Luke § 85

After speaking the foregoing parable, our Lord censures the ungrateful...

(de Quæst. Ev. l. ii. qu. 40.) The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance, but blazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in colour, when true things appear clumsily mixed up with false in a single discourse or narration, as in the colour of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the colour of the human form. Now these lepers must be so put away from the Church, that being as far removed as possible, they may with loud shouts call upon Christ. But by their calling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that priesthood which is in the Church. All vices our Lord corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby we come spiritually to the priests, are declared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrine in the fellowship of the Church, proclaiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not prostrate himself with pious humility of thanksgiving, is like to those of whom the Apostle says, that when they knew God, they glorified him not as God, nor were thankful. (Rom. 1:21.) Such then will remain in the ninth number as imperfect. For the nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of all unity is preserved. But the man who was a Samaritan, which is by interpretation "guardian," giving back to Him who gave it that which he had received, according to the Psalm, My strength will I preserve for thee, (Ps. 59:9.) has kept the unity of the kingdom with humble devotion.

And it came to be, etc., ten leprous men met him. Leprous men can not unreasonably be understood as those who, not having the knowledge of true faith, profess various doctrines of error. For they do not hide their ignorance, but present it as supreme expertise to the light and display the boasting of their speech. And indeed there is no false doctrine which does not mix some truths among the false things. Hence true things mixed irregularly with false ones, appearing in one argument or narration of a man, as in the color of one body, signify leprosy, diversifying and staining human bodies with places of true and false colors. These therefore are to be avoided by the Church, so that if possible, being far removed, they may invoke Christ with a loud voice. Wherefore it is aptly added:

Second, with respect to the calamity of disease, he adds: And when he entered a certain village, there met him ten men who were lepers. In the literal sense, leprosy is a disease of wretched calamity, because it takes away the remedy of medicine, deprives of the solace of companionship, and afflicts with the burden of infirmity.

And such desolate ones ought to have recourse to the Father of mercies; therefore he adds: Who stood afar off, recognizing their uncleanness.

Spiritually, however, by the ten lepers is understood the universality of sinners sinning against the Decalogue; whence the Gloss: "Those who sin against the Decalogue, neither loving God, about whom they think wrongly, nor their neighbor, from whom they are divided, cry out to God under the number ten." Now the universality of sinners arises from four causes, namely from love that wrongly humiliates: and thus it is designated by the leprosy of Miriam in Numbers twelve, where it is said that after she murmured against Moses, "there appeared a leprosy shining white as snow."

Second, from love that wrongly inflames to the concupiscence of the flesh: and this is signified by the leprosy of Naaman the Syrian, of whom it is said that "he was a mighty and wealthy man, but a leper," in 4 Kings five.

Third, from love evilly inflaming to the concupiscence of the eyes: which is understood through the leprosy of Gehazi, Fourth Kings 5. For it was said to him on account of his covetousness and simony: "The leprosy of Naaman shall cleave to you and to your seed," etc.

Fourth, from love evilly inflaming to the pride of life: and this is understood through the leprosy of Uzziah, of whom it is said in Second Paralipomenon 26 that when he wished to place incense in the house of the Lord and usurp the priestly dignity, he was struck with leprosy.

As a figure of these four causes of leprosy, it is said in Fourth Kings 7 that "four leprous men were at the gate of Samaria," to designate the fourfold nature of the cause: and here there are ten to designate the universality of fault.

Spiritually, however, by leprosy is understood the vice against the Christian religion, which can come about in four ways; whence the Gloss: "Whoever, cleansed by the grace of God, has been freed from heretical depravity, or gentile superstition, or Jewish perfidy, or fraternal schism: it is necessary that he return to the Church."

Now by these four aforesaid vices the law of truth is especially assailed, which consists in the observance of the Decalogue: and therefore they are fittingly figured by four and by ten. Now sinners of this kind, although they walk through dark ways, according to that saying of Proverbs 4: "The way of the wicked is darksome; they know not where they fall," yet when the Lord enters the village, that is, comes in the flesh, they are illuminated to see the way, according to that saying of Isaiah 9: "To those dwelling in the region of the shadow of death, light has risen upon them." And they meet him, through repentance, which causes the face that was turned away to be turned back; Jeremiah 31: "Convert me, O Lord, and I shall be converted." "After you converted me, I did penance." Now this repentance causes one to stand afar off, through the humility of self-abasement: below, chapter 18: "The publican, standing afar off," etc.; it causes one to lift up the voice, through the bitterness of compunction; Habakkuk 3: "The deep uttered its voice," that is, the sinner; it also causes one to seek healing, through the confidence of prayer, according to that saying of the Psalm: "I said: Lord, have mercy on me; heal my soul."

The Saviour next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law.

Behold, "ten leprous men" met Jesus when He was about to enter a certain city. They met Him outside the city, for since they were considered unclean, they were not permitted to live inside the city (Lev. 13:46). They stood "afar off," as if ashamed of their supposed uncleanness and not daring to approach, thinking that Jesus too would be disgusted by them, as others did.

They therefore stand afar off as if ashamed of the uncleanness which was imputed to them, thinking that Christ would loathe them as others did.

They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As it is said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy.

Those who stood afar off, and lifted up their voice, saying: Jesus, Master, have mercy on us. And well, that they may be saved, they call Jesus Master. For indeed, in his words, they show they have erred, calling him the humble teacher of salvation, and when they return to the knowledge of the teacher, they immediately recur to the form of salvation. For it follows:

And they lifted up their voice, expressing their misery: saying: Jesus, Master, have mercy on us, imploring divine mercy, according to that which the Prophet says in the Psalm: "I am afflicted and humbled exceedingly; I roared from the groaning of my heart."

Spiritually, however, by the ten lepers is understood the universality of sinners sinning against the Decalogue; whence the Gloss: "Those who sin against the Decalogue, neither loving God, about whom they think wrongly, nor their neighbor, from whom they are divided, cry out to God under the number ten." Now sinners of this kind, although they walk through dark ways, according to that saying of Proverbs 4: "The way of the wicked is darksome; they know not where they fall," yet when the Lord enters the village, that is, comes in the flesh, they are illuminated to see the way, according to that saying of Isaiah 9: "To those dwelling in the region of the shadow of death, light has risen upon them." And they meet him, through repentance, which causes the face that was turned away to be turned back; Jeremiah 31: "Convert me, O Lord, and I shall be converted." "After you converted me, I did penance." Now this repentance causes one to stand afar off, through the humility of self-abasement: below, chapter 18: "The publican, standing afar off," etc.; it causes one to lift up the voice, through the bitterness of compunction; Habakkuk 3: "The deep uttered its voice," that is, the sinner; it also causes one to seek healing, through the confidence of prayer, according to that saying of the Psalm: "I said: Lord, have mercy on me; heal my soul."

And they raised their voices and asked for mercy. In place they stood afar off, but through prayer they drew near. For the Lord is near to all who call upon Him in truth (Ps. 145:18). They ask for mercy not as from a mere man, but as from one who is above man. For they call Jesus Master, that is, Lord, Guardian, Overseer, which is very close to calling Him God.

Thus they stood afar off, but were made nigh unto Him by their prayers. For the Lord is nigh unto all them that call upon him in truth. (Ps. 145:18.) Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us.

They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God.

They pronounce the name of Jesus, and gain to themselves the reality. For Jesus is by interpretation Saviour. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance.

Today, the Lord rebukes those who keep the Passover the way the Jews did, just as he rebuked certain lepers he had cleansed. You recall that he loved the one who was thankful, but he was angry with the ungrateful ones, because they did not acknowledge their Deliverer. They thought more highly of their cure from leprosy than of him who had healed them.… Actually, this one was given much more than the rest. Besides being healed of his leprosy, he was told by the Lord, "Stand up and go on your way. Your faith has saved you."You see, those who give thanks and those who glorify have the same kind of feelings. They bless their helper for the benefits they have received. That is why Paul urged everybody to "glorify God with your body." Isaiah also commanded, "Give glory to God."

One of them, etc. This one, who returned glorifying God, signifies the devoted humility of the one Church to Christ. Who, well falling at the feet of the Lord, gave thanks. For he truly gives thanks to God, who, by repressing the thoughts of his own presumption, humbly sees how weak he is in himself, who attributes no virtue to himself, who acknowledges that the good deeds he performs come from the mercy of the Creator. Hence it is rightly added:

But one of them etc. After the cure of the incurable disease or infirmity, there is described here secondly the commendation of praiseworthy gratitude, concerning which three things are introduced, namely the giving of thanks, the rebuke of ingratitude, and the approval of gratitude.

First, therefore, as regards the giving of thanks, it is premised: But one of them, when he saw that he was cleansed, through the recognition, namely, of the benefit; Romans eleven: "See therefore the goodness of God toward you, if you shall continue in goodness."

He returned, with a loud voice glorifying God, through the glorification of the benefactor, according to that passage of Tobit twelve: "Bless the God of heaven and confess to him before all the living, because he has shown his mercy to you"; and the Psalm: "I will sing to the Lord, who has bestowed good things upon me" etc.

Whence also, astonished that one only out of the ten was thankful for his release to the divine grace, He does not command him to offer a gift according to the law, because he had already paid his tribute of gratitude when "he glorified God; for thus did the Lord will that the law's requirement should be interpreted.

But see, as we also said at the beginning, out of ten men nine, although they were Israelites, remained ungrateful.

But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God.

When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers showing at once both his faith and his gratitude. It follows, And he was a Samaritan.

And he was a Samaritan. Indeed, Samaritan is interpreted as custodian. By this name, that people who, by giving thanks to Him from whom they received, attributes everything they received, is most aptly signified, in a manner singing from the Psalm: My strength I will guard for You, because You, O God, are my protector; my God, His mercy will precede me (Psalm LVIII). He falls moreover on his face, because he blushes from the evils he remembers having committed. For there man falls where he is ashamed. Hence also Paul, as if saying to some lying on their face, said: What fruit then did you have in those things of which you are now ashamed (Rom. VI)? On the other hand, concerning the rider of the horse, that is, about him who is lifted up in the glory of this world, it is said: His rider shall fall backward (Gen. XLIX). And again concerning the persecutors of the Lord it is written: They went backward and fell to the ground (John XVIII). What is this, that the chosen fall on their face and the reprobate fall backward, except that everyone who falls backward falls where he undoubtedly does not see; but he who falls forward falls where he sees? Therefore, the wicked, because they fall into things unseen, are said to fall backward, because they collapse where they cannot currently see what follows them. But the just, because they willingly cast themselves down in these visible things in order to be raised in the invisible, as if they fall on their face, because pierced by fear while seeing, they are humbled.

He fell upon his face, because he blushes with shame when he remembers the evils he had committed.

And he fell on his face before his feet, giving thanks to him, namely through the display of reverence and honor: Ezekiel 2: "I saw and fell upon my face"; and Revelation 1: "When I had seen him, I fell at his feet as though dead."

And this one was a Samaritan, to express the figure and signification. For this man, because he was a Samaritan and a foreigner, signifies the gentiles returning to the worship of Christ, just as that Samaritan woman, John 4. Moreover, he designates not only because he was a gentile, but also because he was one: in which is understood ecclesiastical unity. Whence the Gloss: "The one who returned signifies the devout humility of the one Church toward Christ." In designation of which, Song of Songs 6: "My dove is one"; and 1 Corinthians 9: "All indeed run, but one receives the prize." For this reason one is introduced here as having returned, just as in that multitude one is healed: John 5: "The water was stirred, and one was healed"; and Christ healed only one there, so that, as Augustine says, he might show that no one can be healed except within ecclesiastical unity: concerning which unity, Ephesians 4: "Being solicitous to preserve the unity of the spirit in the bond of peace." "One Lord, one faith, one baptism," etc. But this one is said to fall on his face, because the Church not only has unity through love, but also humility through gratitude and fear. This is what the falling on the face itself signifies: for falling on the face signifies reverence, according to that passage of Revelation 7: "And all the Angels stood round about the throne," etc.; but falling backward signifies ruin: John 18: "They went backward and fell to the ground"; and 1 Kings 4: "Eli fell from the seat backward." Whence the Gloss: "He who falls on his face sees where he falls; he who falls backward does not see. The good therefore fall on their face, because they humble themselves in these visible things, where they see what follows them, so that they may be raised to invisible things. The wicked fall backward, because they fall in invisible things, where they do not see what follows them." Moreover, one falls on his face in the revelation of heavenly wonders, as is said in Daniel 10: "I heard the voice of his words, and hearing I lay prostrate upon my face, and my countenance cleaved to the ground." In the petition for divine charisms: Judith 6: "All the people fell on their face, adoring God, and with common lamentation and weeping poured forth their unanimous prayers to the Lord," etc. In the reception of benefits: Genesis 17: "Abraham fell on his face and laughed," etc.

But the Samaritan, although he was of a foreign race, returned and expressed his gratitude (for the Samaritans were Assyrians), so that none of the Gentiles would despair, and none of those descended from holy ancestors would boast of this.

We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose.