I saw Satan like lightning falling from heaven

St Luke Chapter X : Verses 17-24

Contents

• Luke x. 17-24.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary

Luke x. 17-24.

Satan falling from Heaven. Gustave Doré (1866).

17 And the seventy-two returned with joy, saying: Lord, the devils also are subject to us in thy name.

Reversi sunt autem septuaginta duo cum gaudio, dicentes : Domine, etiam dæmonia subjiciuntur nobis in nomine tuo.

18 And he said to them: I saw Satan like lightning falling from heaven.

Et ait illis : Videbam Satanam sicut fulgor de cælo cadentem.

19 Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy: and nothing shall hurt you.

Ecce dedi vobis potestatem calcandi supra serpentes, et scorpiones, et super omnem virtutem inimici : et nihil vobis nocebit.

20 But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven.

Verumtamen in hoc nolite gaudere quia spiritus vobis subjiciuntur : gaudete autem, quod nomina vestra scripta sunt in cælis.

21 In that same hour, he rejoiced in the Holy Ghost, and said: I confess to thee, O Father, Lord of heaven and earth, because thou hast hidden these things from the wise and prudent, and hast revealed them to little ones. Yea, Father, for so it hath seemed good in thy sight.

In ipsa hora exsultavit Spiritu Sancto, et dixit : Confiteor tibi Pater, Domine cæli et terræ, quod abscondisti hæc a sapientibus et prudentibus, et revelasti ea parvulis. Etiam Pater : quoniam sic placuit ante te.

22 All things are delivered to me by my Father; and no one knoweth who the Son is, but the Father; and who the Father is, but the Son, and to whom the Son will reveal him.

Omnia mihi tradita sunt a Patre meo. Et nemo scit quis sit Filius, nisi Pater : et quis sit Pater, nisi Filius, et cui voluerit Filius revelare.

23 And turning to his disciples, he said: Blessed are the eyes that see the things which you see.

Et conversus ad discipulos suos, dixit : Beati oculi qui vident quæ vos videtis.

24 For I say to you, that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them.

Dico enim vobis quod multi prophetae et reges voluerunt videre quæ vos videtis, et non viderunt : et audire quæ auditis, et non audierunt.

Douay-Rheims : 1582 text

17. And the Seuentie-two returned with ioy, ſaying: Lord, the Diuels also are ſubiect to vs in thy name.

18. And he ſaid to them: I saw Satan as a lightening fal from Heauen.
19. Behold, I haue giuen you power to tread vpon ſerpents, and ſcorpions, and vpon al the power of the enemie, and nothing ſhal hurt you.
20. But yet reioyce not in this, that the ſpirits are ſubiect vnto you; but reioyce in this, that your names are written in Heauen.
21. In that very houre he reioyced in ſpirit, and ſaid: I confeſſe to thee O Father, Lord of Heauen and earth, becauſe thou haſt hid theſe things from the wiſe and prudent, and haſt reuealed them to litle ones. Yea Father, for so hath it wel pleaſed thee.
22. Al things are deliuered to me of my Father. And no man knoweth who the Sonne is, but the Father; and who the Father is, but the Sonne, and to whom the Sonne wil reueale.
23. And turning to his Diſciples, he said: Bleſſed are the eyes that ſee the things that you ſee.
24. ⋮For I ſay to you, that many Prophets and Kings deſired to ſee the things that you ſee, and ſaw them not; and to heare the things that you heare, and heard them not.

 

Annotations

    17. And the seventy returned with joy (great joy, Syriac), saying: Lord, the devils also are subject to us in thy name. They as much as say, We have not only healed the sick according to Thy word, ver. 9; but have even cast out devils through the power of Thy name. See, says Theophylact, their humility, for they say through Thy name, not by our own power or virtue. Yet a certain amount of vain glorying seems to have crept in unawares, because Christ had chosen them in preference to others to work such wonders; but their offence was a venial one, such as the Master would soon absolve.

    18. And he said to them: I saw Satan like lightning falling from heaven. Like lightning.

    1. Unexpectedly: because as the lightning bursts forth unexpectedly from a tranquil sky, so were the devils suddenly cast down from heaven.

    2. Violently, by the power of Michael and his angels, Rev. xii. 7.

    3. Swiftly, in a moment of time.

    4. Openly, in the presence of all the inhabitants of heaven.

    Christ took example from the lightning to show how great and swift was the fall of Satan. Euthymius. Many think that Christ here speaks literally of the fall of Satan from heaven, i.e. from the power of which he possessed over the world before the coming of the Saviour.

    Ye tell me no new thing, O my disciples, for when I sent you forth I saw the devil deprived of power, falling as it were from heaven, and about to be yet more discomfited by your ministry. Christ saith this as if to magnify the power which He had given to the disciples. See how mighty a foe is subject to you through My name. So Nazianzen, S. Basil, and well-nigh all the Fathers.

    Hear Theophylact. Some understand by the word heaven the honour and glory which Satan possessed, for before the coming of Christ he was worshipped as a god.

    Euthymius also: Before the incarnation Satan was had in honour, and exercised kingly power, but he fell, not from heaven, because he had already fallen from it, but from all his glory and power when Christ was made man. So also Vatablus: When I sent you forth to preach I saw, saith Christ, that the power of Satan would be broken. “For” says S. Cyril, “Satan then fell from the heights of power to the extreme of weakness.” He was venerated by men before the coming of Christ. He is now trodden under by the feet of the faithful.

    Hence it is written, “I give you power to tread upon serpents.”

    But this allusion to the fall of Satan is mystical and symbolical rather than literal. Literally Christ speaks of Satan’s fall from heaven, i.e. of the time when he and his angels were cast into the abyss, because through pride he sought to make himself equal with God, or because, as others think, he endeavoured to hinder the purpose of God in the incarnation of Christ.

    Because, therefore, he envied the Divinity of Christ, he was cast out of heaven. The Greek word πεσόντα is in the past tense, and should therefore be translated as in the Arabic, “fallen.” The whole passage, therefore, may be rendered thus, 

“Wonder not, O My disciples, that through My name ye have cast out devils; for I long since cast out of heaven Lucifer and his angels, because of their pride and discontent. But beware lest ye give way to pride, because the devils are subject unto you, and lest ye also for this cause incur a like punishment.” So S. Jerome, and all the Fathers.

    But very appropriately is Lucifer compared to lightning.

    1. Because by the brilliancy of lightning is very aptly shown the pre-eminence and fiery nature of Lucifer.

    2. And also his excessive power to do hurt. For as the lightning shatters the hardest rock, so Satan overpowers all opposition.

    3. Because of the shortness of his reign. For as the flash is quickly gone, so the dominion of Satan lasts but for this life, which is but as a moment compared with eternity.

    Hence, figuratively, lightning is an emblem of this world’s glory. For as it flashes, and is quickly gone, “so passes away the glory of this world.”

    Furthermore, as the brilliant lightning loses itself in the earth, so Lucifer, a bright angel, became through pride a foul fiend, and thus pride makes the best of men to become devils, whilst humility makes angels of the worst. See Isa. xiv. 11. “Thy pride is brought down to hell, thy carcass is fallen down: under thee shall the moth be strewed, and worms shall be thy covering.”

    4. Because of his outward appearance, “for Satan himself transformeth himself into an angel of light.” 2 Cor. xi.14.

    The full meaning of this verse is as follows:—I, saith Christ, as God saw the fall of Satan when he was cast out from heaven, and in like manner, I now, as the Son of man, see him cast out of the temples in which he was worshipped, because I teach, and in My name ye also teach, the nations to break up their idols and to worship God alone. Hence, as I cast him out of heaven, so now I deprive him of his power over men. “How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?” See Isa. xiv.12.

    Moraliter. S. Bernard, in his sermon, on 1 Cor. iii. 12, says,

 “There is no security in heaven or in paradise, much less in the world. In heaven the angels fell in the very presence of God; in the garden of Eden, Adam; in the world, Judas, a disciple of Christ. I have said this, that no man lull himself into false security because ‘a place is holy ground.’ For it is not the place which sanctifies the men, but the men who sanctify the place.”

    Mystically. ... The traitor Judas was offered heaven, but chose earth. The apostle Paul, when persecuting the Church, was the enemy of Christ; but converted, he became meet for the kingdom of heaven. Let him, whose conversation is in heaven, beware of false security; and let not him who yet loves the world, despair of salvation.

    19. Behold, I have given you power to tread upon serpents and scorpions, and upon all the power of the enemy: and nothing shall hurt you. Power ἐξουσίαν, i.e. authority. We may take the words literally, for to Adam was given dominion over every living thing. Christ then gives His disciples power over the wild animals as well as over devils. “They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them: they shall lay their hands upon the sick, and they shall recover.” S. Mark xvi. 18. And so S. Paul shook off the viper which had fastened on his hand, and felt no harm. Acts xxviii. 5. Jansenius, Maldonatus, and others.

    and upon all the power of the enemy:, δύναμιν rendered in the Vulgate “virtutem,” whether wild animal, or poison, or Satan himself. For by all the power of the enemy we may understand everything hostile to men.

    But mystically, the passage has reference to the devils, who are described as serpents and scorpions, and called the power of the enemy, i.e. the army of Satan. S. Athanasius, Theophylact and others.

    Hence Euthymius takes these serpents and scorpions as influencing the senses, or, as Bede says, “representing every kind of unclean spirit.” He adds, “There is this difference between serpents which wound with their fangs, and scorpions whose sting is in their tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Thus by the serpent which deceived Eve, we must understand the devil in the serpent’s form. See Gen. chap. iii.

    20. But yet rejoice not in this, that spirits are subject unto you; but rejoice in this, that your names are written in heaven. He does not forbid them altogether from rejoicing in that the spirits were subject unto them, for this was a lawful joy, but he exhorts them to rejoice rather at their election to eternal life.

    1. Because power over the devils is a grace given to the Church, and sometimes bestowed upon the unworthy, as Judas. S. Matt. vii. 22. But predestination brings men into favour with God, and ends in everlasting happiness.

    2. Because, as Euthymius says, “The one joy is productive of pride and vainglory, but the other of good works, and a desire to please God.

    3. Again, because the casting out of devils and the working of miracles is due to the power of God, and is independent of human merit. But they whose names are written in heaven, at some time present or future are made meet for so great a reward. Bede.

    4. Lastly, because to cast out devils affects others, but it is for our own profit that our names are written in heaven. Theophylact.

    are written in heaven, “in the book of life,” not by pen and ink, says Titus, but by the foreknowledge and election of God. Ye are citizens inscribed on the roll of an eternal city, not after the manner of men, but written down in the remembrances of God Euthymius. Not, says Bede, because God can forget, but that His purpose may stand fast for ever.

    Hence, as the foreknowledge and election of God are twofold, so is the book of life. The one perfect and complete, in which are the names of those who are predestinated to eternal life. The other imperfect and incomplete, because they whose names are written in it may fall away, and forfeit their promised reward. So the Apostle salutes Clement and his fellow-labourers, “whose names are written in the book of life” (Phil iv.) meaning thereby that they, like the Ephesian converts, were called by God and predestinated by Christ to believe on Him, but that their final salvation was conditional on their perseverance and faith. Eph. i. And again, Eph. ii. 19, “Ye are fellow citizens with the saints, and of the household of God:” by grace here and in the glory hereafter, if ye depart not from the grace which is given you. So the Church in the “Secreta” for Lent prays, that the names of all believers may be retained in the book of God’s predestination. These then can forfeit their election, and therefore their salvation is conditional on their perseverance in well doing. For this is the interpretation of Jansenius, Francis Lucas, and others, though Maldonatus doubts whether it be the right one, and Toletus refuses to accept it.

    For it is clear from ver. 18. that Christ did not give the seventy disciples to understand that they were absolutely and unconditionally predestinated to glory, for He would have them mindful of condemnation. As Satan fell from heaven, so take heed lest ye also come short of the glory prepared for you in heaven. So all the apostles were called by Christ, and yet one of them was a reprobate. “Have not I chosen you twelve; and one of you is a devil?” S. John vi. 71. And also among the deacons, who were chosen from the seventy was Nicolas, a man of impure life and the author of the heresy of the Nicolaitanes. S. Jerome, Epist. 48.

    Hence we must understand the promise of Christ (S. Matt. xix. 28), “Ye which have followed me... you also shall sit on twelve seats judging the twelve tribes of Israel,” to be conditional, i.e. to be fulfilled only if they continued to follow Him to their life’s end.

    21. In that same hour, he rejoiced in the Holy Ghost, because the Holy Spirit had, according to His promise, granted the disciples, though weak and unlearned men, the power of working wonders, and had thus led others to believe in Christ and to glorify God.

    and hast revealed them to little ones, i.e. that thou hast revealed to my humble and unlearned disciples the truth, so that they might acknowledge Thee, the one true God, and Me whom Thou hast sent, and might be predestinated to eternal life; and that many others also, whom they have healed of their diseases, and from whom they have cast out devils, might be brought to the knowledge of God, and believe to the salvation of their soul.

    22. All things are delivered to me by my Father; and no one knoweth who the Son is, but the Father; and who the Father is, but the Son, and to whom the Son will reveal him. As all things were created by My Father, so all things are created anew by Me, and redeemed from the curse of sin. That thus I might raise up those who had fallen away, and might sanctify them, and might renew all the other creatures which had become corrupt through the sin of man.

    “For,” says S. Athanasius (Serm. iv. contra Arianos), “after the fall of man, all things were made partakers of his transgression. And so death reigned over all from Adam even unto Christ. The earth was given over to the curse, hell was opened, paradise shut, heaven became an enemy, and mankind being corrupted and lost, the devil triumphed over us.”

    “Then He gave Him a human nature, that the Word Himself might take upon Him our flesh, and might renew in all the nature He had taken.

    “All things were delivered unto Him as the physician who could heal the serpent’s bite, as the life which could restore the dead, as the light which could illuminate the darkness, as the understanding which could renew the powers of the mind.”

    And in explanation, he adds, “After all things were delivered to Him, and he was made man, all things were renewed and made perfect again. The earth received a blessing instead of a curse, paradise was unlocked. Hell drew back from fear, the graves gave up their dead, and the gates were thrown open that He might enter from Eden.”

    Christ does not speak here of the essence and attributes which were communicated to Him from the Father by His divine generation, as S. Chrysostom, Hilary, and S. Ambrose explain, but of the plenary power which was given to Him as man, to effect the salvation of men.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that heareth you, heareth me

St Luke Chapter X : Verses 8-16

Contents

• Luke x. 8-16.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea

Luke x. 8-16.

He that heareth you, heareth me. J-J Tissot. Brooklyn Museum.

8 And into what city soever you enter, and they receive you, eat such things as are set before you.

Et in quamcumque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis :

9 And heal the sick that are therein, and say to them: The kingdom of God is come nigh unto you.

et curate infirmos, qui in illa sunt, et dicite illis : Appropinquavit in vos regnum Dei.

10 But into whatsoever city you enter, and they receive you not, going forth into the streets thereof, say:

In quamcumque autem civitatem intraveritis, et non susceperint vos, exeuntes in plateas ejus, dicite :

11 Even the very dust of your city that cleaveth to us, we wipe off against you. Yet know this, that the kingdom of God is at hand.

Etiam pulverem, qui adhæsit nobis de civitate vestra, extergimus in vos : tamen hoc scitote, quia appropinquavit regnum Dei.

12 I say to you, it shall be more tolerable at that day for Sodom, than for that city.

Dico vobis, quia Sodomis in die illa remissius erit, quam illi civitati.

13 Woe to thee, Corozain, woe to thee, Bethsaida. For if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes.

Væ tibi Corozain! væ tibi Bethsaida! quia si in Tyro et Sidone factae fuissent virtutes quæ factæ sunt in vobis, olim in cilicio et cinere sedentes poeniterent.

14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

Verumtamen Tyro et Sidoni remissius erit in judicio, quam vobis.

15 And thou, Capharnaum, which art exalted unto heaven, thou shalt be thrust down to hell.

Et tu Capharnaum, usque ad cælum exaltata, usque ad infernum demergeris.

16 He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.

Qui vos audit, me audit : et qui vos spernit, me spernit. Qui autem me spernit, spernit eum qui misit me.

Douay-Rheims : 1582 text

8. And into what citie ſoeuer you enter, and they receiue you, eate ſuch things as are ſet before you;

9. and cure the ſicke that are in it, and ſay to them: The Kingdom of God is come nigh vpon you.
10. And into whatſoeuer citie you enter, and they receiue you not, going forth into the ſtreetes thereof, ſay:
11. The duſt also of your citie that cleaueth to vs, we doe wipe off againſt you. Yet this know ye that the Kingdom of God is at hand.
12. I ſay to you, it ſhal be more tolerable for Sodom in that day, then for that citie.
13. Woe to thee Corazaim, woe to thee Beth-ſaida: for if in Tyre and Sidon had been wrought the miracles that haue been wrought in you, they had done penance sitting in ſake cloth and aſhes long agoe.
14. But it ſhal be more tolerable for Tyre and Sidon in the iudgement, then for you.
15. And thou Capharnaum that art exalted vnto Heauen: thou ſhalt be thrust downe euen vnto Hel.
16. He that heareth you, heareth me; and he that deſpiſeth you, deſpiſeth me. And he that deſpiſeth me, deſpiſeth him that ſent me.

 

Annotations

 

   13. Woe to thee, Corozain, etc.  Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law. AMBROSE. 

    Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory. Hence it follows, For if in Tyre and Sidon had been wrought the mighty works that have been wrought in you, they would have done penance long ago, sitting in sackcloth and ashes. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting, he implies the lowliness of our conscience. Now we have seen in this day the word of the Saviour fulfilled, since Chorazin and Bethsaida, though our Lord was present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, (1 Kings 5.) and afterwards believed in the disciples of Christ who preached the Gospel there. BEDE.

    14.  But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He hath passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet. And in another place: Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honour. CHRYSOSTOM. (Hom. 38. in Matt.) 

    15. And thou, Capharnaum, which art exalted unto heaven, thou shalt be thrust down to hell.  This sentence admits of two meanings: Either for this reason shalt thou be thrust down into hell, because thou proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because thou art exalted to heaven by My dwelling in thee, and by My miracles, shalt thou be beaten with more stripes, since even these thou refusedst to believe. And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also who now despise the words of the Gospel, He proceeds to add these words, He that heareth you, heareth me. BEDE.

    16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.  Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who heareth them heareth Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me. CYRIL OF ALEXANDRIA.

    That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Saviour, nay the Father Himself; ... for the Master is heard in His disciple, the Father honoured in His Son. BEDE. 

     But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach unto Him which you have done unto us. AUGUSTINE. (Serm. 102.)

   It may also be understood as follows, He who despiseth you, despiseth me, that is, he who shews not mercy to one of the least of My brethren, neither shews it to Me. As long as you did it to one of these my least brethren, you did it to me. (Matt. xxv. 40.) I and the Father are one. (John x. 30.)  BEDE. 

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Behold I send you as lambs among wolves

St Luke Chapter X : Verses 1-7

Contents

• Luke x. 1-7.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea

Luke x. 1-7.

He sent them two and two before his face. 
J-J Tissot. Brooklyn Museum.

1 And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come.

Post hæc autem designavit Dominus et alios septuaginta duos : et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus.

2 And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that he send labourers into his harvest.

Et dicebat illis : Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam.

3 Go: Behold I send you as lambs among wolves.

Ite : ecce ego mitto vos sicut agnos inter lupos.

4 Carry neither purse, nor scrip, nor shoes; and salute no man by the way.

Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis.

5 Into whatsoever house you enter, first say: Peace be to this house.

In quamcumque domum intraveritis, primum dicite : Pax huic domui :

6 And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you.

et si ibi fuerit filius pacis, requiescet super illum pax vestra : sin autem, ad vos revertetur.

7 And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.

In eadem autem domo manete, edentes et bibentes quae apud illos sunt : dignus est enim operarius mercede sua. Nolite transire de domo in domum.

Douay-Rheims : 1582 text

1. AND after this our Lord deſigned also other ſeuentie two: and he sent them two and two before his face into euery citie and place whither himſelf would come.

2. And he ſaid to them: The harueſt truely is much; but the workmen few. Deſire therfore the Lord of the harueſt, that he ſend workmen into his harueſt.
3. Goe: Behold I ſend you as lambes among wolues.
4. Carie not purſe no ſkrip, nor ſhoes; and ſalute no body by the way.
5. Into whatſoeuer houſe you enter, first ſay: Peace to this houſe.
6. And if the ſonne of peace be there, your peace ſhal rest vpon him: but if not, it ſhal returne to you.
7. And in the ſame house tarie you, eating and drinking ſuch things as they haue. For the workman is worthie of his hire. Remoue not from houſe to houſe.

 

Annotations

    1. And after these things the Lord appointed also other seventy-two: Dorotheus and others profess to give their names, but Eusebius declares that he knew of no written list of these seventy disciples, although the names of some might be gathered from the Acts of the Apostles, e.g., Matthias and Barsabas, Acts i ; Stephen and the other Deacons, Acts vi.; Ananias and Barnabas, Acts ix. ; Mnason, Acts xxi., and others. Here observe,

    1. That as Moses at the beginning of his leadership chose elders or princes for the twelve tribes of Israel, and afterwards, by reason of the increase of the people and of the cares of government, made a further choice of six from each tribe, i.e. of seventy-two, to act as rulers: so Christ ordained that each tribe should have its Apostle, and six presbyters or elders, for such were these disciples, who were commanded to go throughout all Judæa, preaching that the kingdom of God and of Christ was nigh, and confirming their preaching by miracles, that so the work of the Apostles might be furthered and spread.

    2. This number was mystically prefigured by the seventy-two translators of the Septuagint; by the “men of the elders of the people” whom Moses chose (Numbers xi. 16); by the number of the Sanhedrim, and by the wells and palm trees of Elim, Exod. xv. 27.

    Again, the seventy-two disciples, saith Bede, answer to the seventy-two nations of the world, as if Christ had appointed to each nation its own disciple or teacher. For S. Augustine, S. Jerome, and others hold that after the confusion of tongues, mankind was divided into seventy-two nations and languages. See Gen. x. 32.

    3. Hence, it is clear that there was distinction and difference in the degrees and duties of the priests. For these disciples were not equal in dignity to the Apostles; indeed Matthias, who was, according to Clement of Alexandria, one of their number, was chosen from them to the Apostolate, Acts i. Hence the Fathers teach that the Bishops are the successors of the Apostles, and the priests of the seventy disciples. Although, in the early days of the Church, saith Bede, both the one and the other were called Presbyters or Bishops, in the one case to signify the ripeness of their wisdom, in the other case their zeal in the pastoral office.

    Symbolically. As in twenty-four hours the sun moves round the earth which receives light, so is the world enlightened by Christ through the Gospel of the Trinity, which was preached at His command by the seventy-two disciples. For three times twenty-four makes seventy-two. S. Augustine (Quæst. Evang.)

    and he sent them two and two before his face into every city and place whither he himself was to come., i.e. into Judæa, as He had before sent the twelve Apostles into Galilee. Jesus wished to make Himself known to the Jews as the Messiah, and to offer them salvation through faith in Him. Therefore as He was Himself unable to go throughout their towns and cities, because the time of His departure was now nigh at hand, He chose the seventy to go before Him and heal the sick, that the minds of His countrymen might be prepared to acknowledge Him as the Christ, and to receive at His hands pardon and forgiveness. But He kept the twelve Apostles with Him to witness to His life, and that they might also assist Him in ministering to the necessities of those who waited on His teaching, and learn how in their turn they should labour for the conversion of the world.

    two and two. For these reasons:

    1. That the one might aid and support the other, as Origen, Theophylact and S. Gregory say, and that if one were weary or from any cause unable to carry on the work, the other might take his place. “Two are better than one. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth.” Eccles. iv. 9, 10.

    Wherefore Pachonius rules: If the Superior permit, let him take a trustworthy companion and then go forth to visit a brother or a neighbour. And again, Let no one be sent on any business unless another go with him. S. Augustine writes, When ye are journeying, walk together—when at your journey’s end, together rest. And so rule all the other founders of the religious orders.

    2. That one may always have in the other a witness to his life, and an adviser and guide. Experience teaches us that they who are associated together two by two, rarely or never are tempted to sins of impurity, but that those who are alone lay themselves open to accusations of evil, even if they have not actually fallen away. Hence S. Thomas was wont to say, A monk away from his brethren is an active evil. S. Augustine rules (Reg. cap. xii.), When ye are in a church, or wheresoever there are women, let each protect the other’s modesty. For thus God, who dwelleth in you, will protect you from yourselves. Another writer, S. Jerome, enjoins: If in the exercise of the priestly office, thou art called upon to visit a widow or a virgin, enter not the house alone; and again. Abide not alone with any woman, unless in the presence of a witness. So also S. Basil. Possidonius also tells us that if S. Augustine was asked by any women to visit them, he never entered their house or conversed with them, even on private matters, unless in the presence of some of his clergy. And so S. Charles Borromeo in our times adopted the rule of S. Augustine, for he never conversed with any of his female relations except one of his upper servants was present. (Vita. Lib. vii. cap. vi). And Seneca even (Epist. 25), says, “Solitude tempts us to every evil;” and as a corrective adds, “Without doubt, it is profitable to place a guard over thyself, so as to have some one to look to, some one to be acquainted with the very thoughts;” and adds, from Epicurus, “Do everything as if there was some one beholding thy actions;” and again (Epist. ii.), “Most sins would be avoided, if a man had a witness beside him when he was about to sin.” The Emperor Justinian also (De Monachis), decrees that monks should go about in company, “to bear witness to each other’s integrity.” And Pope Lucian (Epist. i. ad Episc.) decrees, “We exhort you, for reputation’s sake, that according to the rule of our holy Church ye always take with you priests and deacons as witnesses of your life and conversation; for although ye may have a conscience void of offence, yet because of evilly disposed men, it behoveth you, as the Apostle saith, to have a good report amongst them that are without. 1 Tim. 3:7. Hence we have ordained that, as a testimony to the Church, two priests or three deacons should always and in all places accompany their Bishop.”

    Lastly, we have the authority of S. Thomas of Canterbury, a man of great sanctity and wisdom, who says, “I who have been for thirty years a Bishop know how true is the saying, ‘Woe to him that is alone.’ For I have frequently heard of fearful dangers, and fearful scandals having befallen those who either in public or private affect a solitary life, evils into which they would not have fallen had they not shunned the companionship of their fellow men.”

    3. That their preaching might be more powerful to persuade. At the mouth of two or of three witnesses shall the matter be established, Deut. xix.15. So we find Christ and His apostles constantly acting on this rule. For Christ sent two of His disciples, Peter and John, to loose the ass and to prepare the passover. After the resurrection Cleophas and a companion went to Emmaus. In like manner we find Peter and John often associated together: they run both to the sepulchre, they go up together to pray at the ninth hour, and both are sent to Samaria by the apostles.

    So Paul and Barnabas were separated for the work of the Holy Spirit; Silas and Judas, surnamed Barsabas, sent to Antioch; and Paul and Silas to Syria; and according to the universal belief of the Church, Enoch and Elias will re-appear in the time of Antichrist as witnesses to the truth.

    Figuratively. S. Gregory (hom. 17. in Evang.) says, The Lord sent His disciples two and two to preach, because the precepts of charity are two, the love of God and the love of our neighbour, and charity cannot exist without at least two, and thereby he silently suggests to us that he who has not love to another ought not to undertake the office of preaching.

    So Origen. It seems from the word of God to be an ancient custom, that two should be associated in His service. For God led Israel out of Egypt by the bands of Moses and Aaron. Joshua and Caleb also united together to appease the people. Hence a brother aided by a brother is as a fortified city. So two by two the animals entered into the ark, unclean by natural generation, but cleansed by the sacrament of the Church, by the spiritual grace attendant on the preaching of the disciples. Gloss.

    into every city and place whither he himself was to come. Mystically signifying, as S. Gregory says, that the Lord Himself attends on His preachers. For the words of the preacher persuade men of the truth, and make their hearts ready to be the abiding place of Christ. Hence Isaiah, chap. xl. 3, says, “Prepare ye the way of the Lord, make straight a highway for our God.” And the Psalmist, “Make a way for Him who ascendeth upon the west, the Lord is His name.” Ps. lxvii. 5, Douay version.

    2. The harvest indeed is great, but the labourers are few. See S. Matt ix. 37.

    3. Go: Behold I send you as lambs among wolves. That by your innocent and holy lives, through the power of My grace working in you, you may change the wolf into the lamb, i.e., convert evil men from the error of their way. Fear not, therefore, for under My protection no harm can befall you. For, as S. Ambrose says, “the good Shepherd takes care that the wolves do His flock no harm.”

    4. Carry neither purse, nor scrip, nor shoes;  Neither purse for money, nor scrip for food; for the Shepherd will supply both if needful. He commands them to look to Him who sent them forth for the necessaries of life. Euthymius.

    For the preacher ought to have such trust in God, that although unprovided with the expenses of their present life, he should be convinced that they will not fail him; lest whilst his mind is taken up with things temporal, he should be less mindful of things eternal. S. Gregory. See S. Matt. x. For Christ here gives to the seventy disciples the same commands which He before gave to His twelve apostles.

    and salute no man by the way. Do not turn aside to salute your friends or to commune with your acquaintances, but avoid all such delays, and devote yourselves entirely to the preaching of My gospel. SS. Augustine, Ambrose, Gregory and others

    But on the other hand, Euthymius says, Christ means not that His disciples should uncourteously refuse a passing salutation. He only forbids those formal greetings, which are hindrances to the ministry, and causes of offence. So writes S. Ambrose, who here alludes to the command of Elijah, “If thou meet any man, salute him not; and if any salute thee, answer him not again” (2 Kings iv. 29): a command given lest Gehazi might enter into converse with some one by the way, and thus be forgetful of the duty he was sent to perform.

    7. for the labourer is worthy of his hire. By hire we must understand not money or its equivalent, but food and nourishment. For the preaching of the kingdom of heaven is above price. Hence S. Augustine says on Ps. ciii.: What do they receive? They bestow spiritual gifts, they receive carnal; they give gold, they receive that which is worthless. Therefore it is clear that the apostles should live by the gospel, and that their hearers were bound by every law, natural and divine, to support them. They were forbidden then to carry either purse or scrip, because God put it into the hearts of those that attended on their teaching to provide for all their wants. For S. Gregory says (Hom. 17), He who forbids us to carry scrip or purse, ordains that we should live of the gospel. Because it is fitting that we should receive earthly things from those to whom we offer heavenly rewards. And again, Christ shows why He bade His disciples carry neither scrip nor purse, not because these things are unneeded, but in order to teach that it was the duty of those to whom they were sent to supply them. S. Augustine, De Consent. Evang. lib. ii.

+       +        +

The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He steadfastly set his face to go to Jerusalem

St Luke Chapter IX : Verses 49-62

Contents

• Luke ix. 49-62.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea

Luke ix. 49-62.

Elijah Begging for Fire from Heaven. c 1520. (See verse 54)
Master of James IV (Scotland). Getty Museum.

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

Respondens autem Joannes dixit : Praeceptor, vidimus quemdam in nomine tuo ejicientem dæmonia, et prohibuimus eum : quia non sequitur nobiscum.

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

Et ait ad illum Jesus : Nolite prohibere : qui enim non est adversum vos, pro vobis est.

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

Factum est autem dum complerentur dies assumptionis ejus, et ipse faciem suam firmavit ut iret in Jerusalem.

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

Et misit nuntios ante conspectum suum : et euntes intraverunt in civitatem Samaritanorum ut parerent illi.

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

Et non receperunt eum, quia facies ejus erat euntis in Jerusalem.

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

Cum vidissent autem discipuli ejus Jacobus et Joannes, dixerunt : Domine, vis dicimus ut ignis descendat de cælo, et consumat illos?

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

Et conversus increpavit illos, dicens : Nescitis cujus spiritus estis.

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

Filius hominis non venit animas perdere, sed salvare. Et abierunt in aliud castellum.

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

Factum est autem : ambulantibus illis in via, dixit quidam ad illum : Sequar te quocumque ieris.

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

Dixit illi Jesus : Vulpes foveas habent, et volucres caeli nidos : Filius autem hominis non habet ubi caput reclinet.

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

Ait autem ad alterum : Sequere me : ille autem dixit : Domine, permitte mihi primum ire, et sepelire patrem meum.

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

Dixitque ei Jesus : Sine ut mortui sepeliant mortuos suos : tu autem vade, et annuntia regnum Dei.

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

Et ait alter : Sequar te Domine, sed permitte mihi primum renuntiare his quæ domi sunt.

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

Ait ad illum Jesus : Nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei.

Douay-Rheims : 1582 text

49. And Iohn anſwering ſaid: Maiſter, we saw a certaine man caſting out Diuels in thy name, and we prohibited him, becauſe he followeth not with vs.

50. And IESVS ſaid to him: Prohibit not. For he that is not against you, is for you.
51. And it came to paſſe, whiles the daies of his aſſumption were accomplishing, and he fixed his face to goe into Hieruſalem.
52. And he sent meſſengers before his face; and going they entred into a citie of the Samaritans to prepare for him.
53. And they receiued him not, becauſe of his face was to goe to Hieruſalem.
54. And when his Diſciples Iames and Iohn had ſeen it, they ſaid: Lord wilt thou we say that fire come downe from Heauen and conſume them?
55. And turning, he rebuked them, ſaying: You know not of what ſpirit you are.
56. The Sonne of man came not to deſtroy ſoules, but to ſaue. And they went into another towne.
57. And it came to paſſe as they walked in the way, a certaine man ſaid to him: I wil follow thee whitherſoeuer thou goeſt.
58. IESVS ſaid to him: The foxes haue holes, and the ſoules of the aire neſtes; but the Sonnes of man hath not where to repoſe his head.
59. But he ſaid to another: Follow me. And he ſaid: Lord, permit me firſt to goe, and to burie my father.
60. And IESVS ſaid to him: Let the dead burie their dead; but goe thou, ſet forth the Kingdom of God.
61. And another ſaid: I wil follow thee Lord, but permit me first to take my leaue of them that are at home.
62. IESVS ſaid to him: No man putting his hand to the plough, and looking backe, is apt for the Kingdom of God.

 

Annotations

    49. And John, answering, said: Master, we saw a certain man casting out devils in thy name, and we forbade him, because he followeth not with us, i.e. because he was not Thy disciple. For he thought that only the Apostles, to whom that power was given, were permitted to do this. Cyril and S. Ambrose remark, “He thinks that he who does not render obedience, should not enjoy the benefit arising therefrom.” S. John asks the question, because from his love he was the more zealous for his Master’s honour.

    50. And Jesus said to him: Forbid him not; for he that is not against you, is for you.. They were taught that no one was to be hindered from the exercise of such powers of doing good as he possessed, but rather to be encouraged to seek to increase them. Gloss. God rewards the strong, but does not reject the weak. S. Ambrose. For, saith Theophylact, the grace of God operates even by means of the unworthy who are not disciples of Christ: like as men are made holy by priests who are not holy themselves. Hence Bede remarks, In the case of heretics, it is not their sacraments, which they hold in common with us, but their divisions, so contrary to the truth and peace, which we ought to detest and strive to amend. See S. Mark ix. 37.

    51. And it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem. The time when, after having fulfilled His earthly ministry, He was to return again to the Father. The day foreordained of God when He was to be taken up into heaven. Euthymius. Up to this time Christ had, for two years and a half, been preaching the Gospel everywhere, but chiefly in the towns and villages of Galilee. There yet remained to Him six months of life. He therefore now set forth to preach more particularly to the inhabitants of the holy city and Judæa, in order to prepare for His passion in Jerusalem and resurrection from the dead. S. Luke therefore implies that hitherto he had written of those things which Christ had done in Galilee, but was henceforward about to tell of what was done in Judæa.

    he steadfastly set his face to go to Jerusalem With a firm and undismayed mind. Bede. Christ turned not aside, as timid and hesitating people are wont to do, but went direct to Jerusalem, eager for the dread encounter. Titus, Theophylact, and others.

    For,” says Jerome, “He who of His own will was hastening to His passion, needed both fortitude and firmness.”

    Thus it behoves us also to nerve our hearts, after the example of the martyrs, to endure hardship, like the lions described by Pliny, who tells us that, “when a lioness fights for her young, she keeps her eyes fixed on the ground, that she may not be terrified by the sight of the hunters.”

    S. Mark adds, x. 32, “and Jesus went before them, and they were astonished; ” because they saw Him cheerfully and with a good courage going up to suffer and to die, and “and following were afraid.” lest they might be called upon to die with Him.

    It is apparent that the journey was undertaken at the time of the feast of tabernacles, which falls in the September of our year, and since Christ suffered in the following March, it follows that the events here recorded happened about six months before the crucifixion. It is also evident, from what is recorded by S. Luke in the subsequent chapters, that during this period Christ often went to Jerusalem, and returned thence through Judæa, preaching and working miracles, as He had before done in Galilee; but we must bear in mind that S. Luke at times interrupts his narrative to recapitulate certain things which had happened before our Lord had come to Judæa. Jansenius, Francis Lucas, and others.

    On the other hand, Maldonatus places this journey a year before the death of our Lord, and is of opinion that Christ returned again to Galilee, and only went up to Jerusalem to suffer and to die. But this explanation does not agree with the words of the fifty-first verse, “when the time was come that He should be received up”—words which would not have been written if the time had been a year distant.

    52. And he sent messengers before his face; and going, they entered into a city of the Samaritans, to prepare for him.: and they went, and entered into a village of the Samaritans, to make ready for Him, to prepare food and lodging for Him and His companions, the twelve Apostles and the holy women who had followed Him out of Galilee.

    Christ sent them in order that they might become accustomed to act independently of Him, and to be despised of men. Theophylact, Euthymius, and Maldonatus are of opinion that these messengers were James and John. Maldonatus also thinks that by the Greek κώμην, we are to understand city, possibly Samaria itself; but other commentators agree that the disciples were sent to some small town or village of the Samaritans which lay on the road to Jerusalem.

    53. And they received him not, because his face was of one going to Jerusalem. Because He appeared to be going up to Jerusalem (Syriac), for it was plain, from the bearing of Jesus and His messengers, that they were on their way to keep the Feast of Tabernacles, S. John vii. 2. The Samaritans, contrary to the Law, had erected a temple on Mount Gerizim for the worship of God, and therefore there was on this account a constant enmity between the Jews and them. S. John iv. 20, and Josephus. Hence they rejected Jesus, as despising their form of worship and favouring that of their enemies, the Jews.

    “his face was of one,” a Hebraism for כּכים, i.e. πρόσωπον, or face, is often used for the person himself.

    54. And when his disciples James and John had seen this, they said: Lord, wilt thou that we command fire to come down from heaven, and consume them?-  even as Elias did? They show themselves to be indeed Boanerges, or sons of thunder, for with excess of zeal they would destroy these Samaritans, because of their inhospitality and refusal to receive Christ. They remembered how Elijah had destroyed those who had been sent by Ahaziah to apprehend him (2 Kings i. 10), and they knew that Jesus was mightier than that prophet; and if fire was sent from heaven to protect Elijah from harm, and to consume the Jews, who had come to take him, how much more deserving of punishment were these Samaritans, who had refused to receive the Son of God.

    wilt thou that we command? For as S. Jerome goes on to say (Epist. 151), “The command of the Apostles can effect nothing, unless by the permission and will of God.” They therefore seek from Christ, as from a judge, justice, and the punishment of the wicked, according to their deserts.

    55. And turning, he rebuked them, saying: You know not of what spirit you are. By spirit we must understand “disposition of mind,” whether for virtue or vice. Ye know not what spirit worketh in you. Ye think ye are led by the spirit of God, when ye are prompted by impatience and the spirit of vengeance. Ye know not to what spirit ye are called. Ye know not that ye should be meek and lowly, as I your Lord and Master am. Ye would imitate the zeal of Elijah, and demand “an eye for an eye, a tooth for a tooth,” Exod. xxi. 24. But this is not my spirit, nor is it the teaching of the new and Gospel Law, for I say unto you “Love your enemies: do good to them that hate you: and pray for them that persecute and calumniate you:.” S. Matt. v. 44. Have ye not heard and learned this from Me, or are ye so soon forgetful of my doctrine and teaching? He who had come, not for judgment but to show mercy, not in power but in humility, not in the glory of His Father but in lowly fashion as a man, rebuked them because they were forgetful both of His teaching and of the merciful precepts of His Gospel. S. Jerome.

    56. The Son of man came not to destroy souls, but to save. Act, therefore, saith Bede, according to the spirit ye are of. Following the example of Christ, bear patiently as becometh saints. Titus.

    And they went into another town, where they might meet with a better reception. By this He teaches His Apostles that hereafter, when they went throughout the world to preach the Gospel, if they were cast out of one city, they were patiently to go on to another. Hence He allowed Himself to be rejected by the Samaritans, that by His rebuke of James and John, He might teach the Apostles a life-long lesson. For, as saith S. Ambrose, mercy promoteth in thee patience, in the offender correction. Thus we find that these Samaritans who were spared punishment the sooner became believers. S. John iv; Acts viii.

    Perfect virtue desireth not vengeance, nor can anger exist where love aboundeth. The infirmities of our fellow men are to be borne with and remedied, not to be rejected as incapable of cure. Titus.

    61. And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house. This verse has been variously explained.

    1. Suffer me to give notice to my parents and to consult with them; for he was doubtful what he should do. But Christ would not grant his request, because parents very often do not approve of the higher life, and sometimes dissuade their children from adopting it. Titus.

    2. Suffer me to tell my parents of my intention, that knowing what is become of me, they may neither be anxious about me, nor come to seek me. S. Augustin (serm. vii. De verbis Domini) and Toletus.

    3. S. Basil (Constit. cap. xxi.) thinks that the man, like the one who preceded him, was a disciple, and that he only sought permission to say farewell to his friends, as about to return to them no more. The Syriac favours this interpretation, and translates, “Let me go to salute, i.e. to bid farewell to my family at home, and I will ome again.”

    4. The best rendering is that of the Vulgate, which for “them” substitutes “his quæ / those things.” Let me go bid “those things” farewell. Give me time to dispose of my property at home, and divide it amongst my brethren and kinsmen; for this is the true meaning of the Greek word ἀποτάξασθαι. Hence the Arabic has, “Suffer me to make division amongst my friends at home.” So also S. Augustin, Maldonatus, and others.

    62. Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God, or, to carry on the metaphor, is fit to work in the vineyard of God. For as the ploughman who seeks to make his furrows straight ought to look forward and never back, so he who has determined to consecrate himself to God’s service, is unworthy to be Christ’s disciple and to be an heir of the heavenly kingdom, if he still has regard for the perishable possessions of this world which he has renounced and given up; and so Euthymius says, “He who follows Christ ought forthwith to give up all things, lest by averting his eyes from his leader and guide, he might again be entangled by the sight of those things which he has left.” So also Titus, Jansenius, Toletus, and others.

    Christ in this very remarkable verse points out the way of perfection, and endeavours to withdraw the man from his own anxiety for his friends and possessions, in order that he might give himself up wholly to God. Especially as there was danger lest, delayed in the disposal of his property, or impressed with the value of his possessions, he might change his purpose, and like many others, lose the hope of his calling. And again, there was no need of his presence, for his brethren and kinsfolk could divide his property without him.

    Thus James and John, when they were called, left their father and their nets, and straightway followed Christ, S. Matt. iv. 20. But on the other hand Elisha (1 Kings xix. 20) was permitted to bid farewell to his father and mother, apparently because there was in his case little danger of his being forgetful of his call. Hence S. Basil saith (serm. 1 De Baptism): He looks back who delays, however briefly, that obedience which is to be rendered at once and promptly to the call of God.

    Hence of the cherubim we read (Ezek. i.12), “They went every one straight forward: they turned not when they went.”     Whereon S. Gregory says the winged creatures, i.e. holy preachers, turn not as they go, because they are passing through earthly things to heavenly; and therefore no more return to these things which they have left behind. For to seek in heart and mind after better things is, as it were, to advance or go along a certain road. Hence S. Paul, Phil. iii. 13, 14: “But one thing I do: forgetting the things that are behind, and stretching forth myself to those that are before,  14 I press towards the mark, to the prize of the supernal vocation of God in Christ Jesus.” And to the bride it is said, “Hearken, O daughter, and see, and incline thy ear: and forget thy people and thy father's house.,” Ps. xliv. 11.

    Hence also S. Augustin (serm. 7 De verbis Domini) says, “The east calleth thee, and thou turnest to the west.”

    Figuratively, says Bede, he putteth his hand to the plough, who by the Cross of Christ, as if by an instrument of remorse, wears away the hardness of his heart, and opens it to bear the fruit of good works. But he must not look back like Lot’s wife to the things which he has left, and if the follower of the Lord, who wishes to bid farewell to them which are at home, is worthy of reproach, what will become of them, who for no sufficient reason visit the houses of those whom they have left in the world? For the frequent looking back on the things which we have forsaken, by force of habit draws us again to our past way of life. For practice, by which habits are formed, is very powerful; and habits become a second nature, which it is difficult to do away with or change. For it rapidly returns to itself.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

He that is the lesser among you all, he is the greater.

St Luke Chapter IX : Verses 44-48

Contents

• Luke ix. 44-48.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea

Luke ix. 44-48.

Whosoever shall receive this child in my name, receiveth me.
J-J Tissot. Brooklyn Museum.

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

Stupebant autem omnes in magnitudine Dei : omnibusque mirantibus in omnibus quæ faciebat, dixit ad discipulos suos : Ponite vos in cordibus vestris sermones istos : Filius enim hominis futurum est ut tradatur in manus hominum.

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

At illi ignorabant verbum istud, et erat velatum ante eos ut non sentirent illud : et timebant eum interrogare de hoc verbo.

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

Intravit autem cogitatio in eos quis eorum major esset.

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

At Jesus videns cogitationes cordis illorum, apprehendit puerum, et statuit illum secus se,

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

et ait illis : Quicumque susceperit puerum istum in nomine meo, me recipit : et quicumque me receperit, recipit eum qui me misit. Nam qui minor est inter vos omnes, hic major est.

Douay-Rheims : 1582 text

44. Lay you in your hartes these wordes, for it ſhal come to passe that the Sonne of man ſhal be deliuered into the hands of men.

45. But they did not know this word, and it was couered before them, they they perceiued it not. And they were afraid to aſke him of this word.
46. And there entred a cogitation into them, which of them ſhould be greater.
47. But IESVS ſeeing the cogitations of their hart, tooke a child and ſet him by him,
48. and said to them, whoſoeuer receiueth this childe in my name, receiueth me, and whoſoeuer receiueth me, receiueth him that ſent me. Foe he that is the leſſer among you al, he is the greater.

 

Annotations

    44.  And all were astonished at the mighty power of God.  Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, His glory is great in thy salvation: glory and great beauty shalt thou lay upon him. (Ps. xx. 6.) Although all indeed marvelled at those things which He did, He however addresses what follows, not to all, but to His disciples;  He had shewn His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. 

    Lay you up in your hearts these words, for it shall come to pass, that the Son of man shall be delivered into the hands of men. Now His disciples might have been perplexed, saying, “Have we then been deceived in that we thought him to be God?” That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended. CYRIL OF ALEXANDRIA. (non occ.)

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

    the Son of man shall be delivered into the hands of men.  But it is not clearly expressed by whom He is to be delivered, for one says, that He is to be delivered up by Judas, another by the devil; but Paul says, that God the Father delivered Him up for us all; (Rom. viii. 32.) but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies’ sake. ORIGEN. (in Matt. tom. 13.)

    45. But they understood not this word; and it was hid from them, so that they perceived it not. And they were afraid to ask him concerning this word. Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not. THEOPHYLACT.

    This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal. BEDE. 

Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, But even until this day, when Moses is read, the veil is upon their heart.. (2 Cor. iii.15.) It becomes then those who approach Christ, to say, Open thou my eyes: and I will consider the wondrous things of thy law.. (Ps. CXVIII.18.) CYRIL OF ALEXANDRIA. 

And they were afraid to ask him concerning this word. Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence. THEOPHYLACT. 

    46. And there entered a thought into them, which of them should be greater.  The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man’s heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, there entered a thought into them, which of them should be greater. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, saying, that there arose a reasoning among them. CYRIL OF ALEXANDRIA. (non occ.)

    47. But Jesus seeing the thoughts of their heart, took a child and set him by him. 48. And said to them: Whosoever shall receive this child in my name, receiveth me; and whosoever shall receive me, receiveth him that sent me. For he that is the lesser among you all, he is the greater.  Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ’s name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born unto us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receiveth him that sent me; wishing verily to be believed, that as was the Father, such and so great was He. BEDE. 

Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself. CYRIL OF ALEXANDRIA. 

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.