostle Peter and left for us in the future a strong affirmation of faith. For the Lord questioned not only Peter but all the apostles when he said, "Who do you say that I am?" Yet one on behalf of all answered the King, who is in due time to judge the whole world. He is God, both God and man. How miserable does this make those who are false teachers and strangers now, and to be judged in eternity. If Christ is the Son of God, by all means he is also God. If he is not God, he is not the Son of God. But since he himself is the Son, and as the Son takes up all things from the Father, let us hold this same one inseparably in our heart because there is no one who escapes his hand.
INTERPRETATION OF THE GOSPELS 28This is the true and unalterable faith, that from God came forth God the Son, who has eternity out of the eternity of the Father. That this God took unto Him a body and was made man is a perfect confession. Thus He embraced all in that He here expresses both His nature and His name, in which is the sum of virtues.
Catena Aurea by AquinasWhat then saith the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own, Peter springs forward, and anticipates them, and saith, "Thou art the Christ, the Son of the living God."
Homily on the Gospel of Matthew 54Peter denied that Jesus was any of those things which the Jews supposed, by his confession, Thou art the Christ, which the Jews were ignorant of; but he added what was more, the Son of the living God, (Ezek. 33:11.) who had said by his Prophets, I live, saith the Lord. And therefore was He called the living Lord, but in a more especial manner as being eminent above all that had life; for He alone has immortality, and is the fount of life, wherefore He is rightly called God the Father; for He is life as it were flowing out of a fountain, who said, I am the life. (John 14:6.)
It must be enquired in this place whether, when they were first sent out, the disciples knew that He was the Christ. For this speech shows that Peter then first confessed Him to be the Son of the living God. And look whether you can solve a question of this sort, by saying that to believe Jesus to be the Christ is less than to know Him; and so suppose that when they were sent to preach they believed that Jesus was the Christ, and afterwards as they made progress they knew Him to be so. Or must we answer thus; That then the Apostles had the beginnings of a knowledge of Christ, and knew some little concerning Him; and that they made progress afterwards in the knowledge of Him, so that they were able to receive the knowledge of Christ revealed by the Father, as Peter, who is here blessed, not only for that he says, Thou art the Christ, but much more for that he adds, the Son of the living God.
Catena Aurea by AquinasAnd by a remarkable distinction it was that the Lord Himself puts forward the lowliness of the humanity which He had taken upon Him, while His disciple shows us the excellence of His divine eternity.
Catena Aurea by AquinasThis (divine relationship) Nathanµl at once recognised in Him, even as Peter did on another occasion: "Thou art the Son of God." And He affirmed Himself that they were quite right in their convictions; for He answered Nathanµl: "Because I said, I saw thee under the fig-tree, therefore dose thou believe?" And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven.
Against PraxeasAgain, when Martha in a later passage acknowledged Him to be the Son of God, she no more made a mistake than Peter and Nathanµl had; and yet, even if she had made a mistake, she would at once have learnt the truth: for, behold, when about to raise her brother from the dead, the Lord looked up to heaven, and, addressing the Father, said-as the Son, of course: "Father, I thank Thee that Thou always hearest me; it is because of these crowds that are standing by that I have spoken to Thee, that they may believe that Thou hast sent me.
Against PraxeasAnd Peter answering, said: thou art Christ, the Son of the living God. He answers for himself and for the others; but he answers more frequently, and in this a perfect faith is touched upon, because faith in the humanity is touched upon. Thou art Christ, i.e., the anointed one. And it is evident that he was anointed with the oil of the Holy Spirit. Anointing does not belong to him according to his divinity, because it proceeds from the divinity itself, but according to his humanity. He says this, therefore, so that they might esteem the humanity of Christ differently than the crowds did. But it is asked why they called him a prophet. A prophet was anointed, as is found concerning Eliseus. Kings were anointed, as is found concerning Saul; likewise priests, as is found in Leviticus. And all these things are implied in the name of Christ: because he is called king, as Jer. 23:5: a king shall reign, and shall be wise. Likewise priest; Ps. 109:4: thou art a priest forever according to the order of Melchisedech. Likewise prophet: the Lord thy God will raise up to thee a prophet of thy nation and of thy brethren etc., Deut. 18:15. Likewise, he not only confessed the humanity, but having penetrated the shell, he transcended even to the divinity, saying thou art the Son of God. For others said he was a blasphemer; hence John 10:33: for a good work we stone thee not, but for blasphemy; because that thou, being a man, makest thyself God. But this man recognizes him as the Son of God. And he says the living God, to exclude the error of the Gentiles, who said that certain dead men were gods, such as Jupiter etc., as is found in Wis. 13:2ff. Likewise, some called dead and lifeless elements gods, such as earth, fire, etc., as is found in Wis. 13; but this man says the Son of the living God. But it should be known that when God is called the living God, and a man is called a living man, of man it is said by participation in life; but of God it is said because he is the fount of life; Ps. 35:10: for with thee is the fountain of life. And in John 14:6: I am the way, and the truth, and the life.
Commentary on MatthewAnd Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτῷ· μακάριος εἶ, Σίμων Βαριωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ σοι, ἀλλ᾿ ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς.
И҆ ѿвѣща́въ і҆и҃съ речѐ є҆мꙋ̀: бл҃же́нъ є҆сѝ, сі́мѡне, ва́ръ і҆ѡ́на, ꙗ҆́кѡ пло́ть и҆ кро́вь не ꙗ҆вѝ тебѣ̀, но ѻ҆ц҃ъ мо́й, и҆́же на нб҃сѣ́хъ:
This definition is not something we have made up; Theology is, in a sense, an experimental science. It is simple religions that are the made-up ones. When I say it is an experimental science 'in a sense', I mean that it is like the other experimental sciences in some ways, but not in all. If you are a geologist studying rocks, you have to go and find the rocks. They will not come to you, and if you go to them they cannot run away. The initiative lies all on your side. They cannot either help or hinder. But suppose you are a zoologist and want to take photos of wild animals in their native haunts. That is a bit different from studying rocks. The wild animals will not come to you: but they can run away from you. Unless you keep very quiet, they will. There is beginning to be a tiny little trace of initiative on their side.
Now a stage higher; suppose you want to get to know a human person. If he is determined not to let you, you will not get to know him. You have to win his confidence. In this case the initiative is equally divided—it takes two to make a friendship.
When you come to knowing God, the initiative lies on His side. If He does not show Himself, nothing you can do will enable you to find Him.
Mere Christianity, Book 4 Chapter 2: The Three-Personal GodThis confession of Peter met a worthy reward, for that he had seen the Son of God in the man. Whence it follows, Jesus answered and said unto him, Blessed art thou, Simon Barjonas, for flesh and blood has not revealed this unto thee, but my Father who is in heaven.
Otherwise; He is blessed, because to have looked and to have seen beyond human sight is matter of praise, not beholding that which is of flesh and blood, but seeing the Son of God by the revelation of the heavenly Father; and he was held worthy to be the first to acknowledge the divinity which was in Christ.
Catena Aurea by Aquinas(Verse 17.) But Jesus answered and said to him: Blessed are you, Simon Barjona, for flesh and blood has not revealed this to you, but my Father who is in heaven. The Apostles answer on behalf of Jesus. Peter had said: You are the Christ, the Son of the living God; a true confession has received a reward: Blessed are you, Simon Barjona. Why? because flesh and blood did not reveal this to you, but the Father revealed it. What flesh and blood could not reveal, has been revealed by the grace of the Holy Spirit. Therefore, from confession, it obtains the name which has revelation from the Holy Spirit, whose son is also to be called. For indeed, Barjona in our language means son of a dove. Others simply understand that Simon, that is, Peter, is the son of John, according to the question in another place: Simon, son of John, do you love me? (John 21:15) He answered: Lord, you know. And by the fault of the writers, it is corrupted so that instead of Bar Joanna, that is, son of John, it is written Barjona, with one syllable removed. Joanna, however, means 'by the grace of the Lord.' Both names can be understood mystically, as both the dove represents the Holy Spirit and grace represents the spiritual gift of God. Also, what is said, 'For flesh and blood has not revealed this to you,' is compared to the apostolic narrative where it says, 'I did not immediately confer with flesh and blood' (Galatians 1:16), signifying the Jews as flesh and blood, so that here also it may be demonstrated in a different sense that Christ, the Son of God, was revealed to him not through the teaching of the Pharisees, but through the grace of God.
Commentary on MatthewThis return Christ makes to the Apostle for the testimony which Peter had spoken concerning Him, Thou art Christ, the Son of the living God. The Lord said unto him, Blessed art thou, Simon Bar-jonas? Why? Because flesh and blood has not revealed this unto thee, but My Father. That which flesh and blood could not reveal, was revealed by the grace of the Holy Spirit. By his confession then he obtains a title, which should signify that he had received a revelation from the Holy Spirit, whose son he shall also be called; for Barjonas in our tongue signifies The son of a dove. Others take it in the simple sense, that Peter is the son of Johnq, according to that question in another place, Simon, son of John, lovest thou me? (John 21:15.) affirming that it is an error of the copyists in writing here Barjonas for Barjoannas, dropping one syllable. Now Joanna is interpreted 'The grace of God.' But either name has its mystical interpretation; the dove signifies the Holy Spirit; and the grace of God signifies the spiritual gift.
Compare what is here said, flesh and blood hath not revealed it unto thee, with the Apostolic declaration, Immediately I was not content with flesh and blood, (Gal. 1:16.) meaning there by this expression the Jews; so that here also the same thing is shown in different words, that not by the teaching of the Pharisees, but by the grace of God, Christ was revealed to him the Son of God.
Catena Aurea by AquinasWhat then saith Christ? "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee."
Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, "Truly He is Son of God," those, I mean, who were in the vessel after the tempest, which they saw, and were not blessed, although of course they spake truly. For they confessed not such a Sonship as Peter, but accounted Him to be truly Son as one of the many, and though peculiarly so beyond the many, yet not of the same substance.
And Nathanael too said, "Rabbi, Thou art the Son of God, Thou art the King of Israel;" and so far from being blessed, he is even reproved by Him, as having said what was far short of the truth. He replied at least, "Because I said unto thee, I saw thee under the fig-tree, believest thou? thou shalt see greater things than these."
Why then is this man blessed? Because he acknowledged Him very Son. Wherefore you see, that while in those former instances He had said no such thing, in this case He also signifies who had revealed it. That is, lest his words might seem to the many (because he was an earnest lover of Christ) to be words of friendship and flattery, and of a disposition to show favor to Him, he brings forward the person who had made them ring in his soul; to inform thee that Peter indeed spake, but the Father suggested, and that thou mightest believe the saying to be no longer a human opinion, but a divine doctrine.
And wherefore doth He not Himself declare it, nor say, "I am the Christ," but by His question establish this, bringing them in to confess it? Because so to do was both more suitable to Him, yea necessary at that time, and it drew them on the more to the belief of the things that were said.
Seest thou how the Father reveals the Son, how the Son the Father? For "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son will reveal Him." It cannot therefore be that one should learn the Son of any other than of the Father; neither that one should learn the Father of any other than of the Son. So that even hereby, their sameness of honor and of substance is manifest.
Homily on the Gospel of Matthew 54But in heavenly things every spiritual sin is a gate of hell, to which are opposed the gates of righteousness.
He does not express what it is which they shall not prevail against, whether the rock on which He builds the Church, or the Church which He builds on the rock; but it is clear that neither against the rock nor against the Church will the gates of hell prevail.
Wherefore if we, by the revelation of our Father who is in heaven, shall confess that Jesus Christ is the Son of God, having also our conversation in heaven, to us also shall be said, Thou art Peter; for every one is a Rock who is an imitator of Christ. But against whomsoever the gates of hell prevail, he is neither to be called a rock upon which Christ builds His Church; neither a Church, or part of the Church, which Christ builds upon a rock.
Catena Aurea by AquinasThe case of Peter escaped his memory, who, although he was a man of the law, was not only chosen by the Lord, but also obtained the testimony of possessing knowledge which was given to him by the Father. He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick.
Against Marcion Book IVAnd He affirmed Himself that they were quite right in their convictions; for He answered Nathanµl: "Because I said, I saw thee under the fig-tree, therefore dose thou believe?" And in the same manner He pronounced Peter to be "blessed," inasmuch as "flesh and blood had not revealed it to him"-that he had perceived the Father-"but the Father which is in heaven." By asserting all this, He determined the distinction which is between the two Persons: that is, the Son then on earth, whom Peter had confessed to be the Son of God; and the Father in heaven, who had revealed to Peter the discovery which he had made, that Christ was the Son of God.
Against PraxeasWhen acknowledged by Peter as the "Christ (the Son) of God," He does not deny the relation.
Against PraxeasThis is not the property of Peter alone, but it came about on behalf of every human being. Having said that his confession is a rock, he stated that upon this rock I will build my church. This means he will build his church upon this same confession and faith. For this reason, addressing the one who first confessed him with this title, on account of his confession he applied to him this authority, too, as something that would become his, speaking of the common and special good of the church as pertaining to him alone. It was from this confession, which was going to become the common property of all believers, that he bestowed upon him this name, the rock. In the same way also Jesus attributes to him the special character of the church, as though it existed beforehand in him on account of his confession. By this he shows, in consequence, that this is the common good of the church, since also the common element of the confession was to come to be first in Peter. This then is what he says, that in the church would be the key of the kingdom of heaven. If anyone holds the key to this, to the church, in the same way he will also hold it for all heavenly things. He who is counted as belonging to the church and is recognized as its member is a partaker and an inheritor of heaven. He who is a stranger to it, whatever his status may be, will have no communion in heavenly things. To this very day the priests of the church have expelled those who are unworthy by this saying and admitted those who have become worthy by repentance.
FRAGMENT 92And Jesus answered and said unto him, Blessed art thou, Simon Bar Jona: for flesh and blood hath not revealed it unto thee, but My Father Who is in heaven. He calls Peter blessed for having received knowledge by divine grace. And by commending Peter, He thereby shows the opinions of other men to be false. For He calls him "Bar Jona," that is, "son of Jona," as if saying, "Just as you are the son of Jona, so am I the Son of My Father in heaven, and of one essence with Him." He calls this knowledge "revelation," speaking of hidden and unknown things that were disclosed by the Father.
Commentary on MatthewAnd Jesus answering etc. Here, first, he approves his confession; second, he commands it to be kept silent, at then he charged his disciples to tell no one that he was Jesus the Christ. Concerning the first: first, he approves this confession by commending the one confessing; second, by the reward, at and I say to thee that thou art Peter etc. Hence he says Jesus answered: blessed art thou, Simon Bar-Jona. Bar means the same as son; Jona means the same as dove: by its very name. Hence Bar-Jona, i.e., son of the dove. And the response of Christ seems to correspond to the confession of Peter. Because he had confessed him the Son of God, Jesus in turn calls him son of the dove, namely of the Holy Spirit, because this confession could not have been made except by the Holy Spirit. But it is believed that originally it was said Bar-Iona, i.e., son of John, but through a corruption of the text it was rendered thus. But what is this? Had not others also confessed him Son of God? Indeed, we read of Nathanael in John 1:49. Likewise those who were in the boat, above in chapter 9. Why then is Peter called blessed here, and not the others? Because the others had confessed him as an adopted son, but this man as the natural Son; therefore he is called blessed above the rest, because he first confessed the divinity. Origen says: it seems that before this he had not made such a confession. But how then did he send them to preach? He responds that from the beginning they did not preach that he was the Christ, but they preached penance. Likewise it may be that they preached Christ; but here for the first time that he was the Son of God. Therefore here he specially rewards. Blessed art thou, Simon etc., because blessedness is in knowledge; John 17:3: this is eternal life: that they may know thee, the only true God. But there is a twofold knowledge: one that is through natural reason, another that is above reason. The first does not bring about blessedness, because it is uncertain: hence it does not satisfy the intellect; but blessedness ought to satisfy the natural appetite, and this will be had in the fatherland; Isa. 64:4: eye hath not seen, nor ear heard, what things God hath prepared for them that love him. Therefore in this life, the more anyone can perceive of this knowledge, the more blessed he is; Prov. 3:13: blessed is the man that findeth wisdom. Hence he says blessed art thou, because you are beginning to be blessed. Because flesh and blood hath not revealed it to thee. This can be expounded so that flesh and blood are taken for carnal friends; Gal. 1:16: immediately I condescended not to flesh and blood. Hence flesh and blood hath not revealed it to thee, i.e., you did not have this from the tradition of the Jews, but from the revelation of God. Likewise, in Christ there was flesh, and blood, and divinity; therefore, because Peter did not look to the flesh and blood, it is said to him blessed art thou, because you do not judge according to what flesh and blood reveals, but according to what my Father reveals. Or you do not have this from natural industry, but from my Father. For no one knoweth the Son but the Father, Luke 10:22. For it belongs to him to manifest, whose it is to know. Hence no one knoweth, save him to whom the Father willeth to reveal; Dan. 2:28: there is a God in heaven that revealeth mysteries.
Commentary on MatthewAnd I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.
κἀγὼ δέ σοι λέγω ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.
и҆ а҆́зъ же тебѣ̀ гл҃ю, ꙗ҆́кѡ ты̀ є҆сѝ пе́тръ, и҆ на се́мъ ка́мени сози́ждꙋ цр҃ковь мою̀, и҆ врата̀ а҆́дѡва не ѡ҆долѣ́ютъ є҆́й:
(de Cons. Ev. ii. 53.) But let none suppose that Peter received that name here; he received it at no other time than where John relates that it was said unto him, Thou shalt be called Cephas, which is interpreted, Peter. (John 1:42.)
(Retract. i. 21.) I have said in a certain place of the Apostle Peter, that it was on him, as on a rock, that the Church was built. But I know that since that I have often explained these words of the Lord, Thou art Peter, and on this rock will I build my Church, as meaning upon Him whom Peter had confessed in the words, Thou art Christ, the Son of the living God; and so that Peter, taking his name from this rock, would represent the Church, which is built upon this rock. For it is not said to him, Thou art the rock, but, Thou art Peter. (1 Cor. 10:4.) But the rock was Christ, whom because Simon thus confessed, as the whole Church confesses Him, he was named Peter. Let the reader choose whether of these two opinions seems to him the more probable.
Catena Aurea by AquinasBecause outside the unity of faith and charity, which makes us children and members of the Church, no one can be saved: therefore, if the Sacraments are received outside her, they are not received unto salvation, although they are true Sacraments; but they can become useful if one returns to holy mother Church, the sole bride of Christ, whose children alone Christ the bridegroom considers worthy of eternal inheritance.
Whence Augustine against the Donatists writes: "The baptism of the Church can exist outside the Church, but the gift of the blessed life is found only within the Church, which was also founded upon the rock, which received the keys of binding and loosing. This is the one Church which holds and possesses all the power of her bridegroom and Lord, through which conjugal power she can even bear children from handmaids, who, if they are not proud, will be called to the lot of inheritance; but if they are proud, they will remain outside."
Breviloquium, Part 6Matthew sixteen: You are Peter, and upon this rock I will build my Church, etc., up to that point: it shall be loosed in heaven also; but it is established that he who can loose and bind all must be obeyed by all: therefore God so instituted the Church that one would be obeyed by all. But the Church is to be ruled and governed as it was instituted by the Lord: therefore, according to divine institution, all must obey one, namely the Supreme Pontiff.
Disputed Questions on Evangelical Perfection, Question 4And this is what Cyprian says: "The Lord speaks to Peter: I say to you, that you are Peter, and upon this rock, etc. Upon one He builds the Church, and the beginning proceeds from unity, so that the Church of Christ may be shown to be one: the episcopate is one, of which a part is held by each one in its entirety: and the Church is one, which extends more broadly in multitude the increase of its fruitfulness. As there are many rays, but one light, and the branches of a tree are many, but the strength is one, founded on a tenacious root: and as from one fountain many streams flow, and although the multiplicity may seem diffused by the bounty of overflowing abundance, yet unity is preserved whole in the origin: so also the Church of God, suffused with light, extends its rays through the whole world: yet it is one that is diffused everywhere, nor is the unity of the body separated." Cyprian therefore intends that because the Church is one dove, one episcopate, one body, it ought to have been founded upon one preeminent pastor, namely Peter, as upon one bishop and head and bridegroom.
Disputed Questions on Evangelical Perfection, Question 4The gates of hell shall not prevail against the church; and again he declares that all the world shall be filled with his doctrine, even as the three measures of meal, in which the woman hid the leaven, were all leavened throughout and made one by that leaven. And again: The Gospel shall be preached throughout the whole world: and along with it shall the woman too be told of who did him a kindness—and we see that all these predictions have been fulfilled. For the Christians who were at one time persecuted by the Greeks and Jews have conquered, and drawn their persecutors over to their own side. In like manner we see that the Church has never been destroyed, but that its adherents have been greatly multiplied, and that similarly the whole earth has been filled with the doctrine of the Lord Christ, and is still being filled, and that the gospel is preached throughout all the world.
The Christian Topography, Book 3CYRIL OF ALEXANDRIA.s; According to this promise of the Lord, the Apostolic Church of Peter remains pure and spotless from all leading into error, or heretical fraud, above all Heads and Bishops, and Primates of Churches and people, with its own Pontiffs, with most abundant faith, and the authority of Peter. And while other Churches have to blush for the error of some of their members, this reigns alone immoveably established, enforcing silence, and stopping the mouths of all heretics; and wet, not drunken with the wine of pride, confess together with it the type of truth, and of the holy apostolic tradition.
Catena Aurea by Aquinaswhile we can if we choose see the Church amid a mob of Mithraic or Manichean superstitions squabbling and killing each other at the end of the Empire, while we can if we choose imagine the Church killed in the struggle and some other chance cult taking its place, we shall be the more surprised (and possibly puzzled) if we meet it two thousand years afterwards rushing through the ages as the winged thunderbolt of thought and everlasting enthusiasm; a thing without rival or resemblance; and still as new as it is old.
The Everlasting Man, Introduction: The Plan of This Book (1925)But this madness has remained sane. The madness has remained sane when everything else went mad. The madhouse has been a house to which, age after age, men are continually coming back as to a home. That is the riddle that remains; that anything so abrupt and abnormal should still be found a habitable and hospitable thing. I care not if the sceptic says it is a tall story; I cannot see how so toppling a tower could stand so long without foundation. Still less can I see how it could become, as it has become, the home of man. Had it merely appeared and disappeared, it might possibly have been remembered or explained as the last leap of the rage of illusion, the ultimate myth of the ultimate mood, in which the mind struck the sky and broke. But the mind did not break. It is the one mind that remains unbroken in the break-up of the world. If it were an error, it seems as if the error could hardly have lasted a day. If it were a mere ecstasy, it would seem that such an ecstasy could not endure for an hour. It has endured for nearly two thousand years; and the world within it has been more lucid, more levelheaded, more reasonable in its hopes, more healthy in its instincts, more humorous and cheerful in the face of fate and death, than all the world outside. For it was the soul of Christendom that came forth from the incredible Christ; and the soul of it was common sense.
The Everlasting Man, Conclusion: The Summary of This Book (1925)This is the final fact, and it is the most extraordinary of all. The faith has not only often died but it has often died of old age. It has not only been often killed but it has often died a natural death; in the sense of coming to a natural and necessary end. It is obvious that it has survived the most savage and the most universal persecutions from the shock of the Diocletian fury to the shock of the French Revolution. But it has a more strange and even a more weird tenacity; it has survived not only war but peace. It has not only died often but degenerated often and decayed often; it has survived its own weakness and even its own surrender. We need not repeat what is so obvious about the beauty of the end of Christ in its wedding of youth and death. But this is almost as if Christ had lived to the last possible span, had been a white-haired sage of a hundred and died of natural decay, and then had risen again rejuvenated, with trumpets and the rending of the sky. It was said truly enough that human Christianity in its recurrent weakness was sometimes too much wedded to the powers of the world; but if it was wedded it has very often been widowed. It is a strangely immortal sort of widow. An enemy may have said at one moment that it was but an aspect of the power of the Caesars; and it sounds as strange to-day as to call it an aspect of the Pharaohs. An enemy might say that it was the official faith of feudalism; and it sounds as convincing now as to say that it was bound to perish with the ancient Roman villa. All these things did indeed run their course to its normal end; and there seemed no course for the religion but to end with them. It ended and it began again.
The Everlasting Man, The Five Deaths of the Faith (1925)Christ founded the Church with two great figures of speech; in the final words to the Apostles who received authority to found it. The first was the phrase about founding it on Peter as on a rock; the second was the symbol of the keys. About the meaning of the former there is naturally no doubt in my own case; but it does not directly affect the argument here save in two more secondary aspects. It is yet another example of a thing that could only fully expand and explain itself afterwards, and even long afterwards. And it is yet another example of something the very reverse of simple and self-evident even in the language, in so far as it described a man as a rock when he had much more the appearance of a reed.
The Everlasting Man, Part II, Chapter IV: The Witness of the Heretics (1925)When Christ at a symbolic moment was establishing His great society, He chose for its corner-stone neither the brilliant Paul nor the mystic John, but a shuffler, a snob a coward—in a word, a man. And upon this rock He has built His Church, and the gates of Hell have not prevailed against it. All the empires and the kingdoms have failed, because of this inherent and continual weakness, that they were founded by strong men and upon strong men. But this one thing, the historic Christian Church, was founded on a weak man, and for that reason it is indestructible. For no chain is stronger than its weakest link.
Heretics, Ch. 4: Mr. Bernard Shaw (1905)(interlin.) That is, shall not separate it from the love and faith of Me.
Catena Aurea by AquinasBut in this bestowing of a new name is a happy foundation of the Church, and a rock worthy of that building, which should break up the laws of hell, burst the gates of Tartarus, and all the shackles of death. And to show the firmness of this Church thus built upon a rock, He adds, And the gates of hell shall not prevail against it.
Catena Aurea by AquinasI myself am convinced by the Petrine claims, nor looking around the world does there seem much doubt which (if Christianity is true) is the True Church, the temple of the Spirit* dying but living, corrupt but holy, self-reforming and rearising. But for me that Church of which the Pope is the acknowledged head on earth has as chief claim that it is the one that has (and still does) ever defended the Blessed Sacrament, and given it most honour, and put it (as Christ plainly intended) in the prime place. 'Feed my sheep' was His last charge to St Peter; and since His words are always first to be understood literally, I suppose them to refer primarily to the Bread of Life. It was against this that the W. European revolt (or Reformation) was really launched – 'the blasphemous fable of the Mass' – and faith/works a mere red herring. I suppose the greatest reform of our time was that carried out by St Pius X surpassing anything, however needed, that the Council will achieve. I wonder what state the Church would now be but for it.
* Not that one should forget the wise words of Charles Williams, that it is our duty to tend the accredited and established altar, though the Holy Spirit may send the fire down somewhere else. God cannot be limited (even by his own Foundations) – of which St Paul is the first & prime example – and may use any channel for His grace. Even to love Our Lord, and certainly to call him Lord, and God, is a grace, and may bring more grace. Nonetheless, speaking institutionally and not of individual souls the channel must eventually run back into the ordained course, or run into the sands and perish. Besides the Sun there may be moonlight (even bright enough to read by); but if the Sun were removed there would be no Moon to see. What would Christianity now be if the Roman Church has in fact been destroyed?
Letter #250, The Letters of J.R.R. Tolkien, To Michael Tolkien 1963(Verse 18.) And I also say to you. What is it that he says: And I also say to you? Because you have said to me: You are the Christ, the Son of the living God; and I say to you, not with empty words, and having no need, but I say to you: what I have said, I have done.
Because you are Peter, and upon this rock I will build my church. Just as he gave the title of 'light' to the apostles, so too did he bestow upon Simon, who believed in Christ the rock, the name of Peter. But according to the metaphor of the rock, it is rightly said to him: I will build my church upon you.
And the gates of Hell shall not prevail against it. I consider the gates of Hell to be vices and sins: or certainly the doctrines of heretics, through which deceived men are led to Tartarus. Therefore, let no one suppose that it is said concerning death, that the apostles were not subject to the condition of death, whose martyrdoms he sees flashing.
Commentary on MatthewAs much as to say, You have said to me, Thou art Christ, the Son of the living God, therefore I say unto thee, not in a mere speech, and that goes not on into operation; but I say unto thee, and for Me to speak is to make it sor, that thou art Peter. For as from Christ proceeded that light to the Apostles, whereby they were called the light of the world, and those other names which were imposed upon them by the Lord, so upon Simon who believed in Christ the Rock, He bestowed the name of Peter (Rock.)
And pursuing the metaphor of the rock, it is rightly said to him as follows: And upon this rock I will build my Church.
I suppose the gates of hell to mean vice and sin, or at least the doctrines of heretics by which men are ensnared and drawn into hell.
Let none think that this is said of death, implying that the Apostles should not be subject to the condition of death, when we see their martyrdoms so illustrious.
Catena Aurea by AquinasWhat then saith Christ? "Thou art Simon, the son of Jonas; thou shalt be called Cephas." "Thus since thou hast proclaimed my Father, I too name him that begat thee;" all but saying, "As thou art son of Jonas, even so am I of my Father." Else it were superfluous to say, "Thou art Son of Jonas;" but since he had said, "Son of God," to point out that He is so Son of God, as the other son of Jonas, of the same substance with Him that begat Him, therefore He added this, "And I say unto thee, Thou art Peter, and upon this rock will I build my Church;" that is, on the faith of his confession. Hereby He signifies that many were now on the point of believing, and raises his spirit, and makes him a shepherd. "And the gates of hell shall not prevail against it." "And if not against it, much more not against me. So be not troubled because thou art shortly to hear that I shall be betrayed and crucified."
Homily on the Gospel of Matthew 54Therefore, O thou who wishest to become a disciple of God, do thou also get faith, the mistress of all possessions. Let this thing be to thee the beginning of thy instruction, and lay it as the foundation of the building of thy tower, in such a way that if it were to seize the height of heaven it would not fall, for the edifice of faith is its foundation, which cannot be shaken by waves and winds. And Jesus also set this faith [as] a foundation by the hand of Simon, and as our Lord made it the beginning, so also is it meet that the disciple, who would draw nigh to discipleship in systematic order, should first of all begin with it. Faith Jesus made the foundation of the whole Church, do thou also lay the foundation for thine own rule and manner of life therewith. He built thereupon excellent rules of life and conduct for the whole world, and do thou build upon it thine own triumphs and order of life. He laid it out as a foundation for all the generations of the world after His coming, and do thou make it the beginning of thy life which is in God. See then how great faith is, in that it is sufficient to bear all children of men!
And Jesus also made faith the foundation of the edifice of the Church because He saw aforetime its invincible might, its unconquerable assurance, its never-diminishing strength, its irreproachable triumph, its power which cannot be overthrown, its unenfeebled strength, its irresistible command, its decree of judgment which never turneth back, its never-failing word, and its dominion which can never fall into contempt. This faith, the mistress of triumphant deeds, did Jesus make the foundation of the Church, and the beginning of the building of His holy Body, that He might teach all men to begin therewith, and that the disciple might make it the foundation of all his rule and conduct of life. It was not set by Him to be the foundation of the Church to show its power only, but also to teach every man who might wish to begin to build the new edifice of his discipleship to make it the beginning [thereof], and in all other parts of the building it will support and raise up the mansions of the virtues.
13 Ascetic Discourses, Discourse 2 -- On FaithThe gates of hell are the torments and promises of the persecutors. Also, the evil works of the unbelievers, and vain conversation, are gates of hell, because they show the path of destruction.
Catena Aurea by Aquinas(Concil. Con. ii. Collat. 8.) How is it that some do presume to say that these things are said only of the living? Know they not that the sentence of anathema is nothing else but separation? They are to be avoided who are held of grievous faults, whether they are among the living, or not. For it is always behoveful to fly from the wicked. Moreover there are divers letters read of Augustine of religious memory, who was of great renown among the African bishops, which affirmed that heretics ought to be anathematized even after death. (vid. Aug. Ep. 185. 4.) Such an ecclesiastical tradition other African Bishops also have preserved. And the Holy Roman Church also has anathematized some Bishops after death, although no accusation had been brought against their faith in their lifetimeu.
Catena Aurea by AquinasWhat man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.
The Prescription Against HereticsIf, because the Lord has said to Peter, "Upon this rock will I build My Church," "to thee have I given the keys of the heavenly kingdom; " or, "Whatsoever thou shale have bound or loosed in earth, shall be bound or loosed in the heavens," you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? "On thee," He says, "will I build My Church; "and," I will give to thee the keys," not to the Church; and, "Whatsoever thou shall have loosed or bound," not what they shall have loosed or bound.
On ModestyAnd I say also unto thee, That thou art Peter, and upon this rock I will build My Church; and the gates of hades shall not prevail against it. The Lord gives Peter a great reward, that the Church will be built on him. Since Peter confessed Him as Son of God, the Lord says, "This confession which you have made shall be the foundation of those who believe, so that every man who intends to build the house of faith shall lay down this confession as the foundation." For even if we should construct a myriad of virtues, but we do not have as a foundation the orthodox confession, our construction is rotten. By saying "My Church" He shows that He is the Master of all, for the whole universe is the servant of God. The gates of hades are those persecutors who from time to time would send the Christians to hades. But the heretics, too, are gates leading to hades. The Church, then, has prevailed over many persecutors and many heretics. The Church is also each one of us who has become a house of God. For if we have been established on the confession of Christ, the gates of hades, which are our sins, will not prevail against us. It was from these gates that David, too, had been lifted up when he said, "O Thou that dost raise me up from the gates of death" (Ps. 9:13). From what gates, O David? From those twin gates of murder and adultery.
Commentary on MatthewAnd I say to thee, that thou art Peter etc. Here he gives the reward for the confession. He had confessed the humanity and the divinity, and so the Lord gives the reward. First, he gives a name; second, power. Concerning the first: first, he gives the name; second, the reason for the name, at and upon this rock I will build my Church. And for this he came into this world, to found the Church. Isa. 28:16: behold, I will lay in the foundations of Sion a proved corner stone, precious, established in the foundation. This was signified by the stone which Jacob placed under his head, and anointed, as is found in Gen. 28:18. This stone is Christ, and from this anointing all are called Christians; hence we are called Christians not only from Christ, but from the rock. Therefore he specially imposes the name: thou art Peter, from the rock which is Christ. Although according to Augustine it seems that it was not imposed at this time, but from the beginning; John 1:42: thou shalt be called Cephas. Or it can be said that then it was promised, here it was given. In sign of this: upon this rock I will build my Church. The property of a rock is that it is placed in the foundation; likewise, that it gives firmness. Above 7:24: he is like a man who built his house upon a rock. Hence it can be expounded of Christ: and upon this rock, i.e., Christ, so that he may be the foundation, and so that the Church founded upon him may receive its firmness. Augustine in the book of Retractations says that he expounded it in multiple ways, and left it to the listeners to take whichever they wished. Or so that this rock points to Christ; 1 Cor. 10:4: and the rock was Christ. And elsewhere, 1 Cor. 3:11: for other foundation no man can lay, but that which is laid, which is Christ Jesus. Another exposition: upon this rock, i.e., upon you the rock, because from me the rock you draw the fact that you are a rock. And just as I am the rock, so upon you the rock I will build, etc. But what is this? Are both Christ and Peter the foundation? It must be said that Christ is so of himself, but Peter insofar as he has the confession of Christ, insofar as he is his vicar. Eph. 2:20: built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone etc. Apoc. 21:4: the foundations of the city were twelve, and in them the twelve names of the apostles and of the Lamb. Therefore Christ is the foundation of himself, but the apostles are not so of themselves, but through the concession of Christ and the authority given by Christ; Ps. 86:1: the foundations thereof are in the holy mountains. But especially Peter's house, which is founded upon the rock, shall not be overthrown, as above 7:25. So it can be assailed, but it cannot be overcome. And the gates of hell shall not prevail against it. Jer. 1:19: they shall fight against thee, and shall not prevail. And what are the gates of hell? Heretics: because just as through a gate one enters a house, so through these one enters hell. Likewise tyrants, demons, sins. And although other Churches can be rebuked on account of heretics, nevertheless the Roman Church has not been corrupted by heretics, because it was founded upon the rock. Hence in Constantinople there were heretics, and the labor of the apostles was lost; but the Church of Peter alone remained inviolate. Hence Luke 22:32: I have prayed for thee, Peter, that thy faith fail not. And this refers not only to the Church of Peter, but to the faith of Peter, and to the whole Western Church. Hence I believe that the people of the West owe greater reverence to Peter than to the other apostles.
Commentary on MatthewPeter was for twenty-four years Bishop of the Church of Rome. We cannot doubt that, amongst other things necessary for the instruction of the church, he himself delivered to them the treasury of the sacred books, which, no doubt, had even then begun to be read under his presidency and teaching.
The Apology of Rufinus (Book II), Section 33
And Solomon stood up in front of the altar before all the congregation of Israel; and he spread out his hands toward heaven:
Καὶ ἀνέστη Σαλωμὼν κατὰ πρόσωπον τοῦ θυσιαστηρίου Κυρίου ἐνώπιον πάσης ἐκκλησίας ᾿Ισραὴλ καὶ διεπέτασε τὰς χεῖρας αὐτοῦ εἰς τὸν οὐρανόν,
И҆ ста̀ соломѡ́нъ пред̾ лице́мъ ѻ҆лтарѧ̀ гдⷭ҇нѧ пред̾ всѣ́мъ собо́ромъ і҆и҃левымъ и҆ воздви́же рꙋ́цѣ своѝ на не́бо,
Now notice that Solomon did not only pray for his people but also for the foreigners and the strangers who distrusted the nation of Israel and were often hostile to it, so that the son of David might show the God of David to everyone in general, by praying for his enemies and by speaking ahead of time for us those future words: "But I say to you, Love your enemies and pray for those who persecute you."
ON THE FIRST BOOK OF KINGS 8:21