Take heed and beware of all covetousness

St Luke Chapter XII : Verses 13-21

Contents

• Luke xii. Verses 13-21.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary

Luke xii. Verses 13-21.

Thou fool, this night do they require thy soul of thee.
James Tissot. Brooklyn Museum.

13 And one of the multitude said to him: Master, speak to my brother that he divide the inheritance with me.

Ait autem ei quidam de turba : Magister, dic fratri meo ut dividat mecum hæreditatem.

14 But he said to him: Man, who hath appointed me judge, or divider, over you?

At ille dixit illi : Homo, quis me constituit judicem, aut divisorem super vos?

15 And he said to them: Take heed and beware of all covetousness; for a man's life doth not consist in the abundance of things which he possesseth.

Dixitque ad illos : Videte, et cavete ab omni avaritia : quia non in abundantia cujusquam vita ejus est ex his quæ possidet.

16 And he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits.

Dixit autem similitudinem ad illos, dicens : Hominis cujusdam divitis uberes fructus ager attulit :

17 And he thought within himself, saying: What shall I do, because I have no room where to bestow my fruits?

et cogitabat intra se dicens : Quid faciam, quia non habeo quo congregam fructus meos?

18 And he said: This will I do: I will pull down my barns, and will build greater; and into them will I gather all things that are grown to me, and my goods.

Et dixit : Hoc faciam : destruam horrea mea, et majora faciam : et illuc congregabo omnia quae nata sunt mihi, et bona mea,

19 And I will say to my soul: Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer.

et dicam animæ meæ : Anima, habes multa bona posita in annos plurimos : requiesce, comede, bibe, epulare.

20 But God said to him: Thou fool, this night do they require thy soul of thee: and whose shall those things be which thou hast provided?

Dixit autem illi Deus : Stulte, hac nocte animam tuam repetunt a te : quae autem parasti, cujus erunt?

21 So is he that layeth up treasure for himself, and is not rich towards God.

Sic est qui sibi thesaurizat, et non est in Deum dives.

Douay-Rheims : 1582 text

13. And one of the multitude ſaid to him: Maiſter, ſpeake to my brother that he deuide the inheritance with me.

14. But he ſaid to him: Man, who hath appointed me iudge or deuider ouer you?
15. And he ſaid to them: See and beware of al auarice: for not in any mans aboundance doth his life conſiſt, of thoſe things which he poſſeſſeth.

16. And he ſpake a ſimilitude to them, ſaying: A certaine rich mans field yealded plentie of fruits.
17. And he thought within himſelf, ſaying, What ſhal I doe, because I haue not whither to gather my fruits?
18. And he ſaid: This wil I doe, I wil deſtroy my barnes, and wil make greater, and thither wil I gather al things that are growen to me, and my goods.
19. And I wil ſay to my soule; Soule, thou haſt much goods laid vp for many yeares, take thy reſt, eate drinke, make good cheere.
20. But God said to him, Thou foole, this night they require thy ſoule of thee; and the things that thou haſt prouided, whoſe ſhal they be?
21. So is he that laieth vp treaſure to himſelf, and is not rich to God-ward.

 

Annotations

    13. And one of the multitude said to him: Master, speak to my brother that he divide the inheritance with me. My brother is injuring me, for he wishes to seize the whole of our father’s property, and he will give me no share of it. Command him therefore to do me justice, for Thou by Thy authority canst do this with a word, which I cannot effect by many suits and much litigation. For it is Thy office to defend the right and assist the oppressed, for Thou art the Lord of justice.

    13. But he said to him: Man, who hath appointed me judge, or divider, over you? The word “man” is a Hebraism for an unknown person, as in chap. xxii. 58, Peter said, “O man, I am not,” and v. 60, “Man, I know not what thou sayest.” The meaning is, This is a matter of the courts which dispose of secular questions: it has no part in Me, who teach and dispense a heavenly heritage. Christ does not here deny that He has judicial power, for He was the King of kings and the Lord of lords; but He wished to use His power over a covetous man to cure him of his greed, and to teach him to prefer heavenly to earthly things, and to give way willingly to them, according to His own words, vi. 29, “And him that taketh away from thee thy cloak, forbid not to take thy coat also.” “He rightly sets aside earthly things,” says S. Ambrose, “who came down to us for heavenly ones. Hence this brother is rebuked not undeservedly, for he would fain have occupied the dispenser of heavenly things with those of earth.” At the same time He taught that ecclesiastics and spiritual persons ought not to meddle with secular things, but to employ themselves in divine ones, as S. Paul says, 2 Tim ii. 4, “No man, being a soldier to God, entangleth himself with secular businesses;” So S. Ambrose, Euthymius, Bede, and de Lyra from S. Augustine (serm. 196)—that is, unless the faithful have any suit; secular Bishops in former ages used to settle these, as S. Augustine says that he has done. Lib. de Opere Monachor, c. 29.

    15. And he said to them: “as well to His disciples,” the Syriac says, “as to the multitude,” especially to him who had spoken about his brother dividing the property, 

    Take heed. In this contention of brothers how much ill was caused by avarice. Whilst one from avarice refused to divide the inheritance, the other, with too much cupidity and out of all season, urged the division. Strife and dissention arose among them. Not only should we guard against the lust of seizing what is another’s, but also from too great cupidity to get possession of what is our own, for they who are too eager for earthly riches, neglect heavenly ones. S. Augustine, in his 28th Sermo. De diversis: “Not only is he avaricious who seizes what is another’s, but he also who covetously keeps his own.” The Arabic has, “See and beware of all evil—for avarice is the cause of all evil,” as in 1 Tim. vi.10, “For the desire of money is the root of all evils;”

    for a man's life doth not consist in the abundance of things which he possesseth. That is, it is not because a man abounds in riches that his life is abundant, so as to be longer and happier on that account, for it is shortened and made unhappy from the anxiety and luxury which attend upon great wealth. The Syriac version has, “Life is not in the abundance of riches;” the Arabic, “Man has not abundance in his much wealth”—that is, abundance does not prolong our lives, but rather shortens them. Theophylact says, “The measure of life is not contained in its abundance. For he who has great possessions does not live longer for them, nor does length of life attend upon the multitude of his riches;” and Euthymius, “Not because a man abounds in riches, does his life abound from such abundance. The measure of his life does not depend upon this.” The meaning is, Thou, O man, who greedily seekest a heritage from thy brother, seekest it that thou mayest live long and comfortably. But thou errest; for the rich, from their cares and the gluttony they indulge in, often pass short and miserable lives. If thou wouldest live long and profitably, despise money, be poor in spirit, entrust thy hopes and wealth to God alone, for He is the only giver of length of life and happiness. To show this Christ adds the following parable. S. Augustine, On Abel and Cain, i. 5, at the end: “If thou seek treasures, choose the unseen and hidden, those which are to be found in the highest heavens, not sought in the veins of the earth. Be poor in spirit and thou shall be rich by every reckoning; for the life of man consists not in the abundance of his wealth, but in virtue and faith. These riches make us rich indeed, if we be rich in God.”

    16. And he spoke a similitude to them, saying: The land of a certain rich man brought forth plenty of fruits. The land in the Greek (χώρα) means a large extent of land, a number of fields.

    17. And he thought within himself, saying: What shall I do, because I have no room where to bestow my fruits? Behold the care, behold the poverty of this rich man—he who is overflowing with wealth and receptacles has need of some place in which to store his goods. He is in doubt and perplexity, says Euthymius, as if he were really poor, though he is in truth wealthy. And S. Basil, in his homily on these words of Christ: “The earth did not return fruits but lamentations; for this unhappy man is afflicted quite as much as they who are oppressed by want, and he cries out saying, ‘What shall I do?’ Does not he who is in straits from his poverty utter the same words? and he who has to beg?” From all the good things that flowed in upon him he derived no gratification. They rather annoyed his mind and troubled him.

    my fruits. “Did he not,” says S. Basil, “collect his crops and incur the reputation of avarice when he called them his own?” For how many dangers are there before the harvest is gathered in. The hail often beats it down, and the heat snatches it out of the very grasp, and rains suddenly rush down from the mountains and sweep it away.

    18. And he said: This will I do: I will pull down my barns, &c. All the harvests collected in past years. He took counsel of his cupidity, not of his charity, which would have said to him, “Spend them on the poor.” “Dost thou want barns? Thou hast them in the bellies of the poor,” says S. Basil; and S. Ambrose (Lib. de Naboth, cap. vii.), “Thou hast storehouses; the bosoms of the poor, the houses of widows and orphans, the mouths of infants. Let these be thy barns, and they will last thee for ever.” S. Basil again, in the homily above: “He is a despoiler who, when he receives what he ought to dispense, considers it as his own. The bread thou hast is the bread of the famishing, thy robe is the robe of the naked, thy silver that is buried in the ground is the silver of the indigent: wherefore dost thou wrong so many poor whom thou mightest support?” He adds, “And when thou hast filled thy barns, what wilt thou do with the harvest of the following year? Wilt thou pull them down again and build new ones for ever? Thou wilt always be consuming thy substance and thy wealth in pulling down the old and building new, that the fruits which sprang from the earth may return to it again. Thou wilt not bestow them upon the poor, because thou enviest others the use of them, and thus, when earth restored them again to thee, thou deprivest all men of their benefit, nay even thyself; for as corn, falling into the ground, brings gain to the sower, so thy bread, if thou gavest it to the hungry, would bring thee much profit hereafter.”

    19. And I will say to my soul: Soul, thou hast much goods laid up for many years take thy rest; eat, drink, make good cheer. This rich man again errs and commits sin. First, in promising himself very many years, when he was to die that night. “He who promised himself a long life did not see the following day,” says S. Gregory (22 Moral. chap. 6). And S. Cyril, in the Catena, “Thou hast fruits in thy barns, O rich man, but whence hast thou many years?” Secondly, in giving himself up to gluttony and luxury, saying, “Eat, drink, and be merry like an Epicurean.” For after death is no enjoyment.

    take thy rest. To the plague of avarice is joined that of sloth, says the Gloss. “If you had the soul of a sow,” says S. Basil, “what else could you propose for yourself?—you are so brutish, so ignorant of the soul’s good, that you indulge it in carnal gratification.” Being wholly of the flesh, you make yourself a slave to its lusts. An appellation worthy of you, was bestowed upon you, “Thou fool, this night shall thy soul be required of thee.”

    S. Ambrose (Lib. ii. de Interpell. in Job c. 5) says wisely, “A great incitement to fall away is an influx of prosperity. It makes us supine puffs us up, causes forgetfulness of its author.”

    20. But God said to him: . God said this, not in word but in deed, sending him a fever or some other mortal disease, and causing his conscience by this means to speak thus to him. “God said this to the rich man,” says Euthymius, “through his conscience, which, as he felt death coming upon him, said this to him.”

    Thou fool: Because in thy plan, in which thou appearedst to thyself wise, thou now perceivest that thou wast a fool.

    This night. “His soul, which would take no heed of light, and which was tending on to Gehenna, was taken in the night.” Gregory, Moral., lib. xv. 11.

    this night do they require thy soul of thee. (repetunt, απαιτοῦσιν, Greek). They require: that is, God and His angels, who are His instruments, not by misfortune but by the just judgment of God, as if against His will.

    thy soul. “That thou mayest give account of all thy fruits and of the riches and other property which God has given to thee.” So Toletus. They seek it again, because thy soul does not die with the body, but is immortal; thy soul, too, is not thy own, but God’s, who breathed it into thee and entrusted it to thee as a sacred gift. Rightly, therefore, does He now seek it of thee again by a sudden death. Hear S. Jerome on the death that is imminent on all (Ep. iii. to Heliodorus): “Xerxes, that most mighty king, who overthrew mountains, who controlled seas, when he had viewed from a lofty place an infinite multitude of men and an immense army, is said to have wept, because after a hundred years none of those whom he then saw would be surviving. Oh, if we could ascend such a tower from which we could see the whole earth under our feet! I would show you the ruins of the world—nations in strife with nations—kings with kings—and, not the army of Xerxes alone, but the inhabitants of the entire globe, who are now alive, in a short space of time passed away.”

    and whose shall those things be which thou hast provided? “They shall not only not belong to thee,” says Euthymius, “they shall not be thine; but thou dost not know whose they will be—whether thy heir’s or a stranger’s, a friend’s or an enemy’s;—and this increases thy grief.” S. James says, “(they) ... shall eat your flesh as fire” (v. 3); and S. Ambrose, “The things that we cannot carry with us are not our own. Virtue alone is the companion of the dead. Mercy alone follows us—and mercy alone gains abodes for the departed.” S. Augustine: “The purse contains that which Christ receives not” (Hom. 48, inter. 50). Well says the wise man, “What fortune has lent let her take, what nature has changed let her seek again, what virtue has gained she will retain.”

    21. So is he that layeth up treasure for himself, and is not rich towards God.. Such an end and such a death did the rich covetous man meet who had not laid up treasure toward God. It will be asked, Who is rich towards God? I answer—He who has by alms and other good works many merits and safeguards hidden up as treasures before God, and who day by day hides more, as the apostle teaches at length, 1 Tim. vi.17 and following.

    Secondly, “He is rich in God who studies to please God alone, who fixes all his hope and love on God, who rests wholly on Him, that he may be blessed by Him and made eternally happy.” “He is rich,” says the Gloss, “whose expectation is the Lord, and whose substance is with God.” “The rich in God,” says S. Augustine, “is poor in gold” (Serm. xxviii. de verb. Apostoli)—that is, poor in spirit, as St. Peter was when he said to the lame man, “Silver and gold I have none; but what I have, I give thee:. In the name of Jesus Christ of Nazareth, arise, and walk.,” Acts iii. On Ps. xxxix he says, “When Christ was rich He became poor, that by His poverty He might make you rich. He enriches the truly poor, He brings the falsely rich to poverty. ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven,’ ” Matt. v. 3. “Let us endeavour,” says Theophylact, “to be made rich in God, that is, to have trust in Him, that He may have our wealth and the granary of it, and not call our goods our own but God’s, and if they are God’s, let us not deprive Him of His own. This is to be rich in God, to believe that if I give Him all things and empty myself, nothing that is needful for my good shall ever fail me. God is my storehouse, which I will open and take from it all of which I have need.”

    Thirdly, He who is rich, that is liberal, in God, is charitable to the poor. For what is done to them God holds to be done to Himself and rewards it. “Let him,” says Bede, “who wishes to be rich in God, not lay up treasure to himself, but distribute his possessions among the poor.” The meaning is good, but it is not complete: for Christ is not speaking here exclusively of almsgiving, but of the true riches, which He declares to be not the fruits of the ground and the wealth of mines, but virtues and good works, for these procure us long life and blessing, as well in this world as in the world to come.

    Fourthly, S. Augustine, in his 44th Discourse on the Temptation, teaches that “he is rich to God who is full of love and therefore of God.” “God is charity: and he that abideth in charity, abideth in God, and God in him.,” 1 John iv.16. “If you have love you have God. What has the rich man if he have not love? If a poor man have love, what has he not? You think him rich perhaps whose chest is full of gold; and is he not so whose conscience is full of God? He is truly rich in whom God deigns to dwell.” S. Augustine.

    Lastly, The rich man toward God is one who abounds in every virtue. So S. Ambrose explains at length (lib. iv. epis. 27) to Simplicianus, whose words I have cited on 1 Peter iii. 4, “But the hidden man of the heart in the incorruptibility of a quiet and a meek spirit, which is rich in the sight of God.”

    In allegory. The rich toward God are the blessed who enjoy God and all His works. S. Augustine (Serm. 74 de Temp.) teaches that the blessed alone are happy, both because they possess God, and want nothing. “He,” he says, “is truly rich who wants nothing, but the blessed alone want nothing—the blessed alone are truly happy.” He says in the preface of Psalm xl, “The happiness of him that shall believe in Christ; notwithstanding the humility and poverty in which he shall come.”

    S. Ambrose in his Epistle to Demetrias, wisely says, “By what price can the repose of this world be more fitly purchased than by the restoration to the world itself of all riches, all dignities, and all desires; and the purchase of Christian liberty by a holy and happy community by which the sons of God, from having been poor will be made rich, from patient will become brave, from humility be exalted?”

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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.

Be not afraid of them who kill the body

St Luke Chapter XII : Verses 1-12

Contents

• Luke xii. Verses 1-12.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary

Luke xii. Verses 1-12.

To him that shall blaspheme against the Holy Ghost, it shall not be forgiven.
Verses 10-12.  J-J Tissot. Brooklyn Museum.

1 And when great multitudes stood about him, so that they trod one upon another, he began to say to his disciples: Beware ye of the leaven of the Pharisees, which is hypocrisy.

Multis autem turbis circumstantibus, ita ut se invicem conculcarent, cœpit dicere ad discipulos suos : Attendite a fermento pharisæorum, quod est hypocrisis.

2 For there is nothing covered, that shall not be revealed: nor hidden, that shall not be known.

Nihil autem opertum est, quod non reveletur : neque absconditum, quod non sciatur.

3 For whatsoever things you have spoken in darkness, shall be published in the light: and that which you have spoken in the ear in the chambers, shall be preached on the housetops.

Quoniam quæin tenebris dixistis, in lumine dicentur : et quod in aurem locuti estis in cubiculis, prædicabitur in tectis.

4 And I say to you, my friends: Be not afraid of them who kill the body, and after that have no more that they can do.

Dico autem vobis amicis meis : Ne terreamini ab his qui occidunt corpus, et post haec non habent amplius quid faciant.

5 But I will shew you whom you shall fear: fear ye him, who after he hath killed, hath power to cast into hell. Yea, I say to you, fear him.

Ostendam autem vobis quem timeatis : timete eum qui, postquam occiderit, habet potestatem mittere in gehennam : ita dico vobis, hunc timete.

6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?

Nonne quinque passeres veneunt dipondio, et unus ex illis non est in oblivione coram Deo?

7 Yea, the very hairs of your head are all numbered. Fear not therefore: you are of more value than many sparrows.

sed et capilli capitis vestri omnes numerati sunt. Nolite ergo timere : multis passeribus pluris estis vos.

8 And I say to you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God.

Dico autem vobis : Omnis quicumque confessus fuerit me coram hominibus, et Filius hominis confitebitur illum coram angelis Dei:

9 But he that shall deny me before men, shall be denied before the angels of God.

qui autem negaverit me coram hominibus, negabitur coram angelis Dei.

10 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.

Et omnis qui dicit verbum in Filium hominis, remittetur illi : ei autem qui in Spiritum Sanctum blasphemaverit, non remittetur.

11 And when they shall bring you into the synagogues, and to magistrates and powers, be not solicitous how or what you shall answer, or what you shall say;

Cum autem inducent vos in synagogas, et ad magistratus, et potestates, nolite solliciti esse qualiter, aut quid respondeatis, aut quid dicatis.

12 For the Holy Ghost shall teach you in the same hour what you must say.

Spiritus enim Sanctus docebit vos in ipsa hora quid oporteat vos dicere.

Douay-Rheims : 1582 text

1. AND when great multitudes ſtood about him, ſo that they trode one another, he began to ſay to his Diſciples: Take good heed of the leauen of the Phariſees, which is hypocriſie.

2. For nothing is hid, that ſhal not be reuealed: nor ſecret, that ſhal not be knowen.

3. For the things that you haue ſaid in darkneſſe, ſhal be ſaid in the light: and that which you haue ſpoken into the eare in the chambers, ſhal be preached in the houſe-tops.

4. And I ſay to you my freinds, Be not afraid of them that kil the body, and after this haue no more to doe.

5. But I wil ſhew you whom ye shal feare: feare him who after he hath killed, hath power to cast into Hel. Yea I ſay to you, feare him.

6. Are not fiue ſparowes ſold fo two farthings, and one of them is not forgotten before God?

7. Yea the haires also of your head are al numbred. Feare not therfore: you are more worth then many ſparowes.

8. And I say to you, Euery one that confeſſeth me before men, the Sonne of man alſo wil confeſſe him before the Angels of God.

9. But he that denieth me before men, ſhal be denied before the Angels of God.

10. And euery one that ſpeaketh a word against the Sonne of man it ſhal be forgiuen him: but he that ſhal blaſpheme againſt the Holy Ghoſt, to him it ſhal not be forgiuen.

11. And when they ſhal bring you into the Synagogues and to Magiſtrates and Poteſtates, be not careful in what manner, or what you ſhal anſwer, or what you ſhal say.

12. For the Holy Ghoſt ſhal teach you in the very houre what you muſt ſay.

Annotations

    [The following notes incorporate the Great Commentary relating to Chapters x and xii of St Matthew's Gospel, but retaing the verse numbers for St Luke's Gospel]

    1. And when great multitudes stood about him, The Greek has “the myriads of the multitude.” A myriad contains exactly ten thousand, and is consequently taken for an innumerable multitude, as here.

    Beware ye of the leaven of the Pharisees, which is hypocrisy. Beware, says Bede, that you do not imitate the hypocrites, for the time will certainly come when both your virtue and their hypocrisy will be revealed to all. 

    4.Be not afraid of them who kill the body, &c. Do not, from fear of death with which the persecutors threaten you, deny My faith, or cease from the preaching which I have commanded you, for if ye do this, ye will incur the far worse death of the soul, even its eternal death in hell. Truly does S. Chrys. say (Hom. 5 ad pop.) “He who is always afraid of hell will never fall into its flames.”

    This saying of Christ has reference to a most needful precept. He bids us that we must not, through fear of tyrants, break the faith which we have pledged to God, nor violate His law. It may be further extended to things which are counselled, not commanded; but then it is a matter of counsel, not of precept. Thus Pope S. Clement extended it to the counsel of virginity. When SS. Nereus and Achilleus, the servants of S. Flavia Domitilla, who had been betrothed to Aurelian the son of the Roman consul, counselled her to embrace virginity, and asked S. Clement to give her the veil, he answered bravely, “For you, for her, and for me, I perceive there is prepared the palm of martyrdom. But forasmuch as Christ has laid it down that we must not fear them which kill the body, let us disregard mortals, that we may plainly and wholly obey the Author of everlasting life.” He therefore consecrated Domitilla, a virgin; which when Aurelian her betrothed heard, he beheaded SS. Nereus and Achilleus, and banished S. Domitilla to Pontus, where she completed her martyrdom by fire. At last S. Clement, being drowned in the sea, obtained the same palm. Thus were there four glorious victims of virginity. And the heroism of their action consisted in this—that it would have been lawful for them to persuade Domitilla to avoid the persecution by marrying Aurelian. But the love of chastity and of Christ gained the victory.

    Victorinus of Utica (lib. 3. Wandal. persecut.) relates that a matron named Dionysia, when she was exposed naked upon a lofty place and beaten with rods by the Arians, bravely answered, “Ye servants of the devil, that which ye think ye do to my shame is indeed my praise.” And when she beheld her only son, a little child turn pale at the torments, she animated him by reminding him of hell, lest the King should say to his servants, “Cast him into outer darkness, where shall be weeping and gnashing of teeth.” “That is the life,” she said, “to be desired which is always in possession.” And strengthening her child with these words, she soon made him a martyr. Thus far Victor. He relates in the same place that Victorianus, the proconsul of Carthage, being asked by the ambassadors of King Hunneric to become an Arian, answered, “Being firm in God and Christ my Lord, I will tell ye what ye shall answer to your king: ‘Let him torment me with fire, let him expose me to beasts, let him excruciate me with every kind of torment; if I should consent unto him, it would be in vain that I have been baptized into the Catholic Church. For if this present life were all, and we did not hope for another which is indeed eternal, still even so, I would not do what he requires for the sake of a little temporal glory, and be ungrateful to Him who hath bestowed His faith upon me who believe in Him.’ At this reply the King was so enraged that no speech can express for how long and with what punishments he afflicted him. But he triumphing, and making in the Lord a happy consummation, received the martyr’s crown.” Thus Victor. Wisely spoke the martyr S. Flavian, “The body does not feel torments when the mind is in heaven, and has devoted itself to God with all its strength.”

Gerifalte Del Sabana, CC BY-SA 4.0 

    6. Are not five sparrows sold for two farthings, &c. Farthing, this is the Roman as, Gr. assarion. It is a diminutive, and means a little as. For the assarius was the half, not of the ancient as, which was a pound, but of the later as, which was half an ounce. So that the assarius was the fourth part of the uncia, or ounce of brass, and therefore of very small value. This, which Enthym. renders by terunciola, or a little farthing was the price of two sparrows in Judea in the time of Christ.

    and not one of them is forgotten before God? If God hath so great care and providence of these little sparrows, what will he have of you? For He is your Father, in that he hath given you reason, for similitude to Himself. And He hath re-formed you in Christ, and made you like unto Christ.

    7. Yea, the very hairs of your head are all numbered. That is, God from eternity hath appointed and decreed not only the number of your members, but even of each of your hairs. Wherefore He knows it exactly, and diligently keeps them to the number which He willeth, so that not one can fall without His special providence, as Luke saith.

    Allegorically, the hairs of Christ are all the elect and those who shall be saved, for these adorn Christ as hair does the head.

    Tropologically, hairs are all the thoughts, words, and deeds of the faithful. So S. Cyril (lib. 8 in Levit.). Again, hairs are the minutest thoughts and intentions of the Saints. So Damascene.

    Fear not therefore: you are of more value than many sparrows, Syr. more excellent. The Gr. is διαφέρετε ye are preferable, ye excel. If God have such care of sparrows, much more will he have of you, Wherefore, rest secure in the fatherly bosom of His Providence in all persecutions and tribulations whatsoever. For He will deliver you out of them all, either by freeing you from them, or else by giving you the crown of martyrdom, and taking you to heaven, where there will be no more labour or pain.

    8. And I say to you, Whosoever shall confess me before men,, &c. From this word confess, martyrs were anciently called confessors. 

    shall confess Me. The Gr. is ἐν ἐμοὶ, i.e., in Me. For I will confess him, the Gr. is ἐν ἀυτῷ, i.e., in him. And so Tertullian reads (in Scorpiace c. 9). So also S. Luke xii. 5. It is a Hebraism. For the Heb. constructs verbs of contact, whether bodily, mental, or spiritual contact, with the prep. ב, in. The Heb. would be hoda bi, confess in Me, meaning confess Me. This is plain from the antithesis, shall deny Me. Maldonatus, however, takes it differently—shall confess, i.e., shall glory in Me, answering to the Heb. hithraddeh, which, being in the Hithpael, has a reflexive force. To confess in oneself, i.e., to glory.

    The meaning is, whosoever, in the presence of tyrants, being interrogated concerning the faith, shall generously and constantly confess that he believeth in Me as the Messiah and the Son of God, him will I in like manner profess before God, and angels, and men, to be My disciple, and as such will I honour and glorify him.

    10. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven. You will ask, what is this blasphemy? 

    1. Philastrius (On the Heresy of Rotorius) thinks it is heresy, especially that of Eunomius, who said that the Holy Ghost was not God. Thus also S. Ambrose (lib. 1, de Spir. Sanc. sec. 3).

    2. S. Hilary thinks that blasphemy against the Holy Ghost is when a man denies that Christ is God. “The sin against the Holy Ghost,” he says, “is to deny to God the power of virtue, and to take away from Christ His eternal substance, by which, because God came into man, man shall in turn come to God; since God grants pardon to all other things, whilst this only is without forgiveness.”

    3. S. Ambrose (L. 2, de pœniten. sec. 4) thinks it is schism; also Simony, the sin whereby, for example, Simon Magus wished to buy the Holy Spirit of S. Peter.

    4. Origen says it is every mortal sin after Baptism; committed, that is, after the grace of the Holy Spirit received in Baptism. Moreover, Pope Gelasius (de Anath. vinc.) understands by it sins which are not forgiven, either in this world, or in the world to come. But he thinks it refers to sinners who do not wish to repent. For he says, that man makes the sentence against himself irrevocable who wills to continue in such a state as that he cannot truly be forgiven.

    5. S. Cyprian (L. 3, ad Quirinal, N. 28) says, blasphemy against the Holy Ghost is every sin committed against God: but blasphemy against the Son of Man is every sin committed against man.

    6. The same Saint (L. 3, Epist. 14) thinks blasphemy against the Holy Ghost is denial of the faith in persecution.

    7. Richard of S. Victor says, it is to hate and revile God.

    I have summarily embraced eighteen expositions of the Fathers (viz., eleven of the Latin Fathers and seven of the Greek) in the foregoing paragraphs.

    Lastly, theologians—and from them, catechists—out of various expositions of S. Augustine, collect six sins against the Holy Ghost; namely, presumption, despair, striving against known truth, envy of fraternal charity, impenitence, and obstinacy. 

• They say that these are called sins against the Holy Ghost, because they are committed through undoubted wickedness against the goodness of God, which is an attribute of the Holy Ghost. 
• Thus, likewise, sins which are committed through infirmity are said to be done against God the Father, because power is one of His especial attributes.
• And sins which are done through ignorance, are said to be done against the Son, because of His attribute of wisdom.

    Note, therefore, that Christ is here speaking not of every sin against the Holy Ghost, but only of blasphemy against the Holy Ghost, which may take place by words; and the same reasoning will apply to thoughts and actions, as when anyone reviles works manifestly divine and miraculous, which God works for the salvation of men, by which He confirms faith and truth. Such a work is the casting out of devils; and because such works proceed from the goodness and holiness of God, they are attributed to the Holy Ghost, who proceeds from the Father and the Son by procession and inspiration, as Love, Goodness, and Holiness. When, therefore, anyone calumniates such things, and knowingly out of malice ascribes them to an unclean spirit (as these Pharisees did), such an one is said to commit blasphemy against the Holy Ghost; for such an one directly fights against God and takes from Him His holiness and purity. The whole argument is expressed in the following syllogism:—

    but to him that shall blaspheme against the Holy Ghost, it shall not be forgiven.

    shall not be forgiven: Arab. Shall not be relaxed, i.e., shall with difficulty, and seldom be forgiven. For this blasphemy against the Holy Ghost is most horrible, inexcusable, and altogether unworthy of pardon, and, considered simply in itself, takes away and excludes all medicine, and means of obtaining forgiveness. For such a blasphemer places himself in diametrical opposition to the Holy Ghost, and drives Him from him, yea blasphemes Him: the Holy Ghost, I say, by whom alone he could be absolved, healed, and sanctified. Similarly, we call an incurable disease one, which does not admit of medicine, and rejects every kind of food. Nevertheless a blasphemer does not shut up the hand of God, so that God cannot have mercy upon him, although unworthy; and convert him, as He converted S. Paul, who confesses that he had been a blasphemer against God (1 Tim. i. 3).

+       +        +

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.

Woe to you Pharisees...

St Luke Chapter XI : Verses 37-54

Contents

• Luke xi. Verses 37-54.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary

Luke xi. Verses 37-54.

Woe to you, because you are as sepulchres...
J-J Tissot. Brooklyn Museum.

37 And as he was speaking, a certain Pharisee prayed him, that he would dine with him. And he going in, sat down to eat.

Et cum loqueretur, rogavit illum quidam pharisæus ut pranderet apud se. Et ingressus recubuit.

38 And the Pharisee began to say, thinking within himself, why he was not washed before dinner.

Pharisæus autem cœpit intra se reputans dicere, quare non baptizatus esset ante prandium.

39 And the Lord said to him: Now you Pharisees make clean the outside of the cup and of the platter; but your inside is full of rapine and iniquity.

Et ait Dominus ad illum : Nunc vos pharisæi, quod deforis est calicis et catini, mundatis : quod autem intus est vestrum, plenum est rapina et iniquitate.

40 Ye fools, did not he that made that which is without, make also that which is within?

Stulti nonne qui fecit quod deforis est, etiam id quod deintus est fecit?

41 But yet that which remaineth, give alms; and behold, all things are clean unto you.

Verumtamen quod superest, date eleemosynam : et ecce omnia munda sunt vobis.

42 But woe to you, Pharisees, because you tithe mint and rue and every herb; and pass over judgment, and the charity of God. Now these things you ought to have done, and not to leave the other undone.

Sed væ vobis, pharisaeis, quia decimatis mentham, et rutam, et omne olus, et praeteritis judicium et caritatem Dei : hæc autem oportuit facere, et illa non omittere.

43 Woe to you, Pharisees, because you love the uppermost seats in the synagogues, and salutations in the marketplace.

Vae vobis, pharisæis, quia diligitis primas cathedras in synagogis, et salutationes in foro.

44 Woe to you, because you are as sepulchres that appear not, and men that walk over are not aware.

Vae vobis, quia estis ut monumenta, quae non apparent, et homines ambulantes supra, nesciunt.

45 And one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also.

Respondens autem quidam ex legisperitis, ait illi : Magister, hæc dicens etiam contumeliam nobis facis.

46 But he said: Woe to you lawyers also, because you load men with burdens which they cannot bear, and you yourselves touch not the packs with one of your fingers.

At ille ait : Et vobis legis peritis væ : quia oneratis homines oneribus, quae portare non possunt, et ipsi uno digito vestro non tangitis sarcinas.

47 Woe to you who build the monuments of the prophets: and your fathers killed them.

Væ vobis, qui aedificatis monumenta prophetarum : patres autem vestri occiderunt illos.

48 Truly you bear witness that you consent to the doings of your fathers: for they indeed killed them, and you build their sepulchres.

Profecto testificamini quod consentitis operibus patrum vestrorum : quoniam ipsi quidem eos occiderunt, vos autem ædificatis eorum sepulchra.

49 For this cause also the wisdom of God said: I will send to them prophets and apostles; and some of them they will kill and persecute.

Propterea et sapientia Dei dixit : Mittam ad illos prophetas, et apostolos, et ex illis occident, et persequentur :

50 That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation,

ut inquiratur sanguis omnium prophetarum, qui effusus est a constitutione mundi a generatione ista,

51 From the blood of Abel unto the blood of Zacharias, who was slain between the altar and the temple: Yea I say to you, It shall be required of this generation.

a sanguine Abel, usque ad sanguinem Zachariæ, qui periit inter altare et aedem. Ita dico vobis, requiretur ab hac generatione.

52 Woe to you lawyers, for you have taken away the key of knowledge: you yourselves have not entered in, and those that were entering in, you have hindered.

Væ vobis, legisperitis, quia tulistis clavem scientiae : ipsi non introistis, et eos qui introibant, prohibuistis.

53 And as he was saying these things to them, the Pharisees and the lawyers began violently to urge him, and to oppress his mouth about many things,

Cum autem hæc ad illos diceret, coeperunt pharisaei et legisperiti graviter insistere, et os ejus opprimere de multis,

54 Lying in wait for him, and seeking to catch something from his mouth, that they might accuse him.

insidiantes ei, et quaerentes aliquid capere de ore ejus, ut accusarent eum.

Douay-Rheims : 1582 text

27. And it came to paſſe, when he ſaid theſe things, a certaine woman lifting vp her voice out of the multitude ſaid to him: Bleſſed is the wombe that bare thee, and the paps that thou didſt ſucke.

37. And when he was ſpeaking, a certaine Pharisee desired him that he would dine with him. And he going in ſate downe to eate.
38. And the Phariſee began to thinke within himſelf and to ſay: Why he was not waſhed before dinner.
39. And our Lord ſaid to him: Now you Phariſees doe make cleane that on the out ſide of the cup and of the platter; but that of yours which is within, is ful of rapine and iniquitie.

40. Fooles, did not he that made that on the out ſide, make that alſo that is on the inſide?
41. But yet that that remaineth, giue almes, & behold al things are cleance vnto you.
42. But woe to you Phariſees, because you tithe mint and rew and euery herbe: and passe ouer iudgement and the charitie of God. But these things you ought to haue done, and not to omit thoſe.
43. Woe to you Phariſees, because you loue the first chaires in the Synagogues, and ſalutations in the market place.
44. Woe to you, because you are as monuments that appeare not, and men walking ouer, are not ware.
45. And one of the Lawyers anſwering ſaith to him: Maiſter, in ſaying theſe things, thou ſpeakest to our reproch alſo.
46. But he ſaid: Woe to you Lawyers alſo: becauſe you load men with burdens which they can not beare, and your ſelues touch not the packes with one of your fingers.
47. Woe to you that build the monuments of the Prophets: and your fathers did kil them.
48. Surely you doe teſtifie that you conſent to the workes of your fathers: because they indeed did kil them, and you build their ſepulchres.
49. For this cauſe the wiſedom alſo of God ſaid, I wil ſend to them Prophets and Apoſtles, and of them they wil kil and perſecute.
50. That the bloud of al the Prophets that was ſhed from the making of the world, may be required of this Generation,
51. from the bloud of Abel vnto the bloud of Zacharie that was ſlaine between the Altar and the Temple. Yea I ſay to you, it ſhal be required of this Generation.
52. Woe to you Lawyers, becauſe you haue taken away the key of knowledge: your ſelues haue not entred, & thoſe that did enter you haue prohibited.
53. And when he ſaid theſe things to them, the Phariſees & the Lawyers began vehemently to vrge him, & to ſtop his mouth about many things,
54. lying in waite for him, and ſeeking to catch something of his mouth, that they might accuſe him.

 

Annotations

    37. And as he was speaking, a certain Pharisee prayed him, that he would dine with him. And he going in, sat down to eat. “And as he was speaking.” As He was on a certain occasion teaching the people, say St. Augustine and others; but Maldonatus considers that reference is here made to the preceding verses. The Pharisee therefore, having heard what our Lord had previously said, asked Him, from no good motive, but, as we learn from the two last verses of the chapter, in order to find some accusation against Him.

“sat down to eat,” without having first washed His hands, after the manner of the Pharisees.

    38. And the Pharisee began to say, thinking within himself, why he was not washed before dinner. For the Pharisees were accustomed, before they sat down to meat, to wash not their hands only, but their arms as far as the elbow. See St. Matt. xv. 1.

    39. And the Lord said to him: Now you Pharisees make clean the outside of the cup and of the platter; but your inside is full of rapine and iniquity. The word “now” gives point to the rebuke.

   41. But yet that which remaineth, give alms; and behold, all things are clean unto you. 

    that which remaineth, τὰ ἐνόντα, quod superest. Vulgate. These words are omitted by many of the fathers, but retained in the Roman versions.

    By these words we may therefore understand:

    1. Such things as we possess. So Tertullian (lib. iv. 27 Contra Marc.). But St. Basil and Euthymius explain them as meaning “what we have in store,” or what we have at hand, what we have not consumed. Vatablus. Others think that the words mean “what we have not acquired wrongfully, for such things must be restored, and not given in charity.” Others, again, such things as we have in our power and at our disposal, that by giving of these we may make amends for our many misdeeds, may break off our iniquities, by showing mercy to the poor. Dan. iv. 24.

2. Toletus thinks, from a consideration of v. 39, that by τὰ ενόντα we must understand the things within. “Ye, O Pharisees, make clean the outside of the cup and platter, but your inward part is full of ravening and wickedness, for ye have obtained what ye eat and what ye drink by robbery and injustice. Cleanse yourselves therefore of your sins. Restore what you have gained unjustly and give alms of such things as ye lawfully possess.” Thus, Zaccheus said, “The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold. St. Luke xix. 8.

    3. Theophylact considers that our Lord here goes to the root of the evil, and would have the Pharisees cast out of their hearts τὰ ἐνόντα, i.e. their inordinate love of riches.

    4. But we may interpret the passage more forcibly as meaning, There is but one remedy for your past sins and extortions: give alms; this is a duty which comes before all others, this is the sum and substance of the whole matter. Bede.

    5. Lastly, some would read the verse thus: Give alms of such things as you may lawfully dispose of, τὸ ἐνὸν, what is lawful, i.e. of such things as are your own, and not the property of others. Give freely, and not because you are under any obligation to give.

    and behold, all things are clean unto you.  Some think that these words were spoken in irony; but the general opinion of the fathers is that we must understand them seriously; but how—

    1. Certain are of opinion that the sins of robbery and violence are pardoned through the giving of alms, even although no previous restitution has been made. But this is a manifest error, for S. Augustine says, “no sin is remitted, unless restitution is made,” for restitution of that which has been wrongfully acquired is due under every law, natural, human, or divine.

    2. S. Augustine understands by “almsgiving” every good work, including even penitence itself, for “How,” he asks, “can you be merciful to another, if you are unmerciful to yourself? To have compassion on your own soul is to be pleasing to God.” He therefore who repents of his sins, has compassion on his own soul; for almsgiving is whatever is done by a profitable compassion. To “give alms” means “devote thyself to good works, to works of charity and of penitence, for these will make you clean.”

    3. But we may take the words really in this sense. “All things, whether external, as the body, or internal, as the soul, are made clean, not by ceremonial washings, as ye think, but by alms given out of τὰ ἐνόντα, “that which is thine own.” See preceding section 5.

    For by almsgiving we obtain the pardon of our venial offences, and are placed in the way of obtaining the remission of even mortal sin, if, that is to say, our almsgiving is the fruit of true contrition which includes within itself the perfect love of God.

    We must therefore understand that the giving of alms makes all things clean, if it be accompanied by faith, hope, contrition, and such other things as are required by scripture for the remission of sin, and if the almsgiver does not again return to his evil ways. Hence, according to the teaching of Christ and His apostles, we are saved by faith, and that not alone, but accompanied by penitence and love.

    Origen, SS. Cyprian, Ambrose and others, explain that almsgiving is a remedy for every sin, but chiefly for extortion and robbery and such sins as are contrary to itself. For it is a remedy against avarice, which is the root of the evil. Because he who is liberal and compassionate neither envies, robs, nor wrongs any one. Hence Theophylact calls almsgiving “the daughter of godlike love and charity;” and S. Cyril, on Dan. iv, declares the giving of alms to be better than fasting, for that which can be applied to all wounds is no valueless medicament. See also S. Matt. xxii.

   45. And one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also. ὑβρίζεις, blamest or dishonourest. Thou accusest us, and that openly, of much wickedness. But Christ exposed the wickedness of the Scribes, not to disgrace them, but to lead them to amend their lives; or, if that were impossible, to prevent others from following their evil example. So S. Cyril says, “To be convicted of error is to the proud intolerable, but to the humble a great means of advancement.” Bede: “How wretched is that conscience which thinks itself insulted whenever it may happen to hear the word of God.” Yet even now the wicked, when a preacher attacks vices which they are conscious of committing, think themselves aggrieved and persecute the man who warns them of their sin.

   47. Woe to you who build the monuments of the prophets: and your fathers killed them. Christ does not rebuke the Scribes for building these sepulchres, but because they sought to persecute and slay Him and His apostles, who were as the prophets of old. See S. Matt.xxiii.

    “Ye act, O ye Scribes, in accordance with the example of your fathers. They killed the prophets and ye bury them, as robbers bury those whom they have plundered and slain. Ye act thus out of pretended reverence and zeal, yet ye are but imitations of your fathers, for ye seek to kill Me and My disciples, and by so doing fill up the measure of their iniquity.” But Suarez explains these verses thus, “Inasmuch as ye imitate your fathers in your persecution of Christ and His apostles, ye seem to build these sepulchres more to commemorate the act of the slayer, than out of any desire to honour the slain.”

   52. Woe to you lawyers, for you have taken away the key of knowledge: you yourselves have not entered in, and those that were entering in, you have hindered. Ye have usurped, as S. Ambrose renders the Greek ἤρατε, the key of knowledge, i.e., the teaching of the law and the interpretation of scripture. Ye have used this knowledge for your own evil purposes, and have prejudiced the people against Me and the salvation which I came to bestow. Thus ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in, S. Matt. xxiii.13.

    Thus S. Ambrose and Tertullian; and S. Cyril, who understands the key of knowledge to mean the law, the sign of the justice of Christ, and adds, Faith also is the key, because by means of it we retain the knowledge and the truth, for “unless ye believe ye will not understand.” These men therefore shut up the kingdom of heaven, for they neither explained the law as testifying to Christ, nor did they suffer men to believe on Him.

    Figuratively, S. Augustine (lib. ii. Quæst. Evang.), alluding to Isa. xxii. 22, and Rev. iii. 7, says, The key of knowledge is humility, which these lawyers themselves understood not, and were unwilling that others should understand.

   53. And as he was saying these things to them, the Pharisees and the lawyers began violently to urge him, and to oppress his mouth about many things, “To urge Him vehemently,” δεινῶς συνέχειν; but the Vulgate has “to insist,” as if ἐνέχειν “and to provoke Him to speak of many things,” ἀποστοματίζειν, i.e. to catch something out of His mouth that they might accuse Him—to seek an immediate answer to their crafty questionings, and to confuse Him in His talk. Euthymius and Theophylact. But Maldonatus thinks that ἀποστοματίζειν should be rendered “to shut His mouth,” i.e. to put Him to silence. But the Scribes did not wish to silence Christ, but on the contrary to provoke Him to say something against the law or against Cæsar, whereof they might accuse Him.

    They said therefore, Thou hast derided our ceremonies, and broken the tradition of our fathers, v. 38. Thou hast rebuked us because we tithe mint and rue, v. 42. Thou hast charged us with loving the uppermost seats, and therefore Thou hast blamed Moses who assigned them to us, v. 43. Thou hast forbidden us to honour the prophets, v. 47. Thou hast deprived us of the key of knowledge, which the whole synagogue has committed to our care, v. 52. Thou desirest therefore to be wiser than Moses, and to overthrow the law, and the ordinances of God.

   54. Lying in wait for him, and seeking to catch something from his mouth, that they might accuse him. θηρεῦσαί, “to hunt for,” that they might accuse Him to Caiaphas or Pilate. For Euthymius says, “They thought by their rapid questionings to lead Him to commit Himself to some rash statement; but He answered them in all things wisely, for He answered nothing but what had been well thought out aforehand, and He spake unmoved by any human passion.”

    They trusted that in anger, or in excitement, he would have said something with which they could find fault, for men in the heat of argument oftentimes make statements which they regret and are compelled to retract. Not so with Christ, calm and unmoved, His words were truth.

+       +        +

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.

Blessed are they who hear the word of God, and keep it.

St Luke Chapter XI : Verses 27-36

Contents

• Luke xi. Verses 27-36.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Great Commentary

Luke xi. Verses 27-36.

The Queen of Sheba visits Solomon. J-J Tissot. Jewish Museum, New York.

27 And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck.

Factum est autem, cum hæc diceret : extollens vocem quaedam mulier de turba dixit illi : Beatus venter qui te portavit, et ubera quæ suxisti.

28 But he said: Yea rather, blessed are they who hear the word of God, and keep it.

At ille dixit : Quinimmo beati, qui audiunt verbum Dei et custodiunt illud.

29 And the multitudes running together, he began to say: This generation is a wicked generation: it asketh a sign, and a sign shall not be given it, but the sign of Jonas the prophet.

Turbis autem concurrentibus cœpit dicere : Generatio haec, generatio nequam est : signum quærit, et signum non dabitur ei, nisi signum Jonae prophetæ.

30 For as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation.

Nam sicut fuit Jonas signum Ninivitis, ita erit et Filius hominis generationi isti.

31 The queen of the south shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here.

Regina austri surget in judicio cum viris generationis hujus, et condemnabit illos : quia venit a finibus terrae audire sapientiam Salomonis : et ecce plus quam Salomon hic.

32 The men of Ninive shall rise in the judgment with this generation, and shall condemn it; because they did penance at the preaching of Jonas; and behold more than Jonas here.

Viri Ninivitæ surgent in judicio cum generatione hac, et condemnabunt illam : quia poenitentiam egerunt ad prædicationem Jonae, et ecce plus quam Jonas hic.

33 No man lighteth a candle, and putteth it in a hidden place, nor under a bushel; but upon a candlestick, that they that come in, may see the light.

Nemo lucernam accendit, et in abscondito ponit, neque sub modio : sed supra candelabrum, ut qui ingrediuntur, lumen videant.

34 The light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome.

Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit : si autem nequam fuerit, etiam corpus tuum tenebrosum erit.

35 Take heed therefore, that the light which is in thee, be not darkness.

Vide ergo ne lumen quod in te est, tenebræ sint.

36 If then thy whole body be lightsome, having no part of darkness; the whole shall be lightsome; and as a bright lamp, shall enlighten thee.

Si ergo corpus tuum totum lucidum fuerit, non habens aliquam partem tenebrarum, erit lucidum totum, et sicut lucerna fulgoris illuminabit te

Douay-Rheims : 1582 text

27. And it came to paſſe, when he ſaid theſe things, a certaine woman lifting vp her voice out of the multitude ſaid to him: Bleſſed is the wombe that bare thee, and the paps that thou didſt ſucke.

28. But he ſaid: Yea rather, bleſſed are they that heare the word of God, and keepe it.

29. And the multitudes running together, he began to ſay: This Generation, is a wicked Generation it aſketh a ſigne, and a ſigne ſhal not be giuen it but the ſigne of Ionas the Prophet.
30. For as Ionas was a ſigne to the Niniuites; so ſhal the Sonne of man alſo be to this Generation.
31. The Queene of the South ſhal rise in the iudgement with the men of this Generation, and ſhal condemne them: because she came from the endes of the earth to heare the wisedom of Salomon. And behold, more then Salomon here.
32. The men of Niniuee ſhal riſe in the iudgement with this Generation, and ſhal condemne it, because they did pennance at the preaching of Ionas. And behold, more then Ionas here.
33. No man lighteth a candle, and putteth it in ſecret, neither vnder a buſhel: but vpon a candleſticke, that they that goe in may ſee the light.
34. The candle of thy body is thine eye. If thine eye be ſimple, thy whole body ſhal be lightsome: but if it be naught, thy body also ſhal be darkeſome.
35. See therfore that the light which is in thee, be not darkeneſſe.

36. If then thy whole body be lightſome, hauing no part of darkeneſſe: it ſhal be lightſome wholy, and as a bright candel it ſhal lighten thee.

 

Annotations

    27. And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck, i.e. Thou art so holy and so blessed, O Christ, that because of thee thy mother must be also blessed. Although she was ignorant of the mystery, this woman was moved by the Holy Spirit to declare that Christ was born of a virgin mother. Some suppose that the woman here mentioned was S. Martha or her handmaid S. Marcella. However, had it been Martha, in all probability S. Luke would have said so, since he so frequently in the chapter preceding makes mention of her name.

    But Marcella is said to have incurred the enmity of the Scribes because she thus openly spoke in praise of Christ, and to have been by them condemned to death a little after the crucifixion, and there is a tradition that, together with Martha, Mary Magdalene, and Lazarus, she was exposed in an open boat without sails or oars, but that it with its living freight was by the providence of God brought safe to shore at Marseilles.

    Blessed is the womb that bore thee. For it was the abiding place of the Son of God. Hence Methodius says of the Blessed Virgin: 

“Thou didst conceive Him who comprehended all things. Thou didst bear Him in thy womb by whose word all things are sustained. For she is the chariot of the true Solomon, of whom it is written, ‘King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love.’ ” Cant. iii. 9.

    Hence Gregory of Nicomedia calls her “the glorious throne and royal chariot on which the Incarnate Word was carried when He visited the earth. And S. Bernard says, Ignatius, in the many letters which he wrote to the Blessed Virgin, addresses her as “Christofera,” which is indeed a noble title conveying with it infinite honour; for to be the servant of Christ is to be a ruler and prince, and to bear Him is to be ennobled, not burdened. And the same writer, commenting on Rev. xii, goes on to say, 

“How great favour hast thou found in the sight of God, how very nigh hast thou been brought to Him! He abides in thee, and thou in Him. Thou didst provide Him a garment, and in turn thou are clothed upon by Him. He received of thee the garment of the flesh; He clothed thee with the glory of His majesty. Thou didst clothe the sun with a cloudy covering, and thou thyself art encircled with its splendours.”

    Rightly therefore may we sing of the mother of our Lord:

 “ Thou art the glory of Jerusalem, thou art the joy of Israel, thou art the honour of our people:,” Judith xv. 10.

    Hear also the testimony of the fathers. Gregory Nazianzen, in his tragedy, “The Suffering Christ” writes:—

“O queen, O mistress and blessing of the human race! be ever propitious to us mortal men: and be my safeguard wherever I may dwell.” 

    And S. Cyril (Contra Nestorium) says, 

“All praise to thee, holy mother of God, for thou art this world’s pearl, an ever shining light, the crown of virgins, and the sceptre of the faith;” 

    and S. Chrysostom: 

“Hail, mother, the throne, the grace, the glory and the support of our Holy Church!”

    And again, S. Ephrem salutes her as

 “the hope of the Fathers, the glory of the Prophets, the praise of the Apostles, the honour of the Martyrs, the joy of the Saints, and the light of the Patriarchs of old.”

    28. But he said: Yea rather, blessed are they who hear the word of God, and keep it. Christ does not say that His mother is not blessed, as Calvin would have us believe, but only that they are more blessed who hear the word of God and keep it, i.e. fulfil its precepts.  Because to be the mother of God is a grace and free gift of God, but external, and therefore not of necessity acting upon the soul, but to hear and keep the word is an internal grace, finding acceptance in the sight of God. Again, to be the mother of God does not absolutely ensure everlasting happiness, but to keep God’s word up to death has the sure promise of eternal life. And further, to be the mother of God is, of necessity, the blessing of one virgin only, but to hear and keep the word of God, a privilege common to all believers.

    Christ therefore would encourage the woman who had addressed Him. Thou callest My mother blessed, and sorrowest that so great a privilege has not fallen to thy lot, but I offer thee a better and more lasting blessing, if thou wilt hear My word, and keep My commandments. For My mother was blessed more because she acknowledged My divinity than because she conceived Me in her womb, nay more, because, had she not recognised the purpose of God and been obedient unto His word, she would have been accounted unworthy to have become the mother of His Son; and so S. Augustine says, 

“The near relationship of mother would not have profited Mary had she not conceived Christ in her heart as well as in her womb. For she was more blessed in her faith than in her conception.”

    34. The light of thy body is thy eye. Figuratively the eye represents reason, intellect, especially good intention—for what the eye is to the body, such is reason or good intention to the mind.

If thy eye be single, thy whole body will be lightsome: i.e. illumined by a single, a clear and unclouded eye.

    36. If then thy whole body be lightsome, having no part of darkness; the whole shall be lightsome; and as a bright lamp, shall enlighten thee. Not the body, but the whole man and all his faculties and powers. Maldonatus. But Toletus gives a different rendering: “If the eye, which is the principal and most noble part of the body, is full of light, then by means of it the whole body will be enlightened.”

[The following notes reflect the Great Commentary on St Matthew Chapter xii, adapted to the verse numbers in St Luke's Gospel.]

    32. The men of Ninive shall rise in the judgment with this generation, and shall condemn it. That is to say the Ninevites, who, with their king Sardanapalus, had thrown themselves into wickedness, and given themselves up entirely to the lusts of the flesh, when they heard Jonah thundering against them, and threatening them with destruction, believed him, and did penance. They therefore, in the day of judgment, shall accuse and condemn the Scribes and the Jews who would not believe Christ, their God and Lord, working so many miracles. They shall condemn them, I say, not so much in word as by their deeds, namely, by the example of their faith and repentance. It does not follow from hence that the Ninevites were saved; for shortly afterwards they returned to their sins like a dog to his vomit.

    and behold more than Jonas here. For Jonah was a prophet and a servant: Christ is Messiah and the Lord. Jonah, remaining alive in the fish, alive came forth: Christ rose again from death and the grave, and restored to life, came forth. Jonah preached unwillingly: Christ of His own accord. Jonah was a foreigner among the Ninevites: Christ was of the same race as the Jews. Jonah threatened the destruction of Nineveh: Christ promised the kingdom of Heaven. Jonah did no miracle: Christ did very many. All the prophets prophesied of Christ: none of Jonah. Jonah cried aloud, “Yet forty days, and Nineveh shall be overthrown:” Christ cried by His Apostles, “Yet forty years and Jerusalem shall be destroyed by Titus.” Euseb. of Emissa (Hom. 2. de Pasch.), and S. Aug. (Epist. 49:6), have collected further analogies between Jonah and Christ.

    31. The queen of the south shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here. Aegypt. The Southern Queen. Persian, Queen of Thema (Theman with the Hebrews and Orientals signifies the south). Ethiopic, Queen Aseb. The name, therefore, of this queen appears to have been Aseb, and to have been taken from the name of her kingdom, Saba, Sabæa. This is the opinion of some. But I maintain that Aseb is Ethiopic for the south, as Ethiopians at Rome have assured me. This is the Queen of Sheba, which is south of Judea (1 Kin x). Sheba, or Saba, is a country, and has two meanings. One Sheba was in the neighbouring Arabia; the other in remote Ethiopia, the capital of which was afterwards called by Cambyses Meroë, after the name of his sister. This queen is thought by many to have come from the Ethiopian, rather than the Arabian Sheba: because the Ethiopian Sheba was furthest off, and because Josephus calls her Queen of Ethiopia and Egypt. Wherefore afterwards the knowledge of scripture, and of the true God of the Hebrews, remained among the Ethiopians. From among them there came to Jerusalem, to worship God, a eunuch of Candace, Queen of the Ethiopians. (Acts viii) Pliny (lib. 6, c. 29) says, that queens reigned over the Ethiopians, and bore the general name of Candace. Indeed, the Emperor of the Ethiopians, or Abyssinians calls himself the Son of Solomon. For the Ethiopian tradition is that their queen was married to Solomon, by whom she had a son, from whom the Abyssinian kings, who are now called Prete-Tannes, are descended. Pineda, however, refutes this tradition. The Abyssinians add that this queen Aseb reigned in Tigris, which is the largest province of Abyssinia, and that her son was called Menile, or like, because he was very like his father Solomon. Thus Euthymius, Jansen, Maldonatus, Toletus, Barrad, and others, think this queen came from Ethiopia; but others, with more probability, think she came from Saba, which is in Arabia Felix, where are the Homeritæ, in whose country spices and gold as well as camels are abundant. Again, she is said to have come from the uttermost parts of the earth; for Arabia Sabaea is distant from Jerusalem 606 leagues. It is, moreover, the furthest land in the direction of the Mare Indicum, or Arabian Gulf, for there the land ends, and the sea begins. Hence it is often called in scripture, a land very far off, as Jer. 6, Isaiah 43 and elsewhere. Whence Nicephorus (l. 8, c. 35) says, Arabia Felix is Sabaea, and its boundaries extend to the ocean. Thus SS. Jerome, Cyril, Theodorus, Salmeron and others, whom Pineda quotes and follows.

    To hear the wisdom of Solomon; and behold a greater than Solomon is here. Christ speaks of Himself in the third person out of modesty. This comparison between the Jews and the Queen of Sheba has much emphasis, which is well brought out by Franc. Lucas. 

“The woman,” he says, “was a Gentile, not brought up in God’s discipline, but immersed in the business of a great empire; yet she was attracted by the fame of Solomon’s wisdom, and undertook a most difficult journey from the remotest parts of the earth to Jerusalem, that she might make trial of his wisdom. This wisdom she wondered at above measure, and received Solomon’s counsel, although he only discoursed concerning earthly things. But the Jews, the scholars of the Divine Law, would not receive Christ the power of God and the wisdom of God, in whom are hid all the treasures of wisdom and knowledge, the only teacher of the mysteries of eternal salvation, which had been hid from ages and generations, when He offered Himself to them, and asked and invited them to come to Him. Yea, they altogether rejected Him, although He gave them the most wonderful sign of the Resurrection. How much, therefore, did the Queen of Sheba excel the Jews! and with what justice and with what power, will she, in the Day of Judgment, rebuke them to their face for their obstinate ingratitude, unbelief, and disobedience to Christ!” 

    The same reasoning will apply to the Ninevites. Therefore let priests, religious and others, who are abundantly supplied with God’s grace, take heed that they use it rightly and diligently; for otherwise, the more they have received, the more severely will they be punished. Yea, in the Day of Judgment, laymen will triumph over them, even as Heathens and Turks will upbraid bad Christians, because if they had had their graces, they would have lived far more holily and religiously.

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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.