Chapter 8
Chapter VIII.
In the second part, the Apostles are instructed specifically in the mystical doctrine of the Scriptures.
1. And it came to pass afterwards
etc. Above was set forth the common instruction of the disciples in the doctrine of those things which are required for the salvation of all. But in this part there follows the special instruction in the mystical doctrine of the Scriptures.
And since this doctrine is proposed to the crowds in parables, and opened to the disciples, and confirmed by miracles, therefore this part has three sections: in the first of which is set forth parabolic instruction
in hidden mysteries; in the second, apostolic formation
in open discourses, at the place: Now the parable is this:
and in the third, its authoritative confirmation
in manifest miracles, at the place: And it came to pass on one of the days
etc.
First is set forth the parabolic instruction in hidden mysteries through three points.
Concerning the parabolic doctrine,
which is proposed to every class of people in common for hearing and to the Apostles for understanding, three things are introduced. The first is the gathering of the multitude
for hearing; the second is the proposal of the similitude
for leading by the hand, and this at the place: A sower went out to sow
etc.; the third is the arousing of solicitude
for understanding, which is described at the place: Saying these things, he cried out
etc.
As to the first point, it should be noted that there was a concourse of the multitude
to the doctrine of Christ for a fourfold reason, as can be gathered from the text: for some accompanied Christ by reason of the office undertaken,
as the Apostles; some, by reason of a benefit received,
as the sick who had been healed; some, by reason of service to be rendered,
as the honorable women; and some, by reason of hearing the divine word,
as the multitude of the crowd. And these four classes the Evangelist enumerates as having come together for the doctrine of Christ.
2. (Vers. 1.). First, therefore, with regard to the Apostles accompanying Christ by reason of the office undertaken, it is prefaced: And it came to pass afterwards, and he was journeying through cities and towns, that is, through places where the lesser and the greater dwell, according to what is said in Wisdom 6: "He made the small and the great, and he has equal care of all," especially with regard to those things which pertain to salvation; on account of which it says: Preaching and evangelizing the kingdom of God, according to that passage of Isaiah 52: "How beautiful upon the mountains are the feet of him who announces and preaches peace and announces salvation, who preaches good things." — And because the word is set forth in vain unless a hearer is present, therefore it is added: And the twelve with him, who, namely, were following him by reason of the office undertaken, to which he had chosen them: above in chapter six: "He chose twelve, whom he also named Apostles." Hence the Apostles themselves went about with him as he evangelized, so that they might collaborate with him in the Gospel, according to that to which the Apostle exhorts in Second Timothy 1: "But be a fellow laborer for the Gospel according to the power of God, who has delivered us and called us with his holy calling, not according to our works, but according to his own purpose"; because, in John 15, "you have not chosen me, but I have chosen you and appointed you, that you should go and bear fruit, and your fruit should remain."
3. (Vers. 2.). Second, with regard to the healed accompanying him by reason of the benefit received, it is added: And certain women, supply: were journeying with him, and this by reason of the benefit received; whence he adds: Who had been healed of evil spirits and infirmities. Therefore they accompanied him as their savior and physician, according to the counsel of the Wise Man, Sirach 38: "Give place to the physician, and let him not depart from you, for his works are necessary"; whence above in chapter six: "And those who were troubled by unclean spirits were healed. And all the crowd sought to touch him, because power went forth from him and healed all."
- And note that although he healed both sexes, he nevertheless specifies more about the female sex, either because it is the weaker sex, according to that passage in First Peter 3: "Bestowing honor on the weaker feminine vessel"; or because she is more merciful than a man with respect to another's infirmity, according to that passage in Proverbs, the last chapter, concerning the good woman: "She opened her hand to the needy and stretched out her palms to the poor"; or because among the persons healed they were the more notable. - And therefore he names some of them individually, when he adds: Mary, who is called Magdalene,
from Magdala, a town two miles from Tiberias; and she was notable by reason of the enormity of her sin;
whence he also adds: From whom seven demons had gone out,
that is, all vices. Gregory: "Mary had seven demons, because she was full of all vices." These demons went out when her sins were forgiven, according to what is said below in chapter eleven: "When the unclean spirit goes out from a man, it wanders through waterless places"; and they were forgiven her, above in chapter seven. For this is that sinful woman about whom he spoke above, as Bede says in the Gloss.
4. (Verse 3). There was also one notable by reason of the nobility of her husband;
whence he adds: And Joanna, the wife of Chuza, the steward of Herod,
who was a noble person. There was also one notable in herself,
of whom it is added without a surname: And Susanna.
He names these three, moreover, in order to commend chastity
according to a threefold distinction in the company of Christ, namely widowed,
conjugal,
and virginal.
Whence the first is said to have previously been a sinner, the second married, and of the third both are left unmentioned. Or, so that in this the healing from a threefold sickness may be shown,
namely of the soul, of the flesh, and of both together; therefore he names three persons who were healed, namely Mary, Joanna, and Susanna.
5. Third, with respect to those accompanying for the purpose of rendering service
or ministry, it is added: And many others, who ministered to him from their resources,
just as that Shunammite woman did for Elisha, in Fourth Kings chapter four, to whom it is said: "Behold, you have ministered to us diligently in all things." So also the mother-in-law of Simon, of whom it is said in Matthew chapter eight that after she was healed, "she arose and ministered to them." - For this had anciently been the customary office of women, as Bede says in the Gloss: "It was anciently the custom of the Jews, nor was it reckoned a fault, for women to feed and clothe teachers from their own substance. But because this could cause scandal among the Gentiles, Paul recalls that he abstained from it, in First Corinthians chapter nine: Do we not have the right to take about with us a woman who is a sister, as the other Apostles do?
And therefore that practice ought not now to be drawn as a precedent, on account of avoiding scandal and also on account of danger." -
In this, however, we are instructed that it is lawful for a preacher to receive a stipend for his labor: 1 Corinthians 9: "If we have sown spiritual things for you, it is no great thing if we reap your carnal things"; and Matthew 10: "The worker is worthy of his food"; and below in chapter 10: "For the worker is worthy of his wages." And again in this we are instructed that to preach and to labor is the act of men and of the perfect, but to minister is the act of the imperfect, such as women; whence Acts 6: "It is not fitting that we should leave the word of God and serve tables."
6. (Verse 4). Fourth, with respect to those assembling for the purpose of hearing the divine word, it is added: When a very great crowd was gathering, namely to hear the teaching, according to that passage in John 18: "I have always taught in the synagogues, where all the Jews assemble." And thus is fulfilled that passage of Isaiah 2: "All nations shall flow to him, and many peoples shall go." Whence they were gathering in great number and coming with eagerness; whence he also adds: And from the cities they were hastening to him, namely to hear him.
He spoke by a similitude, namely a parabolic one concerning familiar things to which they were accustomed; and therefore they were hastening with desire to hear him. Whence Chrysostom says: "Mingling parables, he attracted hearers with greater gentleness, drawing from the threshing floor, the vineyard, and the field." Whence all are invited to this parabolic teaching, according to that passage of the Psalm: "Hear these things, all nations; give ear, all you who inhabit the world"; and afterward it is added: "I will incline my ear to a parable; I will open my proposition on the psaltery"; and again elsewhere: "I will open my mouth in parables; I will speak propositions from the beginning." And thus the stirring up of the multitude was accomplished.
7. (Verse 5). The sower went out etc. After the gathering of the multitude, there is added here secondly the setting forth of the similitude. And because teaching ought to be according to the need of the hearers, therefore the proposed similitude has four distinct parts, corresponding to four classes of hearers. For some hear but do not retain, being forgetful; some hear and retain but do not act, being slothful; some hear, retain, and act, but do not bring it to completion, being preoccupied; but some hear, retain, act, and bring it to completion, and these are the zealous and virtuous.
These four kinds of men are like four types of soil, of which the first receives the seed but does not retain it; and with respect to that one it is said: The sower went out to sow his seed. He went out, namely from the house to the field, that is, from rest to labor: the Psalm says: "Man shall go forth to his work and to his labor until the evening." And this labor is either in the work of justice or of mercy, which is rightly signified by sowing, according to that passage of Ecclesiastes 11: "In the morning sow your seed, and in the evening let not your hand cease"; and Isaiah 32: "Blessed are you who sow beside all waters, sending forth the foot of the ox and the ass."
Or it is also in the word of doctrine:
whence concerning Paul preaching it is said in Acts seventeen: "What does this sower of words wish to say?" And by this seed the Church was multiplied, according to that passage of First Peter one: "Born again not of corruptible seed, but of incorruptible, through the word of the living God who abides forever." And he understands here concerning this sowing; but this, although in itself it is always good and fruitful, nevertheless varies according to the difference of the soil that receives it.
8. For some soil receives
but does not retain,
and therefore with regard to that he adds: And while he sows, some,
that is, another part of the seed, fell by the wayside,
through which, namely, there is passing to and fro, and therefore there is in it no state of retention, but a passing of forgetfulness on account of the tumult of the crowd: which is signified below in chapter eighteen, where it is said that "the blind man sat by the wayside, begging"; and when he cried out to the Lord, the crowds "rebuked him, that he should be silent."
Whence this is not a place of fruitfulness, because there is no retention of seed in it. Therefore he adds: And it was trodden underfoot,
namely by the feet of men, and the birds of the air devoured it:
in which are understood the attacks of demons, according to that passage of Deuteronomy thirty-two: "They shall be consumed with hunger, and birds shall devour them with most bitter bite"; Matthew seven: "Do not give what is holy to dogs, nor cast your pearls before swine, lest they trample them under their feet."
From which we gather that two things expel the divine seed from the heart of man, namely the evil suggestions of men and the temptations of demons. And therefore the Apostle says in Hebrews, the last chapter: "Do not be led away by various and strange doctrines. For it is best that the heart be established by grace, not by foods, which have not profited those who walked in them." And therefore it is necessary that our heart be removed far from such wanderings, "that we be not as little children, tossed about and carried about by every wind of doctrine"; Jeremiah two: "What do you want for yourself on the way of Egypt, to drink muddy water? And what do you want for yourself on the way of the Assyrians, to drink the water of the river?"
9. (Verse 6). The second difference of soil, however, is that which receives
and in a certain way retains,
but does not nourish:
and with regard to this he adds: And some fell upon the rock,
that is, upon a hard heart, of which Zechariah seven says: "They made their heart as adamant"; and Job forty-one: "His heart shall be hardened as a stone."
This soil, although it can retain the seed, nevertheless cannot nourish it, since moisture is lacking; and therefore he adds: And having sprung up, it withered away, because it had no moisture,
namely, quickening and nourishing moisture: and in such soil it springs up at once and dies at once, because it has little nourishment, like the grass upon the housetops: concerning which it is said in the Psalm: "Let them be as the grass upon the housetops, which withered before it was plucked up"; and Isaiah 18: "Before the harvest it wholly blossomed, and its immature ripeness shall sprout forth." And this is on account of the lack of the moisture of grace, according to what is said in Isaiah 15: "The grass has withered, the shoot has failed, all greenness has perished"; and this happens on account of the multitude of rocks, which are not suited for receiving the seed of the divine word: on account of which it is said in Amos 6: "Can horses run upon rocks?" that is, preachers, and this on account of the lack of waters: Job 12: "If he withholds the waters, all things shall be dried up." On the contrary, Jeremiah 17: "It shall be as a tree that is transplanted by the waters, and it shall not fear when the heat comes. And its leaf shall be green, and in the time of drought it shall not be anxious."
10. (Verse 7). The third kind of soil is that which, although it in some way retains
and nourishes,
nevertheless does not bring to completion
nor bear fruit:
with regard to which he adds: And other fell among thorns,
that is, among worldly cares, in which many willingly dwell: Job 30: "They counted it a delight to be under brambles." With these thorns the earth is filled, according to that passage in Isaiah 7: "Briers and thorns upon all the land." And this deservedly, on account of the first curse, according to that passage in Genesis 3: "Cursed is the earth in your work. Thorns and thistles shall it bring forth to you."
And in this soil the seed, although it springs up, is nevertheless not brought to completion: whence he adds: And the thorns springing up together,
namely with the seed, choked it,
because carnal thoughts advance and grow more in hearts than spiritual ones and prevail over them: Isaiah 32: "Upon the ground of my people briers and thorns shall come up." And this is because they do not care for spiritual things: Proverbs 24: "I passed by the field of a slothful man and by the vineyard of a foolish man: and behold, thorns had covered its surface." Whence the thorns occupy everything, so that fruit cannot grow among them. And therefore Jeremiah 4: "Break up new ground for yourselves and do not sow upon thorns"; because, as it is said in Hebrews 6, "the earth that brings forth thorns and thistles is reprobate and near unto a curse, whose end is unto burning."
11. (Vers. 8.). The fourth difference of the soil is that which receives
and retains, nurtures,
and brings forth fruit;
with regard to which he adds: And another fell on good soil,
that is, a docile and benign mind; concerning which, Exodus 3: "I will lead the children of Israel into a good and spacious land." This is the good soil which has the four aforementioned conditions, according to Hebrews 6: "The earth that drinks in the rain that often comes upon it and brings forth vegetation useful to those by whom it is cultivated receives blessing from God," according to that passage of the Psalm: "You have blessed, O Lord, your land." — This blessing is in the completion of the fruit; and therefore it is added: And having sprung up, it produced fruit a hundredfold,
that is, perfect fruit. And thus is fulfilled that passage of the Psalm: "The Lord will give his goodness, and our land will yield its fruit," according to what is said in Genesis 26: "Isaac sowed and found in that same year a hundredfold." In Matthew 13 this is expressed more explicitly according to three degrees: "And it produced fruit a hundredfold, another sixtyfold, another thirtyfold"; and this according to three degrees of continence, or three degrees of justice; but blessed Luke touches upon the highest degree, including the others within it.
12. And note that he sets forth three differences of unfruitful soil and only one that is good, because, according to what is said in Matthew 22, "many are called, but few are chosen." And therefore the Lord laments in Micah 7: "Woe is me! For I have become like one who gathers clusters of grapes in autumn after the vintage." And the reason for this is given in Matthew 7: "Because wide is the gate and broad is the way that leads to destruction, and many there are who enter through it; narrow is the gate and strait is the way that leads to life, and few there are who find it."
13. As he said these things, he cried out.
Here, after the gathering of the multitude and the proposal of the parable, there is subjoined thirdly the arousal of apostolic solicitude.
Concerning this arousal, four things are introduced by the Evangelist, namely the magisterial admonition, the disciplinary interrogation, the familiar predilection,
and the judicial reprobation.
The first arouses, the second rectifies, the third strengthens, and the fourth humbles.
First, therefore, with regard to the magisterial admonition that arouses,
it is said: As he said these things, he cried out,
so that by his cry he might arouse the attention of his hearers, as in John 7: "On the great day of the feast, Jesus stood and cried out." For this is the office of the preacher; Isaiah 58: "Cry out, do not cease; lift up your voice like a trumpet," so that by the very manner of speaking
he might arouse his hearers.
Nor only from the manner of speaking, but also from the sense of the word:
on account of which he adds: He who has ears to hear, let him hear,
that is, "let him understand these words spiritually"; and Bede says: "Wherever this admonition is interposed, it is shown that what is said is mystical and must be sought more attentively." And this is signified by the very multiplication of the act of hearing, as in Isaiah twenty-eight: "Perceive with your ears and hear my voice, and attend and hear my speech." To this exhortation the one who truly understands can say that word of Isaiah fifty: "He wakens in the morning, in the morning he wakens my ear, that I may hear him as a master"; and that word of Job forty-two: "With the hearing of the ear I heard you, but now my eye sees you," etc. He touches upon the use of hearing, because there are three degrees: the first in hearing outwardly, the second in believing, and the third in understanding.
14. (Verse 9.). Second, as regards the disciplinary question that directs,
it is added: And his disciples asked him,
namely, so that they might be directed by him, according to that word of Sirach thirty-three: "He who makes known the question will prepare the word, and so having prayed he will be heard; and he who keeps discipline will then respond." But this is said not because they asked immediately, but because at the word of Christ they conceived the will to ask; whence in Mark four it is said: "When he was alone, they asked him."
And because the question is about hidden and mystical things, therefore it is added: What this parable might be,
that is, what it might signify, so that through its interpretation they might be able to grasp the understanding, according to that word of Proverbs one: "The wise man hearing will be wiser, and the man of understanding will possess counsels; he will discern the parable and its interpretation"; and Sirach thirty-nine: "Therefore the wise man will seek out the hidden things of proverbs and will dwell in the secrets of parables."
15. (Vers. 10.). Third, with respect to the familiar pre-election that strengthens, it is added: To whom he said: To you it is given to know the mystery of the kingdom of God, that is, the understanding of Scripture, which is called the kingdom of God, according to that passage in Matthew twenty-one: "The kingdom of God shall be taken from you and given to a nation bringing forth its fruits." Scripture is called the kingdom of God because it preaches and shows and promises him and leads the obedient to him, according to that passage in John five: "Search the Scriptures, because you think in them to have eternal life." Concerning these things, therefore, he says to the Apostles specially and distinctively: To you it is given, because they were chosen for this: John fifteen: "But I have called you friends, because all things whatsoever I have heard from my Father I have made known to you." And he pointedly says given, not sold, so that we may acknowledge grace; Matthew ten: "Freely you have received, freely give"; given also, not innate: below, twenty-one: "For I will give you a mouth and wisdom"; given, not acquired: James one: "Every best gift and every perfect gift is from above, descending from the Father of lights." In this, therefore, that he familiarly declares them pre-elected, he strengthens them, lest they fail in their seeking: below, twelve: "Fear not, little flock, for it has pleased your Father to give you the kingdom."
16. Fourth, with respect to the judicial reprobation that humbles, he adds: But to the rest in parables, namely, supply: it is given to know, which is rather not to know; Isaiah twenty-eight: "In the speech of lips, namely the exterior," and in another tongue I will speak to this people." And this he does by his just judgment, by which he does not wish to communicate holy things to the unclean, according to that passage in Matthew seven: "Do not give what is holy to dogs."
And therefore he adds: That seeing they may not see: that here is not causal but consecutive, as in John nine: "For judgment I have come into this world, that those who do not see may see, and those who see may become blind." And this judgment is foretold in Isaiah twenty-nine: "The Lord will close your eyes: your prophets and your princes who see visions, he will cover. And the vision of the Lord shall be to you as the words of a sealed book." There is no contradiction in this, that he says: That seeing they may not see, because the first refers to exterior sight, the second to interior sight, according to that passage in Isaiah forty-three: "Bring forth the blind people who have eyes, and the deaf who have ears." And the following clause explains this: And hearing they may not understand: Isaiah six: "Blind the heart of this people and make heavy their ears";
and in the same place it is added: "Hear with your ears and do not understand." Whence it is said in Second Corinthians three: "Until this present day, when Moses is read, a veil is placed over their heart." And this was done by divine judgment, according to that passage in Romans eleven: "I do not want you to be ignorant, brothers, that blindness in part has happened in Israel, until the fullness of the Gentiles should enter." And this ought to humble all, according to what is said in the same place: "Do not be high-minded, but fear. For if God did not spare the natural branches, perhaps he will not spare you either." — And this humility is fitting and a preamble to the understanding of mysteries, because it is said in Matthew eleven: "You have hidden these things from the wise and prudent and have revealed them to little ones."
Second, the apostolic instruction in open discourses is set forth through two parts.
17. (Vers. 11.). Now this is the parable.
After the parabolic instruction in hidden mysteries has been set forth, the second part of the chapter follows, in which the apostolic instruction in open discourses is described.
Now this part has two sections, in the first of which they are instructed toward the understanding of the parable;
in the second they are invited to the communication of doctrine,
at the passage: No one lighting a lamp,
etc.
As for the explanation of the parable,
it should be noted that first he explains it generally,
then specifically,
at the passage: Now those by the wayside.
He says therefore first, as if setting forth a certain general
intention of the parable: Now this is the parable,
that is, this is the meaning of the parable, so that he could say that passage of John sixteen: "These things I have spoken to you in proverbs. The hour comes when I shall announce to you plainly concerning my Father."
The seed is the word of God.
Now the divine seed is the word of God, because through it we are reborn, so that we may become divine: James one: "Of his own will he begot us by the word of truth."
According to the four members set forth in the parable, he distinguishes four kinds of hearers, in whom the seed of the divine words is received in different ways,
so that one seed receives the disposition to be in some trampled underfoot,
in others dried up,
in others choked,
and in others multiplied.
18. (Verse 12). First, therefore, as regards the explanation of the trampled seed,
which is the word of the Lord in the forgetful heart,
he says: Those along the path are those who hear:
which does not refer to the seed received, but to the persons receiving the seed, who themselves are also called seed,
according to that passage of Jeremiah thirty-one: "I will sow the house of Israel and the house of Judah with the seed of men and the seed of beasts," that is, of the perfect and the imperfect. Those, therefore, who hear are seed, but they are unfruitful for this reason: because they do not retain it. — On account of which he adds: Then the devil comes,
namely through suggestion, and takes away the word from their heart,
that is, from their memory. And this was signified in Judges six, where it is said: "When Israel had sown, Midian and Amalek would come up and lay waste to everything, while it was still in its green growth." Whence he gladly destroys the beginnings of goodness, because he lies in ambush against our salvation. — On account of which he adds: Lest believing they be saved.
For as it is written in the last chapter of Mark, "he who believes and is baptized will be saved, but he who does not believe will be condemned." He, however, seeks nothing except our damnation, as one already damned himself; Apocalypse twelve: "The accuser of the brethren has been cast down, who accused them before the sight of our God day and night."
19. (Verse 13). Second, as regards the explanation of the withered seed
in the slothful heart,
it is added: Those upon the rock are those who, when they have heard, receive the word with joy.
And this indeed is praiseworthy, according to that passage of Acts seventeen: "They received the word with all eagerness."
But nevertheless they are blameworthy in this, that they do not nurture it nor wish to labor; and therefore he adds: And these have no roots,
that is, firmness of charity, concerning which the Apostle says in Ephesians three: "Rooted and grounded in charity"; but rather they have a lustful or adulterous love, and therefore they do not advance: Wisdom four: "Adulterous plantings will not give deep roots nor establish a stable foundation," because, Hosea nine, "their root has dried up."
And that these do not have confirming roots, he shows when he adds: Because they believe for a time,
namely in a time of prosperity, and in a time of temptation they fall away,
namely from God, according to that passage of Deuteronomy thirty-two: "He withdrew from God, his Savior." This certainly befits such a slothful person, according to that passage of Ecclesiasticus six: "How exceedingly harsh is wisdom to unlearned men, and the senseless man will not remain in it"; but, as it is said in Hosea seven, "woe to those who have withdrawn from me." Against which, Job twenty-seven: "Until I fail, I will not withdraw from my innocence." And therefore Ecclesiasticus two exhorts: "Son, when you come to the service of God, stand in justice and fear, and prepare your soul for temptation."
20. (Verse 14.). Third, however, as regards the exposition of the seed choked in the busy heart, it is added: That which fell among thorns, these are they who have heard, that is, those are signified by that. And note that hearing is attributed to all, so that no one can excuse himself; Romans 10: "Have they not heard? Indeed, their sound has gone forth into all the earth, and their words unto the ends of the world." But not all bear spiritual fruit, because they are hindered by carnal cares; and therefore he adds: And by anxieties, namely within, and by riches, namely without, and by pleasures of life, namely below; in which is touched upon the threefold mutable good, namely interior, exterior, and inferior: going forth they are choked, that is, they lose the spiritual life, because, according to what is said in First Timothy 6, "those who wish to become rich fall into temptations and into the snare of the devil and into many useless and harmful desires, which plunge a man into ruin and perdition"; and therefore they are rightly said to be choked.
And therefore by losing the interior life, they consequently lose exterior efficacy; and therefore it is added: And they bring forth no fruit. For it is written in Ecclesiastes 5: "He who loves riches shall reap no fruit from them," because, as it is said in the Psalm, "they slept their sleep, and the men of riches found nothing in their hands"; and Romans 6: "What fruit did you have in those things of which you are now ashamed?" — as if to say: none. Whence riches and pleasures are rightly compared to thorns, both because they do not bring forth fruit, and also because they hinder fruit, and also because they afflict the one who possesses them, according to that passage of Ecclesiastes 2: "But to the sinner God has given affliction and superfluous care, that he may add and gather together. But this also is vanity and a vain solicitude of the mind"; Ecclesiastes 5: "Sweet is the sleep of the laborer, whether he eats much or little; but the satiety of the rich man does not permit him to sleep." Whence he lies as it were upon thorns; on account of which Bede says: "Riches, even if they seem to delight, are nevertheless thorns to their possessors, because with the stings of cares they pierce the minds of those who eagerly seek them and anxiously guard them."
21. (Vers. 15.). Fourth, regarding the interpretation of the seed multiplied in the fruitful heart, he subjoins: But that which fell on good ground, namely fell: Numbers fourteen: "The land which we surveyed is very good"; these are they who in a good heart, with respect to the cognitive power: Ecclesiasticus thirty-seven: "Establish within yourself a heart of good counsel"; and Ecclesiasticus three: "A wise and understanding heart abstains from sin"; and very good, with respect to the affective power: Hebrews last chapter: "It is best that the heart be established by grace." Hearing the word, retain it, with respect to the memorative power: Proverbs three: "My son, do not forget my law, and let your heart keep my precepts." And bring forth fruit, with respect to the operative power: Isaiah thirty: "Rain shall be given to your seed, wherever you sow in the land, and the bread of the fruits of your land shall be most abundant." In patience, with respect to the passive and supportive power, in which is the consummation of good merit: James one: "Patience has a perfect work, that you may be perfect and entire." Hence it is patience that leads to fruit: James five: "Behold, the farmer waits for the precious fruit of the earth, patiently bearing, until he receives the early and the late rain"; and Hebrews ten: "Patience is necessary for you, that doing the will of God, you may receive the promise"; and twelve: "All discipline in the present indeed is not of joy but of sorrow, but afterward it will render to those exercised by it the most peaceful fruit of justice."
22. For the more evident manifestation of this explanation, however, it should be noted that the seed is the Word of God, first, because it holds the nature of an active principle: John eight: "I am the beginning, who also speak to you"; Matthew thirteen: "He who sows the good seed is the Son of Man," who namely is the principle of every good. - Second, because it holds the nature of a propagative principle: John five: "My Father works until now, and I work." Therefore Mark four: "So is the kingdom of God, as if a man should cast seed into the ground and sleep," etc.; and Genesis one: "Let the earth bring forth green herb and yielding seed and fruit tree, whose seed," etc.
Third, because it holds the nature of a multiplicative principle: John twelve: "Unless a grain of wheat falling into the ground dies, it remains alone; but if it dies, it brings forth much fruit"; and concerning this, First Corinthians fifteen: "Foolish one, what you sow is not brought to life unless it first dies." Moreover, a seed of this kind is the uncreated Word of God, as inspired, as incarnate, as preached, as exemplified.
23. (Verse 16.). No one lighting a lamp
etc. After the Apostles have been instructed for the understanding of the parable, here secondly they are invited to the communication of doctrine,
to which the Apostles are invited in four ways: first, by the fittingness of a general example;
second, by the necessity of the supernal judgment,
there: For nothing is hidden
etc.; third, by the usefulness of one's own merit,
there: Take heed how you hear
etc.; fourth, by the immutability of the divine good pleasure,
there: And they came to him
etc.
Concerning the fittingness of the general example,
two things are to be noted: the first is the dissonance in the opposite,
the second is the congruence in what is proposed.
First, therefore, as regards the dissonance in the opposite,
it is said: No one lighting a lamp. The lamp
is the word of God, according to that text of Proverbs 6: "The commandment is a lamp, and the law is light, and the way of life is the reproof of discipline"; and in the Psalm: "Your word is a lamp to my feet." Now the lamp is lit
when the understanding of the divine word is granted to the human heart. Whence concerning John, John 5: "He was a burning and shining lamp." — Covers it with a vessel.
This lamp is not to be covered with a vessel of carnal uncleanness: Hosea 8: "Israel has become among the nations as an unclean vessel." But Paul is not such a vessel, of whom Acts 9: "He is a vessel of election to me, to carry my name before the nations and kings and the sons of Israel." This was an open vessel, which illuminated the world: Sirach 43: "The sun in its appearance announcing at its rising, a wondrous vessel, the work of the Most High." — Or places it under a bed.
Now in the bed, sloth is signified: Proverbs 26: "As a door turns on its hinge, so the sluggard on his bed." Hence it is that "that servant is reproved who hid his master's money," Matthew 25, against that text of Sirach 29: "Do not hide it under a stone to be lost." He wishes therefore to say that just as it is unfitting to hide a lit lamp under a vessel or a bed, so it is unfitting to conceal divine understanding. And this is what is said in Sirach 20: "Hidden wisdom and unseen treasure, what profit is there in either?" and after: "Better is the man who hides his foolishness than he who hides his wisdom." This, however, is understood when one has the proper time and place. For in the Psalm it is said: "In my heart I have hidden your words, that I may not sin against you"; and again: "I set a guard over my mouth, when the sinner stood against me: I was silent and was humbled."
24. Second, indeed, as to the fittingness in the matter at hand, he adds: But he places it upon a lampstand, as to the perfection of virtue: so that those who enter may see the light, through the disclosure of truth, according to that text of Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father, who is in heaven"; Philippians 2: "Among whom you shine as lights in the world, holding fast the word of life." But that light is not seen except by those who enter through faith, because Isaiah 7 according to the Septuagint: "Unless you believe, you will not understand." And concerning this entrance of faith it is said in John 10: "If anyone enters through me, he will be saved"; enters, through faith, because "he who believes will be saved." These ones entering through faith, by means of the teaching of the Saints, arrive at the understanding of the mysteries, according to that text of the Psalm: "You wondrously illuminate from the eternal mountains." "For those who instruct many unto justice shall be as stars for perpetual eternities," Daniel 12.
And therefore the Lord said to his disciples, Matthew 10: "What I say to you in darkness, speak in the light, and what you hear in the ear, preach upon the housetops."
25. (Verse 17). For nothing is hidden. Here secondly he invites them to the sharing of doctrine by the necessity of the heavenly judgment in two ways: both on account of the future manifestation of all good, and on account of the future revelation of all evil.
First, therefore, as to the future manifestation of all good, it is said: For nothing is hidden, namely good, that shall not be made manifest, namely through the future judgment; whence 2 Corinthians 5: "For we must all be made manifest before the tribunal of Christ, that each one may receive according to what he has done in the body." But this will be at the judgment, concerning which 1 Corinthians 4 says that "he will illuminate the hidden things of darkness and will make manifest the counsels of hearts, and then there will be praise for each one"; and this, because light has the property of making manifest, according to that text of Ephesians 5: "Whatever is reproved by the light is made manifest"; whence the good truth of faith and morals, as a light, seeks to be made manifest, not to be hidden, according to that text of John 3: "He who does the truth comes to the light, that his works may be made manifest, because they have been done in God." Which will especially come to pass when that light will be made manifest in the judgment; on account of which in the Psalm: "You who sit upon the Cherubim, show yourself"; and again in the Psalm: "God shall come manifestly, and he shall not be silent."
26. Second, with regard to the future revelation of all evil,
it is said: Nor hidden,
namely sin or evil, which man willingly hides, according to that passage in Job thirty-one: "If I have hidden my sin as a man"; which
will not be known and come into the open,
that is, at the judgment, according to that passage in Proverbs twenty-six: "He who covers hatred deceitfully, his malice will be revealed in the assembly." Whence Ecclesiasticus one: "Be not a hypocrite in the sight of men, lest God reveal your hidden things and cast you down in the midst of the synagogue"; because, as is said in Wisdom one, "the ear of jealousy hears all things, and the tumult of murmurings shall not be hidden." "For he it is who reveals the deep and hidden things and knows what is established in darkness," etc. Since therefore all things must be made manifest, it is foolish to hide them for a time; and consequently it is necessary to disclose the doctrine received to others.
27. (Verse 18). Take heed therefore how you hear,
etc. Here, third, the Apostles are invited to the same by the advantage of their own merit,
and this because its possession makes one rich,
while its privation
indeed renders one poor.
—The divine doctrine must therefore be preached, first, because the possession of teaching leads to abundance:
on account of which he says: Take heed therefore how you hear:
Bede: "That you may receive it in your heart and continually ruminate upon it and be able to pour it forth for the hearing of others"; as if to say: do not hear the words of divine instruction negligently, so as not to care, but diligently, so that you may abound and bestow upon others. Whence he also adds: For whoever has, it shall be given to him:
for whoever has the desire and the will to advance, God will give him understanding and the ability to teach. Whence Wisdom seven: "I wished, and understanding was given to me; and I called upon God, and the spirit of wisdom came upon me"; and afterward: "All good things came to me together with her." Whence if anyone wishes that it be given to him abundantly, he ought himself also to give freely from what he has: above, chapter six: "Give, and it shall be given to you," namely the gift of wisdom, according to that passage in James one: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly," etc. Whence the gift of wisdom is given to no one unless he has the desire: Isaiah fifty-five: "All you who thirst, come to the waters, and you who have no money, make haste," etc.
28. Second, by the contrary, because its privation leads to want, he adds: And whoever does not have, namely the affection for divine teaching in the heart, even what he thinks he has, through the swelling of pride, will be taken from him, namely through the rigor of the divine sentence: below in the nineteenth chapter: "Take the mina from him and give it to the one who has ten minas"; and Matthew twenty-one: "The kingdom shall be taken from you," namely of Sacred Scripture, "and given to a nation producing its fruits." From this it is gathered that no one can attain the fullness of divine wisdom unless he has the readiness to communicate doctrine: whence Wisdom six: "What wisdom is and how she came to be, I will relate, and I will not hide from you the mysteries of God." "Nor will I travel with consuming envy: for such a man will not be a partaker of the wisdom" of God.
29. (Verse 19). Now his Mother came to him etc. Here, fourth, he invites the Apostles to communicate doctrine from imitation of their Master, namely Christ, who preferred the affection of teaching to parental affection. Whence two things are introduced here: the first is the seeking of relatives; the second, the preferring of disciples.
First, therefore, regarding the seeking of parents, it is said: Now his Mother and his brothers came to him, toward whom special affection ought to be held—toward the mother indeed, because it is said in Exodus twenty: "Honor your father and your mother"; and Tobit four: "You shall have honor for your mother all the days of her life"; toward brothers, namely relatives and kinsmen: Leviticus nineteen: "You shall love your brother as yourself." Therefore, the seeking of these, to whom preeminent affection is owed, is introduced, but they could not by themselves: whence it is added: And they could not reach him because of the crowd; and therefore they sought him through a messenger.
30. (Verse 20). On account of which it is added: And it was told him: Your mother and your brothers, to whom you owe much affection by reason of kinship, stand outside, wishing to see you, through the affection of charity. And thus he is effectively sought, that he might pass over or go out to his relatives, both on account of nature to be acknowledged and on account of charity to be repaid. Whence on this the Gloss says, on Matthew twelve, that "this was reported to Christ evasively, so that it might be known whether he would abandon his teaching." For they knew that what is said in Ephesians five is true: "No one ever hated his own flesh"; and thus they wished to test what he would more accept, whether the affection of parents or the instruction of disciples.
31. (Verse 21). Second, regarding the preferring of disciples, it is added: Who answering said to them: My mother and my brothers are these who hear the word of God and do it. In which he shows,
that he valued the instruction of disciples more than the affection of parents, and that he valued disciples more than kinsmen, and that he valued the affection of teachers toward disciples more than that of parents toward children. — And note that on account of the affection, need, and request of parents, the teacher ought not to interrupt the instruction of doctrine: in which he invites more by deed than he had invited above by word.
32. And note that he calls his hearers mothers,
insofar as through instruction they beget others, according to that passage in Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." — He calls them brothers,
insofar as through the word they are begotten and become sons of God, according to that passage of the Psalm: "I will declare your name to my brothers"; and Hebrews 2: "He is not ashamed to call them brothers." For those who receive the word of God are grafted in as to the root stock, and consequently are watered by the moisture of the Holy Spirit, and therefore are made sons of the living God, according to that passage in Galatians 4: "Because you are sons, God has sent the Spirit of his Son into your hearts, crying out," etc. And therefore, as much as spirit surpasses flesh, and grace surpasses nature, and divine things surpass human things, and eternal things surpass perishable things, so much is spiritual generation, which is through the word of life, preferred to carnal generation: and therefore it is to be preferred to it. For on account of this, the true preacher is more moved toward children begotten through preaching than toward carnal parents. This is evident, because the Apostles poured out their own blood to confirm them, just as Christ himself had done, who is the master of masters.
33. And since those alone rightly receive the seed of the word who carry out what they have heard, therefore he rightly adds: Who hear the word of God and do it:
because, in Romans 2, "not the hearers of the Law are just before God, but the doers shall be justified before God"; and James 1: "Be doers of the word and not hearers only, deceiving yourselves." For Christ prefers such people to his own parental kinship, below in chapter 11: "Blessed is the womb that bore you." "Rather, blessed are they who hear the word of God and keep it." He says this, however, not because he despises his Mother, since he loved her above all, but to show by example what he commands below in chapter 14: "Whoever does not leave father and mother and wife, children, brothers, and sisters, cannot be my disciple."
Third, there is set forth an authoritative confirmation in manifest miracles.
34. It came to pass on one of the days, and He went up
etc. After the parabolic instruction in hidden mysteries and the apostolic formation in open discourses, the Evangelist here adds, in his customary manner, an authentic confirmation in express miracles.
Moreover, in this part three miraculous signs are introduced, "that in the mouth of three witnesses every word may stand," and so that Christ may be shown to be Lord of all things. The first is in the calming of the storm,
from which He is shown to be Lord over corporeal creation; the second is in the expulsion of the demonic legion,
from which He is shown to be Lord over spiritual creation, at the passage: And they sailed to the region of the Gerasenes
etc.; the third is in the restoration of life and health,
from which He is shown to be Lord over what is composed of both, at the passage: And it came to pass, when He had returned
etc.
Concerning the first kind of miracle, which is in the calming of the storm,
four things are introduced by the Evangelist for its complete explanation. The first is the preceding occasion;
the second, the imminent opportunity;
the third, the efficient power;
the fourth, the consequent benefit. The preceding occasion
was the crossing of the sea; the imminent
opportunity, the onslaught of the storm; the efficient
power, the virtue of the Divinity; the consequent
benefit is the advancement of our belief.
First, therefore, the crossing of the sea is introduced by the Evangelist;
second, the onslaught of the storm,
at the passage: And as they were sailing
etc.; third, the virtue of the Divinity,
at the passage: But He, rising up, rebuked
etc.; fourth, the advancement of our belief,
at the passage: And He said to them: Where is your faith?
Concerning the first, it should be noted that the Evangelist introduces two things: the first is the boarding of the boat;
the second is the crossing of the lake.
35. (Verse 22). First, therefore, as regards the boarding of the boat,
it is said: And it came to pass on one of the days, that He went up into a boat, and His disciples,
namely so that He might be carried by its service, according to that passage of Wisdom fourteen: "Men entrust their souls to a small piece of wood." And note that Christ
boarded the boat with His disciples, to show Himself like them in nature and need, according to that passage of Hebrews two: "In all things He ought to be made like unto His brethren"; and Philippians two: "Made in the likeness of men, and found in appearance as a man." The disciples
boarded with Christ, to show the perfection of their companionship, by which they never abandoned their Master, just as Elisha did with his master Elijah, in 4 Kings two: "As the Lord lives, and as your soul lives, I will not leave you." Whence in the person of such ones Job said in chapter twenty-three: "My foot has followed His steps; I have kept His way and have not turned aside from it." They were not of those "who believe for a time and in the time of temptation fall away," above in the same chapter, and therefore never attain to the wisdom of truth.
36. Second, regarding the crossing of the lake, it is added: And he said to them: Let us cross over the lake. And they went up, namely to cross over and go beyond the strait or sea, because that body of water, as was discussed above in chapter five, was called both sea and lake. Moreover, the Lord willed that his disciples should cross over with him, so that his miracles might be made manifest to them: the Psalm: "They who go down to the sea in ships, they have seen the works of the Lord and his wonders in the deep." Or he willed that they should go up with him in order to show that they cannot arrive at the port of salvation except through the sea of present tribulation. Whence Wisdom 14: "Those crossing the sea by a raft were delivered"; and in the Psalm: "We passed through fire and water"; because, according to what is said in Acts 14, "through many tribulations we must enter into the kingdom of God."
37. (Verse 23). And as they were sailing, etc. Here secondly is described the onset of the storm with the importunity of danger and with the opportunity of refuge. - First, regarding the importunity of the emerging danger, while Christ was sleeping, it is said: And as they were sailing, he fell asleep. And while he was sleeping, they encountered danger in sailing, according to that passage of Ecclesiasticus 43: "They who sail the sea tell of its dangers." - Therefore the danger is added: And there came down a storm of wind upon the lake, and they were being filled and were in danger, that is, the storm of wind agitated the lake and filled the boat with water, according to that passage of Mark 4: "And there arose a great storm of wind, and the waves beat into the ship, so that the ship was filled." And this happened by divine dispensation, just as it is said of Jonah in Jonah 1: "A great tempest arose in the sea, and the ship was in danger of being broken." Whence, just as that ship was in danger on account of Jonah fleeing from the face of the Lord, so also this one on account of the presence of the traitor, according to what the Gloss says: "Rightly is the ship troubled in which the traitor is together with the good, and those who had been steadfast by their own merits are troubled by the merits of others."
38. (Verse 24). Second, regarding the opportunity of refuge coming to aid, as Christ awakens, it is added: And they came to him and awakened him, namely so that through his wakefulness they might obtain a remedy, they who had incurred danger during his sleep: the Psalm: "The Lord was roused as one who sleeps." Moreover, they awakened him not from boldness of spirit, but from need; whence it is added: Saying: Master, we perish; in which they invoke Christ's power and their own need: Christ's power in this, that they say: Master: Job 9: "He commands the sun, and it does not rise, and he seals up the stars as under a signet"; the Psalm: "You rule over the power of the sea, and you calm the motion of its waves"; Wisdom 14: "You have given a way in the sea and a most firm path in the waves."
They allege their own need
in this, that they say: We perish,
when nevertheless you do not will that anyone perish; Second Peter chapter three: "He acts patiently, not willing that any should perish," and especially the predestined. Whence John chapter ten: "My sheep hear my voice, and I give them eternal life, and they shall not perish forever"; and chapter seventeen: "I have kept them, and none of them has perished except the son of perdition."
39. But he, rising up, rebuked the wind.
Here thirdly is described the power of the Divinity,
as commanding by word
and as accomplishing by deed:
First therefore, as regards the command in word,
it is said: But he, rising up, rebuked the wind and the tempest of the water:
in which rebuke is understood the command of majesty over both. Whence it is said in Matthew chapter eight: "He commanded the winds and the sea, and a great calm was made"; in Mark chapter four it is said that he said to the sea: "Be silent, be still." And in this he shows himself to be the one who made the sea: Job chapter thirty-eight: "I surrounded the sea with my boundaries and said: This far shall you come, and here you shall break your swelling waves"; and Nahum chapter one: "Rebuking the sea and drying it up."
40. Secondly, as regards the effect in deed,
it is added: And it ceased, and a calm was made; it ceased,
namely the wind: Sirach chapter forty-three: "At his word the wind was silent"; because in the Psalm: "Fire, hail, snow, ice, stormy winds, which fulfill his word." And thus it appears that he is the one to whom Tobit says, in chapter three: "After the tempest you make calm." And thus what is said in the Psalm is true in Christ: "And the spirit of the storm stood still."
41. (Verse 25.). And he said to them,
etc. Here fourthly is determined the progress of our belief,
in two ways, namely as regards knowledge in the heart
and as regards confession in the mouth: -
First therefore, as regards knowledge of the heart
proceeding from the hesitation of doubt to the certainty of belief, it is said: And he said to them: Where is your faith?
Which indeed he says by rebuking doubt and urging firmness of faith, as if to say: Why did you doubt, fearing submersion and peril? According to what he said to Peter in Matthew chapter fourteen: "O you of little faith, why did you doubt?" For it is said in Hebrews chapter eleven: "By faith the children of Israel crossed the Red Sea as through dry land." Therefore he reproved the disciples for their faintheartedness, so that from the miracle seen he might arouse them to firmness of faith, through which they might recoil into their own smallness and marvel at the divine immensity.
Whence it is also added: Who, being afraid, marveled.
For already they knew their own smallness, into which they recoiled through fear, and the divine immensity, into which they were carried beyond themselves through wonder: Jeremiah chapter ten: "Who shall not fear you, O King of the nations? For yours is the glory among all the wise"; Jeremiah chapter five: "Will you not then fear me? says the Lord." "Who have set the sand as a boundary for the sea, an everlasting decree which it shall not pass beyond."
And because wonder at power accompanies fear of majesty, rightly it is said: They marveled:
Sirach 11: "Many marveled at him and honored God," because "the Lord is exceedingly great, and his power is wonderful," Sirach 43.
42. Second, indeed, as regards the confession of the mouth,
it is added: Saying to one another: Who, do you think, is this?
As if to say: no one is like him. Exodus 15: "Who is like you among the mighty, O Lord? Who is like you, magnificent in holiness, terrible and praiseworthy, working wonders?"
And they give the reason: Because he commands both the winds and the sea,
by his ineffable power; and they obey him,
with wondrous reverence. Job 28: "Who gave weight to the winds and weighed the waters by measure, when he appointed a law for the rains and a way for the sounding storms." And thus was verified that saying of Sirach 39: "At his word the water stood like a heap." This, therefore, is he of whom Job 38 says: "Who shut up the sea with doors?" For since the winds and the sea obey him, nothing can resist him. Sirach 42: "All things obey him of necessity." Whence Bede in the Gloss: "Note that every creature perceives its Creator, because things that are insensible to us are sensible to the majesty of the Maker."
43. Spiritually,
however, there is expressed here the liberation of the penitent soul from the temptation of the devil through the grace of Christ. Whence three things are to be spiritually noted here: the first is the conversion of the soul,
which is signified by the boarding of the boat; the second is temptation,
which is signified by the onslaught of the storm; the third is the consolation of the soul,
which is signified by the calming of the great tempest.
Concerning the boarding of the boat
signifying the conversion of the soul,
three things are to be noted, namely Christ's example,
because he boarded first. Micah 2: "He shall go up, opening the way before them"; because, Acts 1, "Jesus began to do and to teach." And this is what Ambrose says: "Christ, having left his parents, boarded the ship of the cross, to teach us, having left behind carnal love, to be crucified with him." As a figure of this, in 1 Maccabees 16 it is said that John "saw the people trembling to cross the torrent, and he crossed over to them first, and the men saw him and crossed after him."
Second, Christ's counsel,
because he invited the disciples to cross over with him. Sirach 24: "Come over to me, all you who desire me," namely from this world, which is nothing but a certain passage. John 13: "That he might pass from this world to the Father"; and Hebrews 13: "We have not here a lasting city, but we seek one that is to come." Blessed is he who thus passes with Christ "through temporal goods, so as not to lose eternal ones"; because, Wisdom 14, "those crossing the sea by a raft were delivered."
Third, the fellowship of Christ, because he crossed over in the ship together with them: Isaiah forty-three: "When you pass through the waters, I will be with you, and the rivers shall not overwhelm you," etc., because in the Psalm: "I am with him in tribulation"; and Matthew twenty-eight: "Behold, I am with you all days even to the consummation of the age."
44. Concerning the assault of the storm, in which is signified the temptation of the soul, three things are to be noted. The first is the sleeping of Christ; which indeed occurs when the love and memory of Christ grows sluggish in the heart; for in himself he did not sleep: the Psalm: "Behold, he who keeps Israel shall neither slumber nor sleep"; but in us: on account of which it is said in Matthew twenty-six: "Watch and pray, that you may not enter into temptation"; and therefore First Peter, last chapter: "Be sober and watch"; and First Thessalonians five: "Therefore let us not sleep as do others, but let us watch and be sober: for those who sleep, sleep at night."
Second is the descent of the storm wind, in which is signified the temptation of the devil: Ezekiel one: "A whirlwind came from the north." This is the wind coming "from the region of the desert, which shook the four corners of the house," that is, the four affections of the mind, of which it is said in Job one; this is the wind of which Sirach forty-three says: "The cold north wind blew, and ice froze upon the water."
Third is the imperiling of the driven ship, which signifies the disturbance of the soul. For water entering into the little ship is disturbance entering into the soul, and then danger is imminent. Whence in the Psalm: "Save me, O God, for the waters have come in even unto my soul"; Lamentations three: "The waters overflowed above my head; I said: I am lost."
45. Concerning the consolation of the soul, three things are to be noted. The first is prayer in the awakening of Christ: which indeed is accomplished through prayer: below, chapter eleven: "Which of you shall have a friend," etc.; Isaiah sixty-four: "There is none who calls upon your name, who rises up and takes hold of you."
Second is the devotion of the mind in tranquility: Tobit three: "After a storm you make a calm, and after weeping and tears you pour in gladness"; Wisdom twelve: "But you, master of power, judge with tranquility."
Third is the glorification of God in this, that they venerate and fear and confess God: Exodus fourteen: "The Lord delivered Israel from the hand of the Egyptians." "Then Moses sang a canticle to the Lord," etc.
Concerning these three it is said in the Psalm: "Call upon me in the day of tribulation, and I will deliver you, and you shall glorify me."
And thus it is clear how here is spiritually signified the passage of the penitent soul.
46. And they sailed to the region,
etc. After the Evangelist first showed that Christ has dominion over corporeal creation, here secondly he shows that he has dominion over spiritual
creation in the admirable expulsion of the demonic legion. Hence the Evangelist intends in this part to explain the marvelous liberation of the demoniac accomplished through the power of Christ. For the explanation of this miracle, four things are introduced. The first is the violence of the besieging demon;
the second is the omnipotence of the Lord who liberates,
which is treated there: And they begged him not to command them,
etc.; the third is the reverence of the people coming to meet him,
there: When those who were feeding them saw what had happened,
etc.; the fourth is the benevolence of the cured man obeying,
there: And the man from whom the demons had gone out begged him,
etc.
The violence
of the besieging devil
is shown from four things, namely from the roaring of fury,
from the clamor of outcry,
from the assault of strength,
and from the accompaniment of multitude.
47. (Verse 26.) First, therefore, regarding the roaring of fury
in the demoniac running to meet the Lord as he arrived, it is said: And they sailed to the region of the Gerasenes.
"Gerasa, as Bede says, is a city of Arabia"; in which it is shown that after the miracles performed among the Jews, divine dispensation requires that they be performed among the Gentiles; according to what is said in Acts thirteen: "It was necessary that the word of God should be spoken to you first, but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles," as if in contempt of the rebellious. Hence he adds: Which is opposite Galilee,
which refers to the city
understood through that people, which is called Gerasa.
He sailed there to show the power of his might through miracles and to draw them to himself. For Gerasa
is interpreted, as the Gloss says, as "sojourner"; and therefore it designates the Gentiles, according to Ephesians two: "Remember that at one time you were Gentiles, alienated from the commonwealth of Israel, having no hope of the promise and without God in this world. But now in Christ Jesus you who were once far off have been brought near." Hence in this it is clear that "the same Lord of all is rich toward all who call upon him," Romans ten. "For everyone, whoever calls upon the name of the Lord, shall be saved."
48. (Verse 27.). Therefore it is added: And when he had gone out onto the land, there met him a certain man,
so that just as he had worked wonders on the sea, so also on the land. And through this it is apparent that he is the one of whom it is said in the Psalm: "Whatever the Lord willed, he did in heaven and on earth, in the sea and in all the depths." And he shows this in this man, who is rightly called a certain man
of singular suffering, who was a notable person and was notably and miserably possessed. And therefore, although two came to meet him, according to what is said in Matthew 8, Luke nevertheless records only the encounter with one, whose notable torment he specifies by the length of time.
On account of which he says: Who had had a devil now for a long time,
so that it had already claimed him for itself as a possession, such that there could be said of him that word of Isaiah 34: "It shall be the lair of dragons and the pasture of ostriches, and demons shall meet, the onocentaur"; this concerns those fully possessed by the devil.
It is aggravated also by the unseemliness of appearance:
whence it is also added: And he wore no garment;
which was very unseemly, according to what the Lord threatens in Ezekiel 16: "They shall strip you of your garments and take away the ornaments of your beauty." And in this the fury of the demon is apparent, who not only tormented the members of the body but also tore apart the garments, as is said of that one in Acts 19: "When the most wicked demon had prevailed against the two sons of Sceva the Jew, they fled naked and wounded from the house."
It is aggravated also by the horror of the place:
therefore he adds: Neither did he abide in a house, but in the tombs,
where is a very horrible place. And the princes of darkness seek such places; Job 30: "They dwell in the deserts of the mountains and in the caverns of the earth"; and yet from these the Lord delivers, according to that word of the Psalm: "Who brings forth the bound in might, likewise those who provoke, who dwell in the tombs."
49. (Verse 28.). Secondly, with regard to the tumult of the outcry,
as the demon cries aloud and the Lord commands, it is added: When he saw Jesus, he fell down before him.
And thus is verified that word of the Psalm: "Before him the Ethiopians shall fall down"; and that word of Isaiah 60: "They who detracted you shall come to you and shall adore the footsteps of your feet," "that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth," Philippians 2. This, however, he did not do out of the humility of devotion, but with murmuring and clamor of outcry.
And therefore he adds: And crying out with a loud voice, he said: What have I to do with you, Jesus, Son of the Most High God?
This he did not display out of reverence, but rather he abhorred his presence with a cry, through which he showed groaning and pain in his heart, according to that passage of the penultimate chapter of Isaiah: "You shall cry out for pain of heart, and for crushing of spirit you shall howl." Moreover, he cries out and grieves at his presence because there was no agreement with Christ; Second Corinthians 6: "What accord has Christ with Belial? What fellowship has light with darkness, justice with iniquity?" And Ecclesiasticus 13: "What will the wolf share with the lamb? Or what communion has a holy man with a dog?"
50. And note that in this confession he refutes a twofold error: one of the Jews,
who said that Christ had a demon, John 8, and that he cast out demons by Beelzebub, Matthew 12. Whence Bede says: "The Jews say that he casts out demons by the prince of demons — he whom the demons deny to have anything in common with themselves."
He refutes another error of the Arians,
who say that Christ is a mere creature,
whereas the demon calls him the Son of the Most High God,
according to that passage of Ecclesiasticus 24: "I came forth from the mouth of the Most High, the firstborn before every creature." But the demon confesses this not by venerating his dominion, but by dreading his command, according to that passage of James 2: "The demons believe and tremble."
51. And therefore it is added: I beseech you, do not torment me,
namely by that power of which Wisdom 11 says: "Absent and present alike were tormented." Therefore he wanted to confess Christ so that at least by confessing he might find an opportunity of escaping, because, Wisdom 16, "the wicked who denied knowing you were scourged by the strength of your arm."
52. (Verse 29). But this supplication availed him little, for it was not voluntary but coerced; therefore it is added: For he was commanding the unclean spirit
to go out from the man,
a command which it could not resist, according to that passage of Wisdom 19: "Every creature served your commands, that your children might be kept unharmed." Moreover, it feared this command because it is a comfort to the unclean spirit to possess a man and to inflict torment upon him, according to that passage below in chapter 11: "When the unclean spirit has gone out from a man, it walks through waterless places, seeking rest"; and Bede in the Gloss says: "It is a torment for the devil to cease from harming a man, and the longer he possesses, the more reluctantly he lets go. Let him who is harmed by the devil therefore take heed to break the yoke quickly." — But in this petition the demon did not merit to be heard, because it was not from a disposition of devotion, but from impatience and the clamor of outcry; the Psalm: "They cried out, and there was none to save them."
53. Third, as regards the assault of strength
in the demon resisting human binding, it is added: For many times he would seize
him, namely by an assault of strength which the possessed man could not resist: according to what is said of Saul in 1 Kings 18, that "the evil spirit of the Lord seized Saul." But with this man it was otherwise than with Saul, because the latter was soothed by the harp, but this man could not be restrained by a chain.
Whence it is added: And he was bound with chains,
as regards the hands, guarded with fetters ,
as regards the feet, which was a very strong restraint, according to that of the Psalm: "To bind their kings in fetters and their nobles in iron manacles."
And although it was so strong, he could not withstand the assault of diabolical strength: on account of which it adds: And breaking the bonds, he was driven by the demon into the desert .
In this is shown the pride and audacity of the devil, who could be held back by no restraints, according to that of Jeremiah 2: "From of old you have broken my yoke, you have burst my bonds." Thus indeed do the proud imitators of the devil, against whom Jeremiah, in chapter 5, speaking of the princes: "They have broken the yoke, they have burst the bonds," namely of the divine precepts; although it is said in Ecclesiasticus 6: "Put your foot into his fetters, and be not weary of his bonds." But it is more tolerable for a sinner possessed by the devil to be driven about in the desert than to be bound by these fetters: Job 30: "They dwelt in the deserts of torrents and in the caves of the earth, who rejoiced in such things and counted it delightful to be under thorns."
54. (Vers. 30.). Fourth, as regards the company of multitude
in the demon responding to the Lord's interrogation, it is added: And Jesus asked him, saying: What is your name?
For it belongs to him to interrogate, to whom it also belongs to judge: Wisdom 6: "The Most High will examine your works and will search out your thoughts"; and in chapter 11: "These, questioning them as a stern king, you condemned"; because, according to that of Wisdom 1, "there will be an interrogation into the thoughts of the ungodly." He was asking about the name, not because he was ignorant, according to what the disciples say to him in John 16: "Now we know that you know all things, and you do not need anyone to question you," and much less that you should question others.
But he was asking so that from the demon's response the confutation of the multitude would become apparent; whence it is also added: And he said: Legion. "A legion contains six thousand six hundred and sixty-six"; and therefore he does not respond with the name of a single person, but of a multitude: which the Evangelist explains, adding: Because many demons had entered into him, so that he could say to the Lord: "Lord, how they are multiplied who trouble me"? And again: "They are multiplied beyond the hairs of my head who hate me without cause." Already what is said of Antiochus in 1 Maccabees 1 had been verified in this man: "Antiochus went up to Jerusalem with a great multitude. And he entered into the sanctuary with pride."
And thus from the four premises stated above, the violence of the besieging devil is made apparent.
55. (Vers. 31.). And they besought him
etc. After the violence of the besieging demon, the Evangelist here subjoins the omnipotence of the Lord who liberates.
Now in this part Christ is shown to be powerful in every way, namely powerful in commanding,
powerful in permitting,
powerful in saving,
and powerful in destroying.
First, then, he is shown to be powerful in commanding harsh things,
in that it says: And they besought him
, namely the demons, that he would not command them to go into the abyss:
because they could not transgress his command, according to that verse of the Psalm: "He has established a decree, and it shall not pass away." Therefore they besought him, because they knew that he was that Angel of whom Revelation 20 says: "I saw an Angel descending from heaven, having the key of the abyss," that is, the power of sending into the abyss by his just judgment, as he did to the Egyptians: Exodus 15: "The depths covered them, they descended into the deep like a stone"; and Revelation 20: "Judgment was rendered upon each one according to their works. And hell and death were cast into the lake of fire." The demons feared that this judgment would be hastened upon them by the command of Christ, not as ones foreknowing the future, but on account of the sayings of the Prophets. Whence Ambrose says: "The demons knew that by the coming of Christ they would at some time be plunged into the abyss, not because they themselves were foretelling the future, but because they were recalling what the Prophets had said concerning them."
56. (Vers. 32.). Second, he is said to be powerful in permitting losses,
in that it is added: And there was there a herd of many swine feeding on the mountain,
into which, although they are brute animals, the demons had no power except by divine permission. For of Christ it was said in the Psalm: "You have subjected all things under his feet"; and afterward: "moreover also the cattle of the field." Whence into this herd they could do nothing except by the permission of God, according to that passage of Matthew 10: "Are not two sparrows sold for a farthing? And not one of them shall fall to the ground without your Father," that is, without the power of the Father.
And therefore it is added: And they besought him that he would permit them to enter into them;
in which the demons display Christ's power and their own powerlessness, because they can do nothing against beasts unless permitted, much less therefore against a human being. Whence in Job 1 satan said: "Lord, stretch forth your hand and touch all that he possesses." On account of which also in the tribulation that the devil is to inflict upon the Church, the divine permission precedes, according to that passage of Revelation 9: "The four angels were loosed, who were prepared for the hour and the day"; and in chapter 20 it is said that "satan shall be loosed."
And because the Lord by his just judgment permits them many things, it is added: And he permitted them;
in which permission he shows himself to be lord not only restraining the demons but possessing the swine, according to that verse of the Psalm: "Mine are all the beasts of the forests, the cattle on the mountains and the oxen." But the owners were merely stewards of the Lord Jesus, and therefore in no way did he do them an injury.
The Lord also showed that He loves the salvation of one man more than thousands of brute animals: First Corinthians 9: "Does God have care for oxen?" Wisdom 11: "But You spare all things, O Lord, because they are Yours, You who love souls." — Again, in this the Lord showed that carnal men, who are designated by the swine,
are by the just judgment of God exposed to demons; Romans 8: "If you live according to the flesh, you shall die." Whence in First Corinthians 5 the Apostle says of that carnal man that "he judged to deliver such a one to Satan for the destruction of the flesh." He also did this so that not only His power of saving but also of killing might be made known to the men of that land, according to that passage of Deuteronomy 32: "I will kill and I will make alive, I will strike and I will heal: and there is none who can deliver from My hand."
57. (Verse 33.). Third, He is shown to be powerful in saving the infirm
in that which is added: The demons therefore went out from the man and entered into the swine:
by which departure the man was freed. They went out
by the command of divine power, according to that passage of Zechariah 13: "I will cast the unclean spirit out of the land." This was said by Him who says of Himself below in chapter 13: "Behold, I cast out demons and perform cures today and tomorrow, and on the third day I am consummated." For they went out by the power of Christ, in whose name they were cast out by His disciples, according to what is said in Acts 16, that "Paul said to the pythonic spirit: I command you in the name of Jesus Christ to go out from her; and it went out the same hour." But departing from the man, they enter into the swine,
because the unclean spirit seeks unclean dwelling places: Job 37: "The beast shall enter its lair and shall dwell in its cave"; and of Behemoth it is said in Job 40: "He sleeps under the shadow, in the covert of the reed, in moist places." He says this with regard to carnal men, who seek nothing else but shadow and wantonness, like swine.
58. Fourth, He is shown to be powerful in casting down the proud
in that which follows: And the herd rushed headlong over the precipice into the lake and was drowned;
in which the Lord's extraordinary power is shown, which did not permit them to enter the swine for rest, but for drowning, so that thus might be fulfilled in them that passage of Exodus 15: "Your spirit blew, and the sea covered them; they sank like lead in the mighty waters"; in which the submersion of sins is spiritually designated, according to that prophetic passage of Micah, the last chapter: "He will put down all our iniquities and will cast all our sins into the depths of the sea."
59. It is shown, therefore, that from the aforesaid, according to the literal sense, seven notable points can be gathered: first, that the power of Christ's word alone exceeds the strength of infinite thousands of demons; second, that the fury of demons with respect to the human race is very great; third, that their fear with respect to the man Christ is very great; fourth, that demons are incorporeal, since so many were in one man; fifth, that they can do nothing even over brute animals unless permitted; sixth, that men in possessing these temporal things are nothing but stewards of Christ; seventh, that God showed that the salvation of one man is to be preferred to infinite brute animals.
60. (Verse 34.). When they saw what was done etc. Here now thirdly the Evangelist shows the reverence of the people coming to meet him. Concerning the explanation of which four things are introduced, namely the announcement of the truth beheld, the investigation of the truth heard, the discovery of the truth sought, the veneration of the truth found, sought, and announced.
First, therefore, as regards the announcement of the truth beheld, it is said: When they saw what was done, those who were feeding them fled, namely out of fear, like hirelings; John 10: "But the hireling, and he who is not the shepherd, sees the wolf coming and flees"; and Zechariah 11: "O shepherd and idol, abandoning the flock"! Or they fled not from fear of human danger, but from fear of divine judgment, concerning which Job 19: "Flee from the face of the sword, for the sword is the avenger of iniquity, and know that there is judgment." But they fled not to hide, for in the Psalm it is written: "Where shall I go from your spirit, and where shall I flee from your face?" but so that they might quickly narrate what they had seen to those who were absent.
Whence it follows: And they told it in the city and in the villages, just as that messenger, Job 1: "I alone escaped, that I might tell you." And in this they had, as it were, the office of preachers, of whom in the Psalm: "They declared the works of God and understood his deeds"; Philippians 1: "Whether Christ be announced by occasion, in this also I rejoice, yea, and I will rejoice." Whence good things seen concerning Christ are not to be kept silent but to be announced, according to that passage of 4 Kings 7: "Those four lepers said: This is a day of good tidings. If we are silent and do not wish to announce it until morning, we shall be charged with wickedness. Come, let us go and announce it in the court of the king." But evil things are not to be announced; 2 Kings 1: "Do not announce it in Gath, nor announce it in the crossroads of Ashkelon."
61. (Verse 35.). Secondly, as regards the investigation of the truth heard, it is added: And they went out to see what was done, and they came to Jesus. They went out, I say, for inquiry; Song of Songs 3: "Go forth, daughters of Sion, and see king Solomon"; and in the Psalm: "Come and see the works of the Lord, what wonders he has placed upon the earth."
They went out moreover to Jesus,
who is the Truth, that they might learn the truth. For, as the diligent inquirer Job says in the twenty-third chapter: "Who will grant me that I might know and find him and come even to his throne"? So the Samaritans, having heard the word of the woman, John 4: "The woman went away into the city and says to those men: Come and see the man who told me all things whatsoever I have done." "They went out therefore from the city and were coming to him."
And it is greatly to be noted that it is said that when
they go out to see what had been done, they came to Jesus,
because the thing made, when it is beheld, leads to the Maker; Romans 1: "The invisible things of God from the creation of the world are clearly seen, being understood through the things that have been made"; and Wisdom 13: "From the greatness of the beauty and of the creature, the Creator of these things may be knowably seen." And therefore Sirach 42: "How admirable are his works, and like a spark is what one may contemplate"! In this, however, it is apparent that one must not remain in the thing made, but must press on even to Jesus: Sirach 43: "Look upon the rainbow and bless him who made it"; and in the Psalm: "Out of the mouth of infants and sucklings you have perfected praise," etc.
62. Third, as regards the discovery of the truth sought,
it is added: And they found the man sitting, from whom the demons had gone out;
and thus in a fitting state,
against restlessness, because he never rested when the devil possessed him: Isaiah 57: "The wicked are like a raging sea, which cannot rest." On the contrary, concerning him in whom the Spirit of the Lord dwells, it is said in Lamentations 3: "He shall sit solitary and shall be silent"; because, according to that passage of the Psalm, "in peace is his place made."
They found him also in fitting attire,
against nakedness: on account of which it adds: Clothed.
For such attire befits a man both bodily and spiritually: Revelation 16: "Blessed is he who keeps his garments, lest he walk naked." - They found him also in his right sense,
against madness: on account of which it adds: And of sound mind:
whence he could say that word of Nebuchadnezzar in Daniel 4: "At that very time my understanding returned to me." Which understanding the devil takes away from those whom he possesses, by deranging their minds: Second Corinthians 4: "In whom the God of this age has blinded the minds of unbelievers."
They found him also in a fitting position,
against disorder: on account of which is added: At his feet,
as one attentive to his preaching, according to that passage in the penultimate chapter of Deuteronomy: "Those who approach his feet shall receive of his teaching"; and below in the tenth chapter: "Mary sitting at the feet of the Lord heard his word."
And by these signs they manifestly knew him to be set free, from their own sight.
Now they had learned the manner and cause of the cure by hearing, because they had heard that this had been done through Christ. On account of which it is added: And they were afraid, namely of Christ, attending to his wondrous power and strength, according to that passage of Jeremiah 10: "Who shall not fear you, O King of the nations? For to you belongs glory; among all the wise men of the nations and in all their kingdoms there is none like you."
63. (Verse 36.). To this he adduces sure testimony, therefore he adds: And those who had seen it reported to them, namely the herdsmen. For such persons ought to bear witness; John 19: "And he who saw it bore witness."
How he had been made well from the legion, through Christ's command. Such testimony is to be believed; 1 John 1: "What we have seen and heard and perceived, we testify and announce to you"; the Psalm: "Declaring the praises of the Lord and his wondrous works which he has done"; because, Acts 4, "we cannot but speak what we have heard and seen."
64. (Verse 37.). Fourth, indeed, as regards the veneration of the truth discovered, it is added: All the multitude of the region of the Gerasenes asked him. After they recognized the fearsome dominion of Majesty, they asked him to depart from them. Which indeed they did not say from the contempt of pride, as those of whom Job 21 says: "Who say to God: 'Depart from us; we do not desire the knowledge of your ways'"; but from reverential fear. Whence it is also added: Because they were held by great fear, as Peter, above in chapter 5: "Depart from me, Lord, for I am a sinful man"; and as the centurion, above in chapter 7: "Lord, I am not worthy that you should enter under my roof"; because, according to that passage of Sirach 13, "he who associates with one more honorable than himself takes a burden upon himself." Whence Ambrose says: "A weak mind does not grasp the word of God, nor can it sustain the weight of wisdom." And since they were less fit for divine cohabitation, therefore they were heard.
On account of which it is added: But he, boarding the boat, returned. The Lord did not wish to be burdensome to anyone; whence Matthew 10: "And whoever shall not receive you, going out, shake the dust from your feet"; and Matthew 7: "Do not give what is holy to dogs, nor cast your pearls before swine." But the Samaritans had acted more prudently than these, of whom John 4 says: "When the Samaritans had come to him, they asked him to remain there. And he stayed with them two days." But astonishment had surrounded these people, just as it had Peter, above in chapter 5. Therefore they could say that passage of Job 31: "I always feared God as waves swelling over me, and I was unable to bear his weight."
In this also it is given to understand spiritually that the Lord, when rejected, departs; 1 Chronicles 28: "If you seek him, you shall find him; but if you forsake him, he will cast you off forever." It is also intimated that the Lord does not abandon us unless we first repel him, but rather presses himself upon us; whence Revelation 3: "I stand at the door and knock," etc.
65. (Vers. 38.). And he besought him etc. Here fourthly is described the benevolence of the healed man in his obedience, which the Evangelist commends on four grounds, namely from the offering of service, from the condescension of the Physician, from the commission of office, and from the publication of the benefit, such that one disposes toward the other.
First, therefore, as to the offering of service, it is said: And the man from whom the demons had gone out besought him, namely the healed man besought the physician, that he might be with him, that is, that he might serve him as Lord and Savior, as Ittai the Gittite said to David in 2 Kings 15: "As the Lord lives, and as my lord the king lives, in whatever place you shall be, whether in death or in life, there will your servant be." So Elisha to Elijah, in 4 Kings 2: "As the Lord lives, and as your soul lives, I will not leave you." Moreover, he wished to be with him so that he might be more secure, according to that saying of Ecclesiasticus 51: "I will call upon the Lord, the father of my Lord, that he may not forsake me in the day of my tribulation." Also that he might be more perfect: Psalm: "I will keep your justifications; do not utterly forsake me." Also that he might be more blessed: Philippians 1: "I desire to be dissolved and to be with Christ"; and John 12: "I will, Father, that where I am, there also my minister may be." — Therefore he wished to dwell together on the way, so that he might dwell together in the homeland.
66. Secondly, as to the condescension of the Physician, it is added: But Jesus dismissed him, namely in complete freedom, not wishing to impose any other burden upon him, showing that service ought not to be accepted on account of a benefit conferred; whence Matthew 18: "The lord, having compassion on that servant, released him and forgave him the debt."
67. (Vers. 39.). Moreover, he dismissed him in peace; whence he adds: Saying: Return to your house, that you may rest there, whence the demons had expelled you. Ecclesiasticus 32: "Hasten first to your house, and there withdraw, and there play, and pursue your intentions." Seneca: "It is a sign of a well-ordered mind to be able to stand firm in one place and to dwell with oneself."
And note that the Lord dismisses some on account of weakness, as this man, toward whom he showed condescension. Some he admits on account of faithfulness, as him of whom below in chapter 9: "He said to another: Follow me. But he said: Lord, permit me first to go and bury" etc. Some he draws on account of suitability, below in chapter 9: "And another said: I will follow you, Lord, but permit me first to take leave" etc. Some he repels on account of cupidity, as him of whom in Matthew 8: "Master, I will follow you."
The Lord responds: "Foxes have dens," etc. — The Lord, however, did not admit this man to the discipleship of perfection, either because the fear of human danger moved him, or the love of gain; or to show, as was touched upon above, that service is not to be accepted on account of spiritual benefit: whence Matthew 10: "Freely you have received, freely give." And an example of this appears in Elisha, 4 Kings 5. A preacher can, however, accept a stipend, as is said in 1 Corinthians 9; but he ought not to preach
on account of that, but on account of the salvation of the people.
68. And note here that the Lord, according to what the Gospel narrative relates, sometimes commanded those who were healed to tell no one, as is evident in the healing of the leper in Matthew 8: "See that you tell no one"; and in the raising of the girl, below in the same chapter: "He commanded them to tell no one what had been done." Here, however, he commands the one healed to make it known, for this purpose: that the Lord might show that saving truth is not to be kept silent, and that one's own glory is not to be sought. Therefore he sometimes commands that it be told, and sometimes commands that it be kept silent, so that in the first he gives instruction that truth be preached, and in the second, that one's own glory not be sought.
In this it also appears that the work of preaching belongs not only to apostolic men, but also to any good persons who have been taught by Christ. Whence also Christ, when the disciples were forbidding a certain man who was casting out demons in the name of Christ but was not following Christ, said: "Do not forbid him," as is said below in chapter 9. For a good man ought to say what Moses said in Numbers 11: "Would that all might prophesy, and that the Lord would give them the Holy Spirit!" according to that passage in Philippians 1: "Whether through truth or through occasion, let Christ be proclaimed, and in this I rejoice, yea, and I will rejoice."
69. Third, as regards the commission of office,
it is said: And tell how great things God has done for you:
in which he sends him to preach and to make known the divine benefit; Psalm: "I will declare your name to my brethren," etc.; and Tobit 12: "It is good to hide the secret of a king, but it is honorable to reveal and confess the works of God." And God commands this to be done: Psalm: "How great things he commanded our fathers, to make them known to their children." And this is the office enjoined upon preachers.
70. Fourth, as to the publication of the benefit, it is added: And he went through the whole city, declaring what had been commanded: Jonah 3: "Arise and go to Nineveh, the great city, and preach in it the preaching." But Jonah was preaching peril, whereas this man was publishing and preaching a benefit. - On account of which he adds: How great things Jesus had done for him, so that he might truly say that word of the Psalm: "Come, hear, all of you, and I will declare how great things he has done for my soul." To this the Angel invited in Tobit 12: "Bless God and declare all his wonderful works." He says this, however, not because it is in our power to declare all his works and benefits, since it is said in Sirach 18: "Who is sufficient to declare his works?" but because this ought to be in our desire and will, according to that word of the Psalm: "I will confess to you, O Lord, with my whole heart: I will declare all your wonderful works"; not because the tongue suffices to express them, but because the gratitude of the heart desires to render and proclaim praises for all things.
71. Note here that according to the letter, four notable points can be drawn from what has been said. The first is that the Lord willed to be made known to others through lowly and humble persons, such as through swineherds and herdsmen.
Second, that not all are to be admitted to the state of perfection, but only those who are suitable.
Third, that those whom Christ cures from the vexation of the devil are not to be barred from preaching the name of Christ. - Fourth, that we ought to be most ready for the giving of thanks for benefits received, after the example of this demoniac, who announced the benefit of God to all.
72. Now it came to pass, when Jesus had returned, etc. Above, the Evangelist showed the dominion and authority of Christ over corporeal creation in the calming of the tempest, and over spiritual creation in the expulsion of the demon; here he shows that he has dominion over the creature composed of both in the healing of the woman with the flow of blood and the raising of the girl. Now this part has two sections, inasmuch as human nature is composed of two things, namely body and soul. For first is shown the lord of bodies in the healing of the woman with the flow of blood; second, the lord of souls in the raising of the girl, at the place: While he was still speaking, etc. The explanation of each miracle is introduced to manifest the dignity of Christ's power, which he demonstrates quite perfectly in the miracle of the healing of the woman with the flow of blood.
For first is demonstrated in this part the benignity of Christ's desirable presence; second, the sublimity of his inestimable power, at the place: And a certain woman was in a flow of blood, etc.; third, the profundity of his ineffable wisdom, at the place: And Jesus said: Who is it that touched me, etc.
The kindness of Christ's presence is shown to be desirable from the people receiving him with joy, from the prince supplicating with confidence, from the multitude accompanying him with benevolence. The first regards Christ's coming, which the people meet; the second, Christ's station, to which the prince has recourse; the third, Christ's progress, toward which the multitude runs together. From the meeting, therefore, and the recourse and the concourse of the multitude, the presence and coming of Christ is shown in manifold ways to be desirable.
73. (Vers. 40.). First, therefore, as regards the reception of joy made by the people, it is said: Now it came to pass, when Jesus had returned, namely across the sea into Galilee, from whom he had for a time withdrawn his desired bodily presence; according to what was prefigured in Third Kings ten concerning Solomon: "And all the earth desired to see the face of Solomon, to hear his wisdom, which God had given him." By this Solomon we understand Christ, of whom it is said in the Psalm: "Beautiful in form above the sons of men," etc. — And therefore it is added: A great crowd received him, namely with joy and gladness, so that that word of Isaiah twenty-nine might be fulfilled: "The poor among men shall exult in the Holy One of Israel." — And therefore it is added: For all were waiting for him, namely with desire, because, Lamentations three, "it is good to wait in silence for the salvation of God." For "the Lord is good to those who hope in him, to the soul that seeks him"; "for he shall be the expectation of the nations," Genesis, the second-to-last chapter; Psalm: "Wait therefore for the Lord and act manfully," etc.
74. (Vers. 41.). Second, as regards the supplication of confidence made by the prince, it is added: And behold, there came a man whose name was Jairus, whose name is expressed because the person was notable by reason of his office of governance, according to what is said in Second Kings seven: "I have made you a great name, like the name of the great ones who are on the earth"; or also because the name corresponded to his office and dignity. For Jairus is interpreted as illuminated; such a one ought to hold governance among the people. — Whence it is added: And he was a ruler of the synagogue; Sirach forty-five: "He established for him a covenant of peace and made him prince of the holy ones and of his people." Now this prince, although he was exalted in glory, so that there could apply to him that word of First Kings two: "That he might sit with princes and hold a throne of glory"; was not thereby puffed up through pride, but humbled through reverence, heeding that word of Sirach thirty-two: "Have they made you ruler? Be not lifted up." — Therefore it is added: And he fell at the feet of Jesus, knowing it is written, Isaiah forty-five: "Every knee shall bow to me, and every tongue shall swear"; and in the Psalm: "Come, let us adore and fall prostrate before the Lord." He fell prostrate, therefore, that he might honor the majesty of Christ by his reverence; Sirach three: "How great is the power of God alone, and he is honored by the humble"; and also that he might implore his mercy with confidence.
Whence he also adds: Asking him to enter into his house.
This he did with insistence,
so that he could say that word of Song of Songs 3: "I held him and would not let him go, until I brought him into the house of my mother."
75. (Verse 42). But to this insistence he was driven by need,
which he expresses when he says: Because she was his only daughter,
and thus very much to be loved. For, in 2 Kings 1, "as a mother loves her only son, so did I love you," said David. Moreover she was lovable not only because she was his only child,
but also because she was a young girl;
and therefore he adds: About twelve years of age;
and because she was tender, she was therefore to be loved with a tender love, according to that word of Genesis 37: "Now Israel loved Joseph above all his sons, because he had begotten him in his old age." And because her life was very much to be loved, therefore her death was very much to be grieved.
On account of which he adds: And she was dying; which could not be without great sorrow, such as is in the mourning for an only child; Jeremiah 6: "Make for yourself mourning as for an only child, a bitter lamentation." Therefore Jacob said concerning Benjamin in Genesis 42: "My son shall not go down with you, he said, for his brother is dead, and he alone remains. If any harm should befall him on the way, you will bring down my gray hairs with sorrow to the grave." So also here he could say the same concerning his only daughter.
76. Since therefore he approached the presence of Christ with dutiful reverence, asked out of confidence, and desired out of need, therefore his prayer was heard, according to that word of Ecclesiasticus 4: "Do not reject the petition of the afflicted." Hence it is that the Lord did not rebuke this man who was asking him to come to his house, as he did the royal official in John 4; because the royal official believed that he could heal the sick more readily than raise the dead, whence he said: "Lord, come down before my son dies." But this man believed that he could do equally well in either case, whence he regarded his daughter as already dead. — And therefore another Evangelist, namely Matthew, introduces him asking on behalf of one who was dead, although according to Luke and Mark some life yet remained. Whence Augustine in On the Harmony of the Evangelists says that Mark and Luke expressed the ruler's words, but Matthew expressed his meaning, because he regarded her as dead.
77. Third, as to the accompaniment of benevolence shown by the multitude, it is added: And it happened, as he went, he was pressed by the crowds: because out of the affection of love all wished to touch him, as above in chapter six: "The whole multitude sought to touch him." In this also, conversely, the benevolence of the Savior is shown: who even wills to be pressed by the multitude, as if repelling no one from himself. For he it is who says in John six: "Everyone who comes to me, I will not cast out"; he who calls in Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you"; he it is who knocks at the door; Revelation three: "I stand at the door and knock." This pressing together is caused by mutual love, which is the bond of the lover and the beloved: because, First Corinthians six, "he who cleaves to the Lord is one spirit"; and John fifteen: "Abide in me, and I in you." Whence perfect love is not content with any sense without touch: on account of which the bride says in Song of Songs one: "Draw me after you"; Jeremiah thirty-one: "With everlasting love I have loved you, therefore I have drawn you."
78. (Verse 43.). And a certain woman was in a flow etc. After the desirable presence of Christ has been shown, his admirable power is shown in the wondrous healing from a flow of blood. The Evangelist shows that this healing proceeded from admirable omnipotence, both on account of the long duration of the illness in the woman, and on account of the impossibility of curing by medical art, and on account of the ease of the remedy from the Savior.
First, therefore, as to the long duration of the unclean affliction in the woman, it is said: And a certain woman was in a flow of blood for twelve years. This was an unclean affliction, and therefore difficult to bear; Leviticus fifteen: "A woman who suffers a flow of blood, if it does not cease to flow, as long as she is subject to this affliction, she is unclean." It was difficult to heal on account of its persistence, because it was already of long standing: Sirach ten: "A prolonged illness weighs upon the physician." This affliction was therefore unclean, continuous, and of long duration; therefore degrading to live with, grievous to endure, and difficult to heal. Whence she could say that word of Lamentations three: "He has made my skin and my flesh old," and that word of the Psalm: "My loins are filled with illusions, and there is no soundness in my flesh." This woman, according to Ambrose, seems to have been Martha. For he says: "Christ dried up the copious flow of blood in Martha and cast out demons from Mary."
79. Second, regarding the impossibility of human assistance
through art, it is added: Who had spent all her substance on physicians,
seeking a remedy for her cure, according to the counsel of Ecclesiasticus thirty-eight: "Honor the physician for the need you have of him, for the Most High has created him." He says this, however, concerning the honor of gifts,
not of words: whence she had honored them, because she had spent all her substance. And therefore it is probable that, if the illness had been curable, it would have been cured through art. — Nevertheless, art did not avail: whence he adds: Nor could she be cured by anyone,
and thus neither by nature nor by art could she be helped, so that there might be verified in her that word of Wisdom sixteen: "Neither herb nor poultice healed them, but your word, O Lord, which heals all things."
80. Whence note that nature can do nothing without supernatural power, nor can art do anything without nature: whence where nature does not assist, art does not avail but rather harms, as in this woman, of whom it is said in Mark five that "she had suffered much from many physicians and had spent all she had, nor had she improved at all, but rather grew worse." But Luke the physician passes over this in silence, speaking more courteously of physicians. — From which it is gathered that the art of physicians is praiseworthy
when it follows supernatural power and the underlying nature. Whence it is said in Ecclesiasticus thirty-eight: "Give place to the physician, let him not depart from you." But then the work of the physician will be blameworthy
when he neglects either to consider nature or does not set divine power first, as is said of Asa in Second Chronicles sixteen: "Asa fell grievously ill with a disease of the feet, and yet he did not seek the Lord, but rather trusted in the art of physicians"; and it follows that "he died."
81. (Verse 44). Third, regarding the ease of perfect healing
from the Savior, it is added: She came up from behind and touched the fringe of his garment. She came up,
because she believed; Hebrews eleven: "He who comes must believe"; from behind,
because she was afraid,
just as a sister of hers, Mary, above in chapter seven: "Standing behind at the feet of the Lord." She touched,
because she hoped to be healed; Matthew nine: "She said within herself: If I touch the fringe of his garment, I shall be healed." She touched,
moreover, the fringe,
that is, the lowest part of his garment,
considering herself unclean and honoring the power of Christ, who can give healing through the lowliest things.
And because she believed and hoped, she therefore easily obtained what she sought. For this reason it is added: And immediately her flow of blood stopped:
from which the wondrous power of God is apparent, which cured so prolonged and so grave a disease immediately at the touch of one small part of the garment. Wondrous therefore is the power of Christ, which through faith in him makes the impossible easy, according to that passage in Mark 9: "If you can believe, all things are possible to him who believes"; and John 14: "He who believes in me, the works that I do, he also shall do, and greater than these shall he do"; and Acts 19: "God worked no small miracles through the hand of Paul, so that even from his body handkerchiefs and aprons were carried away, and diseases departed from them." If therefore it is so salutary to touch the fringe of his garment through faith, how salutary will it be to hold Christ himself? Whence Bernard says: "It is sweet enough to seek you, good Jesus, sweeter still to hold you"; whence the bride in Song of Songs 3: "I held him and would not let him go." "Sweet indeed is the touching of you; for even this joyful act is not without fruit. For the woman of the Gospel by a happy theft touched the fringe
of Jesus, and immediately there stopped
in her the flow
of carnal enticement, carnal delight, and carnal care."
82. (Verse 45). And Jesus said
etc. After it has been shown that Christ's presence is desirable and his power admirable, here thirdly his wisdom is shown to be infallible:
and this in three ways, namely through the apprehension of hidden truth,
through the disclosure of apprehended truth,
and through the approval of disclosed truth.
First therefore is introduced the apprehension of hidden truth
by Christ through his own inquiry, when it is said: And Jesus said: Who touched me?
He says this not in order to learn, but so that what is known to him he may disclose to others, according to what is said in the Psalm: "His eyelids question the children of men; the Lord questions the just and the wicked"; not so that he might learn something from them, but so that he might teach what they do not know.
Whence, because they did not know the reason for the question, it is added: But when all denied it, Peter said, and those who were with him,
that is, the other disciples, not understanding the reason for this question; whence that word of Matthew 15 could be said to them: "Are you also still without understanding?" — because they understood that question carnally, not spiritually.
This is evident in what he adduces: Master, the crowds press upon you and afflict you, and you
say: Who touched me? — as if to say: since all touch you indiscriminately, how do you ask about someone in particular? Whence they wondered how Christ, teacher and master, would inquire as if in doubt about what was manifest to all; and therefore they rightly wondered how Christ would pose a question that appears foolish, since it is said in Second Timothy 2: "Avoid foolish and undisciplined questions." But because they had a carnal understanding, they had to be led by the hand to a spiritual one.
83. (Vers. 46.). For which reason he adds: And Jesus said: Someone has touched me, that is, some person, namely by a spiritual touch; and he proves this: For I know that virtue has gone out from me. He says this with regard to the effect of the healing; and thus is verified that passage from Wisdom 12: "But you show your power, you who are not believed to be consummate in power." Moreover, he shows the effect going out from him, according to what is said above in the sixth chapter, that "virtue went out from him and healed all." Nor is this surprising, because, in First Corinthians 1, "we preach Christ the power of God and the wisdom of God"; Hebrews 1: "Upholding all things by the word of his power."
84. (Vers. 47.). Secondly, there is added the disclosure of the truth discovered through another's confession, when it is said: But the woman, seeing that she was not hidden from him; whence she could say that word of the Samaritan woman, John 4: "Lord, I perceive that you are a Prophet." For which reason she too could bear similar testimony with that woman and therefore say: "Come and see a man who told me all things whatsoever I have done." This one was truly another Solomon, nay wiser than he, of whom it is said in Third Kings 10: "There was no word that could be hidden from the king"; because he is the one of whom Daniel 2 says: "He knows what is established in darkness, and light is with him." And because she had already recognized his power in its effect and perceived his wisdom in his word, therefore she understood that she could not escape. — And for this reason it is added: And trembling, she came and fell down at his feet, to honor his Majesty; Micah 6: "What worthy thing shall I offer to the Lord? Shall I bow the knee to God most high?" And this with trembling, because God regards only such persons; Isaiah, last chapter: "To whom shall I look, but to the poor little one who trembles at my words?" And therefore, Philippians 2: "Work out your salvation with fear and trembling, for God works in you both to will and to accomplish according to his good will."
And because nothing pertains more to the honor of Majesty than the manifestation of truth, therefore it is added: And for what cause she had touched him, she declared before all the people, namely how she was immediately healed; because, Tobit 12, "it is honorable to reveal and confess the works of God." And therefore the Angel said: "Bless the God of heaven and confess to him before all the living, because he has shown his mercy to you."
85. (Verse 48). Third, there is added the approval of the truth brought to light
through a definitive commendation, when it is subjoined: But he said to her: Daughter, your faith has made you whole,
as if to say: you justly obtained this because you believed; as if to say: faith made you a daughter;
according to that of John 1: "He gave them power to become children of God, to those who believe in his name." Faith also made [you] whole,
because, Romans 10, "everyone who calls upon the name of the Lord shall be saved." Hence in this appears the wondrous dispensation of our salvation, because the healed woman
attributes everything to divine power,
according to that of Romans 9: "It is not of him who wills nor of him who runs, but of God who has mercy"; God who saves
attributes everything to the merit of faith;
as is said in Mark 9: "If you can believe, all things are possible to the one who believes."
And since in the acquisition of salvation there consequently occurs the acquisition of peace,
therefore it is added: Go in peace,
as a friend and daughter of God: Wisdom 3: "Gift and peace are for the elect of God." Peace is that which the Lord wishes
for all and commands to be wished, according to that below in chapter 10: "Into whatever house you enter, first say: Peace be to this house." This is what above all else he gives:
John 14: "Peace I leave to you, my peace I give to you"; this is that to which we are specially called:
Matthew 11: "Take my yoke upon you, and you shall find rest"; and John 16: "These things I have spoken to you, that in me you may have peace. In the world you shall have tribulation, but take confidence, I have overcome the world." On this, Philippians 4: "The peace of God, which surpasses all understanding, guard your hearts and your minds in Christ Jesus," my Lord.
86. And note that the Lord commends the faith of three women, whom he hears and saves. He commended the Magdalene above in chapter 7, saying a similar word: "Your faith has made you whole"; and he commends this woman here; and the Canaanite woman, Matthew 15, to whom he said: "Woman, great is your faith."
In these three women the three parts of penance are spiritually
understood. For the first, who wept and bathed with tears, gives us to understand contrition. The Canaanite woman, who cried out, gives us to understand confession:
but this woman, who touched the garment, gives us to understand satisfaction.
Concerning the Magdalene it is read above in chapter 7, that "standing behind at the feet of the Lord,
she began to bathe [them] with tears," etc. Concerning the Canaanite woman, Matthew 15, the disciples say: "Send her away, for she cries out after us." Concerning this woman it is said here that "she came up behind and touched the fringe of his garment." But by the touch
of the garment
is understood the imitation in the labor of holy conduct.
Hence note that we read that Christ was touched on the foot
by Magdalene, above in chapter seven: touched on the garment
by the woman with the issue of blood, as here: touched on the side
by Thomas: John twenty, "Put your hand into my side." In this is understood a threefold imitation of those drawing near to Christ, namely in the effect of good work,
in the habit of holy conduct,
in the endurance of bitter suffering,
in which consists the wholeness of perfect satisfaction. For by the movement
of the feet
is understood the rectitude of good work; Ezekiel one: "Their feet were straight feet." By the garment,
however, is understood the dignity of holy conduct; Apocalypse sixteen: "Blessed is he who keeps his garments, lest he walk naked." Such is he who imitates Christ; Romans thirteen: "Let us cast off the works of darkness and put on the armor of light." By the wounded side
of Christ and the pierced hands
and feet
is understood the endurance of bitter suffering, according to that verse of the Psalm: "They have pierced my hands and my feet." For in these things we touch Christ, when by his wounds we are armed for endurance: First Peter four: "Since Christ therefore has suffered in the flesh, arm yourselves also with the same thought."
87. While he was still speaking,
etc. After the Evangelist showed Christ as lord of bodies through the healing of the woman with the issue of blood, here he shows Christ as lord of souls
through the raising of the girl. Now this part has four sections: in the first of which there is set forth the solidity of faith
by way of disposing.
Second, there is joined the fitness of testimony
by way of approving,
at: And when he had come to the house,
etc. Third, there is shown the sublimity of command
by way of effecting,
at: But he, taking her by the hand.
Fourth, there is noted the renown of the miracle
by way of terminating, at: And he commanded that she be given something to eat.
And thus the miracle is perfectly described with respect to the fourfold genus of cause.
The solidity
of faith of the ruler of the synagogue
is described in a twofold respect: first with respect to human dissuasion
and with respect to divine persuasion:
by the first it is tested and by the second it is strengthened.
88. (Verse 49.). First, therefore, as to the testing of faith
through human dissuasion,
it is said: While he was still speaking,
namely Jesus, someone came to the ruler of the synagogue:
he came, however, not as an aid like a good angel, as is said in Daniel ten: "Michael, one of the chief princes, came to my aid"; but as a bad messenger he came to impede. On account of which he adds: Saying to him: Your daughter is dead,
and thus there can be no hope of life, according to that passage of Second Kings twelve: "Now, since the child is dead, why should I fast? Can I bring him back any more? I shall go to him rather; he will not return to me."
And therefore he adds: Do not trouble the Master anymore,
that is, to lead him with you in vain with toil. This indeed was the word of one not believing that Christ could raise the dead. For he was ignorant of that divine word in John 5: "For the hour is coming, that those who are in the tombs shall hear the voice of the Son of God, and those who hear shall live." Hence this messenger was not speaking out of reverence, as the centurion did, above in chapter seven: "Lord, do not be troubled," but out of distrust, as if to say that word of Job 7: "My days have passed more swiftly than a web is cut by the weaver, and they are consumed without any hope."
89. (Vers. 50.). Second, as regards the strengthening of faith
through divine persuasion,
it is added: But Jesus, having heard this word,
which namely could shake the mind of the ruler of the synagogue, because, according to that passage of Proverbs 26, "the words of a whisperer are as it were simple, and they penetrate to the innermost parts of the belly." Lest therefore the word of death penetrate within, he opposes the word of life; and this is the word that solidifies faith, because, in Hebrews 10, "my just one lives by faith; but if he withdraws himself, he shall not please my soul."
Therefore it is added: He said to the father of the girl: Do not fear,
namely out of distrust; James 1: "But let him ask in faith, nothing wavering. For he who wavers is like a wave of the sea, which is moved and carried about by the wind." So of Abraham it is said in Romans 4 that "in the promise he did not waver through distrust, but was strengthened in faith, knowing most fully that what God has promised he is also able to do." - And therefore it is added: But only believe,
through confidence; John 11: "If you believe, you shall see the glory of God." And therefore he adds: And she shall be saved,
through divine power. And to this he ought to have been moved by that which he had said to the healed woman just before this: "Your faith has made you whole." Hence in this there appears the wondrous dispensation of God, who in his miracles requires our faith for our merit. Hence in Matthew 9 he said to the blind men seeking to be enlightened: "Do you believe that I can do this for you? They say to him: Yes, Lord. Then he touched their eyes, saying: According to your faith be it done to you." And since it was difficult to believe that a dead person could be raised, therefore the Lord worked a miracle on the very journey, by which he aided the faith of the ruler of the synagogue, so that it might thus be evident that what is said in First Corinthians 10 is true: "God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with the temptation an outcome, that you may be able to bear it."
90. (Vers. 51.). And when he had arrived,
etc. Here secondly, after the solidity of the disposing faith, the Evangelist adds the suitability of the approving testimony.
For the proof of the raising, however, testimony is required concerning life restored
and concerning life lost;
therefore witnesses are brought forward with respect to both.
First therefore, as regards the persons suitable for testifying concerning the miraculous raising,
it is said: And when he had come to the house,
where namely the girl was to be raised, which was a house of mourning, to which it is profitable to go, according to that passage of Ecclesiastes 7: "It is better to go to the house of mourning than to the house of feasting"; because "in that is the end of all" etc.
And because the mysteries of God are not to be opened to all—John 15: "The servant does not know what his lord does"—therefore it is added: He did not permit anyone to enter with him,
according to that passage of Sirach 6: "Let those at peace with you be many, but let your counselor be one in a thousand."
But because the disciples were his friends, according to what he says in John 15: "But I have called you friends" etc., therefore he does not exclude all, but exempts from those excluded, when he adds: Except Peter, James, and John,
who were the principal disciples; and hence these were taken up at the Transfiguration, below in chapter 9 and Matthew 17: "Jesus took Peter and James and John, his brother" etc.
And because "it is necessary to have testimony" not only from those within, but also "from those who are without," according to that passage of 1 Timothy 3, therefore he joins two persons to the disciples, when he says: And the father and mother of the girl, so that thus "in the mouth of two or three witnesses" the firm testimony of truth may stand.
Whence it appears that according to the literal sense there is a suitability of testimony both as regards the persons and as regards the number, because it has nothing superfluous, nothing lacking.
91. According to the spiritual understanding, this is not devoid of mystery. For Peter, who is interpreted as "the one who recognizes," designates faith; James, who is "the wrestler," designates hope; John, in whom is grace, designates charity. And these three virtues are most intimate to the Lord and concur in the raising of the sinner from death, which is designated in the raising of the girl. For faith concurs: John 11: "He who believes in me, even if he should die, shall live." Likewise hope:
Psalm: "Behold, the eyes of the Lord are upon those who fear him, and upon those who hope in his mercy, that he may deliver from death." Likewise charity;
1 John 4: "In this the charity of God appeared, that he sent his only-begotten Son, that we might live through him." — Moreover, the father and mother are teachers of the Law: the father, who instructs in faith, according to that passage of 1 Corinthians 4: "In Christ Jesus through the Gospel I have begotten you"; the mother, who nurtures in morals, according to that passage of Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." And concerning these, Proverbs 6: "Keep, my son, the commandments of your father, and do not forsake the law of your mother." — Now these are present with Christ when he raises the sinner.
92. (Verse 52.). Second, as regards the suitable persons testifying concerning natural death,
it is added: And they all wept and mourned for her,
as though she were dead, according to the counsel of Ecclesiasticus thirty-eight: "My son, shed tears over the dead, and as one suffering grievously begin to weep." They wept
with tears and mourned
with voices of lamentation, as was the custom of the Jews; Jeremiah nine: "Call the mourning women, and let them take up a lamentation over you." Or they wept
on account of the loss of life and mourned
on account of despair.
And therefore, because they were exceeding measure, they are comforted by the Savior, when it is said: But he said: Do not weep,
according to that passage of First Thessalonians four: "Do not be sorrowful, even as others who have no hope."
And therefore it is added: The girl is not dead, but sleeps:
in which he does not remove the truth of death, but gives the assurance of rising again, because he could raise her from the dead just as easily as a sleeping person is awakened from sleep by one who is awake. And for this reason he spoke thus in John eleven: "Lazarus, our friend, sleeps"; and afterward: "Lazarus is dead." Whence Bede: "She is dead to men, who cannot raise her, not to God, for whom her soul lives and her flesh rests, awaiting resurrection." On account of which the Church rightly sings: "Come, let us adore the King, for whom all things live," in the Office of the Dead: below in chapter twenty: "He is not the God of the dead, but of the living; for all live to him." Since therefore nothing dies to the Lord, and God was present there: therefore he rightly said: The girl is not dead.
93. (Verse 53.). But because "the natural man does not perceive the things that are of God," First Corinthians two: therefore it is added: And they derided him, knowing that she was dead.
For he who is certain about something not only does not believe, but even derides the one persuading the contrary. And since divine wisdom frequently persuades the contrary of human knowledge, hence it is that man through human knowledge mocks God, and thus is made foolish: Jeremiah ten: "Every man is made foolish by his own knowledge." For that knowledge is foolish which derides wisdom: First Corinthians one: "God has made foolish the wisdom of this world." And because, as it is said in Proverbs eighteen, "the fool does not receive words of prudence, unless you say those things which revolve in his heart"; therefore these people did not receive but derided: Proverbs fifteen: "The fool mocks the discipline of his father"; and therefore they were not suitable witnesses for the restoration of life,
but only for the loss of life.
Therefore they were cast out, according to what is said in Matthew nine: "When the crowd had been cast out, he entered and took the girl by the hand," etc.
94. (Verse 54.). But he, taking her by the hand,
etc. Here now, third, after the solidity of faith and the suitability of testimony, there is joined the sublimity of the command of the one raising her,
with respect to the commanding power
and with respect to the efficacy that follows.
First, therefore, as regards the commanding power, it is said: He himself taking her by the hand, from the assistance of power, according to that verse of the Psalm: "The right hand of the Lord has wrought power," etc. And again, the girl could say: "You have held my right hand."
And since "the hand of the Lord is not shortened, so that it cannot save," as is said in Isaiah 59, therefore it is added: He cried out, saying: Girl, arise, from the command of majesty, as is said in John 11: "He cried out with a loud voice: Lazarus, come forth." Now this cry in the outward voice designates the immensity of the inward power, according to what is said in the Psalm: "He shall give to his voice the voice of power," namely of miracle, according to that verse of First Thessalonians 4: "The Lord himself shall descend from heaven with command and with the voice of the Archangel and with the trumpet of God, and the dead who are in Christ shall rise first."
95. (Verse 55). Secondly, as regards the subsequent efficacy, it is added: And her spirit returned, through intimate union, according to what is said in Third Kings 17: "The soul of the child returned into him, and he revived"; and she arose immediately, through vital operation. For to arise is the operation of the living, just as to fall is of the dying.
96. And note that this girl in her raising is said to have arisen, and the young man to have sat up, above in chapter seven, but Lazarus to have come forth bound hand and foot, in John 11: because, as was touched upon above, by the girl dead in the house is understood the sin of thought; by the young man at the gate, the sin of action; by Lazarus in the tomb, the sin of habit. And since, in proportion as sins are graver, they leave greater consequences, therefore he who sinned only by thought, once brought to life, immediately arises, because little difficulty remains; but he who sinned in deed sits up, because a proneness still remains; but he who sinned by habit is bound, because he has a great proneness binding him in evil and impeding him from good, even after he has been restored to life. And according to this, a heavier penance ought to be imposed on each respectively.
97. And he commanded that she be given something to eat. Here, fourthly and lastly, the clarity of the miracle is touched upon, as something to be made manifest for the benefit of faith and to be concealed against the vanity of glory. Whence first is set forth the useful manifestation; and secondly, the humble concealment, because, as Gregory says, "the work ought to be in the open, yet the intention should remain hidden."
First, therefore, as regards the useful manifestation of the miracle,
it is said: And he commanded that something be given her to eat,
so that the raising might be proven not phantastic but true, just as he himself proved his own resurrection, below in the last chapter: "Have you here anything to eat?" and the raising of Lazarus, John 12, where it is said that "Lazarus was one of those reclining at table." Moreover, he gives a sign to the senses of a true raising, so that he might elevate minds to an excess of admiration.
98. (Verse 56.) Whence it is also added: And her parents were astonished,
as though unable to bear the magnitude of divine power: Isaiah 29, "Behold, I will proceed to do a marvelous work among this people, a great and stupendous miracle." Moreover, this astonishment elevated the faith of believers to an excess, according to that passage in Acts 10: "The faithful of the circumcision were astonished," etc.
99. Second, as regards the humble concealment,
it is added: He commanded them to tell no one what had been done,
wishing to humbly remain hidden and to give an example of humility, just as he commanded the disciples, Matthew 17: "He commanded them: Tell the vision to no one," etc.; in which he shows that we ought to wish to remain hidden in great deeds. Whence Augustine: "Hide what you do, as much as you can; but if you cannot entirely, let there be in your soul the will to conceal." — And note that there is a precept of execution,
as the Decalogue; of testing,
as concerning the sacrificing of the son of Abraham, Genesis 22; and of instruction,
as here. In the first, the intellect is invited to knowing, the affection
to willing, the effect
to executing. In the second, the affection is invited, but not the effect.
In the third, only the intellect
is instructed; the affection is not bound, nor is the effect prohibited. And thus is that precept understood.