** 
 

 AN EXPOSITION 
 
 OF THE 
 
 GOSPEL OF ST. LUKE 
 
 CONSISTING OF 
 
 AN ANALYSIS OF EACH CHAPTER 
 
 AND OF A 
 
 COMMENTARY 
 
 CRITICAL, EXEGETICAL. DOCTRINAL, AND MORAL 
 BY HIS GRACE 
 
 THE MOST REV. DR. MacEVILLY 
 
 ARCHBISHOP OF TUAM 
 
 THIKD EDITIQ^«£Vfl^U5«ip CORRECTED. 
 
 "Go ye into the whole world and preach the Gospel to every creature. He that believeth and 
 U> baptized, shall be saved; but Le that believeth not, shall be condemned." — Mark xvi. 15, 16. 
 44 And how shall they preach unless they be sent ? " — Rom. x. 16. 
 
 DUBLIN: 
 M. H. GILL & SON, 50 UPPER O'CONNELL STREET. 
 
 NEW YORK : 
 BENZIGER BROTHERS, 113 BROADWAY 
 
 1898. 
 
LOAN STACK 
 
 Already Published by same. 
 
 AN EXPOSITION 
 
 OF TUB 
 
 GOSPELS OF MATTHEW AND MARK. 
 
 Fourth Edition, enlarged. Price 12s. 6d. 
 
 AN EXPOSITION OF THE EPISTLES, 
 
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 In a form corresponding with the Gospels. 
 
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 DUBLIN : PRINTED BY SEALY, BRYERS AND WALKER, 94, 95 AND 96 MIDDLE ABBEY STREET, 
 
LETTER FROM HIS HOLINESS LEO XIII. 
 "LEO P.P. XIII. 
 
 / »n > I n £L 
 wit / <-~ 
 
 3 
 
 fH33 
 /HAW 
 
 " Venerabtlis Frater, — Salutem et Apostolicam Benedictionem — Excepimu9 tuas 
 litteras et commentaria in sacras Scripturas Novi Testamenti a te elucubrata, quae ad 
 Nos dono mittere voluisti. Tua quidem volumina, venerabilis frater, utpote Anglico 
 idiomate eonscripta delibare non potuiraus, at delectati tamen sumus testimonio 
 obsequii erga Nos ot hanc Apostolicam Sedem, quod in hoc munere offerendo, nobis, 
 exhibendum censuisti. Dum, itaque, Tibi gratum nostrum auimum profitemur com- 
 mendamus simul pium studium quod in sacris libris perscrutandis impendis, in quibus 
 salutares et inexhausti thesauri veritatis et vitas reconduutur, et ad virtutem ac fructum 
 pastoralis ministerii adjumenta maxima suppeditantur. Ouiina autem quae nobis 
 obtulisti benevolo excipientes animo, Tibi ex corde adprecamur a Domino, ut ad cer- 
 tandum bonum certamen spiritum sapientiae et fortitudinis abunde largiatur, ac in 
 auspicium divinae benignitatis, et in piguus siticerae dilectionis Nostram Apostolicam 
 Benedictionem peramanter impertimup. 
 
 "Datum Romae apud S. Petrum die 30 Aprilis, An 1879, Pontificatus Nostri 
 anno secundo. 
 
 "LEO P.P. XIII. 
 
 " Venerabili Fratri, Johanni Episcopo Galviensi, 
 . Coadjutori Tuamensi, Galviam." 
 
 The following is the translation : — > 
 "LEO XIII., POPE. 
 
 "Venerable Brother,— Health and Apostolic Benediction— We have received 
 your letter and the presentation copy of your Commentaries on the Sacred Books of 
 the New Testament, which you were kind enough to send Us. We could not, indeed, 
 do Ourselves the pleasure of perusing your volumes, venerable brother, as they are 
 written in the English language ; but We have, nevertheless, been gratified by the 
 evidence of your homage to Us and to this Apostolic See, as conveyed to Us through 
 your present. Whilst, therefore, expressing Our thanks to you, We, at the same 
 time commend your pious and laborious researches in the investigation of the Sacred 
 Scriptures, wherein are hidden the salutary and inexhaustible treasures of truth 
 and life, and which furnish the greatest helps to the fruitful discharge of the duties 
 of the pastoral office. But, in graciously accepting the solemn assurances you have 
 given Us, We heartily pray the Lord to abundantly bestow on you the spirit of wisdom 
 and fortitude to fight the good fight, and as a token of Divine favour, and as a pledge 
 of Our sincere affection, We lovingly impart to you the Apostolic Benediction. 
 
 "Given at Rome, at St. Peter's, on 30th April, 1879, in the second year of oui 
 Pontificate. 
 
 " LEO XIII., POPE. 
 
 To our Venerable Brother, John Bishop of Galway, 
 Coadjutor of Tuam, Galway." 
 
 480 
 
THE 
 
 HOLY GOSPEL OP JESUS CHRIST, 
 
 ACCORDING TO ST. LUKE. 
 
 GENERAL INTRODUCTION 
 
 According to Eusebius (Hist. Lib. iii. c. 4), St. Jerome (de Viris Illus.), and indeed 
 nearly all ancient writers, St. Luke, the Evangelist, was a native of Antioch, the 
 capital of Syria. It is almost universally admitted, on tho same authority, that he 
 was also the author of the Acts of the Apostles. From the statement made by him 
 in this latter work, wherein he speaks of the language of Palestine — the Syro- 
 Chaldaic — as different from his own, which from his style is acknowledged to be 
 Greek, it is clear that he was not a native of Palestine. St. Chrysostom and St. 
 Jerome (Qucest. in Gen. xlvi 26), relying on the words of St. Paul (Coloss. iv. 
 11-14), maintain that he was of Jewish extraction. The knowledge he displays of 
 Jewish customs and manners, would warrant the general opinion, that he was a 
 proselyte. This, however, might apply to a convert from Paganism. If he were 
 such a convert, St. Luke might have acquired all this knowledge in his intercourse 
 with the Apostle of the Gentiles. 
 
 That he was not one of the seventy-two disciples, as is asserted by St. 
 Epiphanius, nor one of the two disciples at Emmaus (chap, xxiv.), as St. Gregory 
 conjectures (Lib. i., Moral, c. 1), is clearly seen, not only from what has been stated 
 above ; but more clearly still, from his own words (chap. i. v. 4) which are hardly 
 consistent with the supposition that he had been at any time an eye-witness of the 
 sacred actious of our Lord. Tertullian (contra Marcion, Lib. iv. c. 2) tells us, 
 that he learned the Gospel from St. Paul, never having been one of our Lord's 
 disciples, or attendant on Him. Hence, St. Jerome (in cap. lxv. Isaiee) calls him, 
 the spiritual son of St. Paul ; and St. Irseneus (Lib. i. c. 20) calls him, the disciple 
 of the Apostles. St. Jerome (de Viris Illast., &c), and Eusebius (Hist. Lib. iii. c. 4), 
 assure us, on the authority of the old Ecclesiastical writers, that the Evangelist was 
 versed in the healing art. St. Paul (Coloss. iv. 24) terms him, "Ma most dear 
 physician" from which it is inferred that he practised at the medical profession even 
 then. And if we look to the occasions on which St. Luke joins St. Paul for a time 
 - they were separated at intervals — we shall find that this took place in connexion with 
 the bodily illness of the Apostle. We may, therefore, conclude, that it was his 
 attendance on the Apostle, and care of him in his illness, that merited for him the 
 endearing epithet of "beloved." It is remarked by critics, that the precision with 
 which St, Luke employs technical medical terms, when speaking of bodily ailments 
 and their cure, while St. Matthew and St. Mark employ popular terms, when speaking 
 of the same, is owing to the advantage he had over them, in respect to his medical 
 education and practice. (Luke vi. 40 — Matthew viii. 16)} (Luke v. 31 — Matthew 
 
9111 INTRODUCTION. 
 
 ix. 12); (Lute ix. 11 — Matthew xiv. 14, &e.) It is also observed that his intei-course 
 with St. Luke the physician, affected the style of the Apostle himself, as to the use 
 of like technical terms, as in 1 Tim. i. 10 ; vi. 3 ; vii. 6 ; iv. 2, &c, &c. (Patrizzi de 
 Evang. Lucse. Ep. iii.) 
 
 Nicephorus, who died in 1450, speaks of him Hist. Ecclee), and so do other 
 modern Greeks, as excelling in the art of painting, and of having painted pictures of 
 our Lord, and of the Blessed Virgin. This statement of Nicephorui', however, is 
 rejected by many learned critics (Kitto, Cyclopaedia). 
 
 St. Luke was St. Paul's fellow-labourer in the Gospel Ministry, and the companion 
 of his travels. The first occasion of his association with the Apostle is described 
 (Acts xvi. 10), where he speaks of himself in the first person, " immediately toe sought to 
 go into Macedonia." After that — as may be seen from his using the third person, 
 when speaking of the Apostle's travels and labours — he was, at intervals, living 
 apart from him, until having travelled together from Philippi to Troas (Acts xx. 6), 
 where, likely, St. Luke lived for some time with the Apostle, they remained inseparable 
 up to the second year of the Apostle's imprisonment at Rome, with which the 
 History of the Acts closes (chap, xxviii.), so that during that time, the history of St. 
 Paul is the history of St Luke. And to mark the humility of St. Luke, far frcm 
 becoming his own panegyrist, he never mentioned his own name in connexion with 
 the labours and trials of the Apostle, in which, doubtless, he must have largely 
 shared, save so far as may be inferred from his having employed the first person, 
 "ice" when speaking of the latter. 
 
 The common opinion of the Fathers is, that whenever the Apostle speaks of Luke, 
 in his Epistles, it is to the Evangelist he refers (2 Tim. iv. 11 ; Philem. 24 ; Odoss. 
 iv. 14). Some of the Fathers, Augustine, Jerome, Ignatius (Ep. ad Ephesios) and 
 others, understand the Apostle to refer to him (2 Cor. viii. 19), when speaking of the 
 brother, "whose praise is in the Gospel" &c. This is, however, denied by others, as 
 the word " Gospel " might mean, not writing a Gospel, but preaching it, through 
 every part of the Church. 
 
 After the death of St. Paul, there is nothing known for certain of St. Luke's 
 labours, of the places where he preached the Gospel, or of the manner of his death. 
 He is reckoned among the martyrs by St. Gregory Nazianzen. Eusebius tells us 
 nothing about his martyrdom. Neither is there any notice of it in the Martyrologies. 
 It is stated by others, that he preached the Gospel in Bithynia and died there, and 
 ihat his remains were transferred to Constantinople by Constantius (Isidore of 
 Seville, c. 82). 
 
 HIS GOSPEL— 
 
 Its Integrity. The integrity of this Gospel was universally admitted by ancient 
 writers, the heretic Marcion alone excepted, who would have expunged the 
 first two chapters, and would commence the Gospel narrative with chapter third, 
 "iVoie in the fifteenth year" &c. Of late years, the spirit of Infidelity that has come 
 forth from the Rationalistic Schools of Germany, following in the train of Marcion, 
 who never doubted the authenticity of the Gospel, has called in question the first two 
 chapters, on the ground, that St. Luke had not sufficient testimony, from a human 
 point of view, for the statements he there puts forward. But, abstracting altogether 
 from inspiration, as we know the Blessed Virgin remained on earth after our Lord's 
 Ascension, she was, surely, competent to give testimony respecting the events recorded 
 in these chapters, and it is from eye-witnesses of the events narrated in the Gospel 
 St. Like tells us he derived his information. 
 
INTRODUCTION. j X 
 
 The 43rd and 44th verses of chap, xxii., relating to our Lord's bloody sweat, and the 
 appearance of the angel to strengthen Him in His sacred Passion, were, at one time, 
 questioned, on grounds which, if admitted, would militate against the entire economy 
 of Redemption, against all our Lord's humiliations and sufferings in His Insarnation, 
 and entire life on earth. They are now no longer gainsayed. Indeed, St. Luke, 
 himself a physician, could be quoted as a competent authoi'ity on the subject of our 
 Lord's bloody sweat, which has never been proved to be impossible. 
 
 DATE OF— 
 
 It is not easy to determine anything for certain on this subject. There are two 
 points, however, in connexion with it that may be regarded as certain. First, it has 
 been uniformly held by all ancient writers, that St. Luke wrote his Gospel after those of 
 Matthew and Mark. No ancient writer has questioned the order in which our 
 Gospels are arranged, save Clement of Alexandria (apud Euseb. Hist. Lib. vi. c. 14), 
 who holds that Luke wrote his Gospel before Mark had written his. What his reasons 
 for this strange opinion may have been, as Patrizzi remarks, are utterly unknown to 
 us; secondly, it has been the uniform testimony of antiquity, that St. Luke wrote 
 his Gospel before the Acts of the Apostles. That St. Luke, the Evangelist, was the 
 author of both, hardly admits of any doubt ; for, St. Luke himself expressly states 
 this in his preface to the Acts (chap. i. 1-4). If wo could ascertain the date of the Acts, 
 it would help, to some extent, in fixing the date of the Gospel, at least in regard to 
 the time after which the Gospel could not have been written. The Acts must have 
 been written after the second year of St. Paul's imprisonment at Rome (a.d. 58), 
 (Patrizzi), as this circumstance is mentioned in the Acts (chap, xxviii. 30, 31 ) ; whether 
 immediately after the expiration of that time, or only after the Apostle's martyrdom, 
 cannot be determined for certain. It is likely the History of the Acts was written 
 before the destruction of Jerusalem. This is inferred from St. Luke's silence 
 regarding this great event, so remarkable in connexion with the literal fulfilment of 
 our Lord's prophecies on the subject. Surely, St. Luke would not have been silent 
 regarding this remarkable event, if it occurred at the time he wrote his history. 
 Hence, his Gospel, written before the Acts, must have been written before the year 
 70, the date of the destruction of Jerusalem. And as St. Mark's Gospel is gei erally 
 referred to the year 57, before leaving Rome for Egypt, the Gospel of St. Luke 
 must have been written after that ; but at what precise period between 57 and 
 70, cannot be accurately determined. 
 
 WHERE WRITTEN— 
 
 This, like the preceding point, is involved in uncertainty. The probabilities, 
 greater or lesser, as to the place where it was written, will depend very much on itf 
 date. Some hold, it was written in Bceotia and Achaia ; others, in Rome, of which 
 Theophylus is supposed to have been a native. 
 
 ITS LANGUAGE— 
 
 It is universally admitted that it was written in Greek. Its style is more polished 
 than that of the other Gospels. From its contents, it would seem to have been 
 written chiefly for the use of the Gentile converts ; so that, as St. Paul was the Apostle 
 of the Gentiles, his disciple, St. Luke, might be justly regarded as the special 
 Evangelist of the same. Hence, we find certain peculiar words and phrases in his 
 Gospel more intelligible to the Gentiles, than the corresponding words employed by 
 the other Evangelists. Thus we have, "Master" for Rabbi ; " truly," for Amen, &c 
 
INTRODUCTION. 
 
 Some among the Fathers hold, that whenever the Apostle in his Epistles uses the 
 words, " my Gospel" he refers to that written by St. Luke, whence, it is inferred, 
 that it was dictated by the Apostle. This, however, is hardly consistent with St. 
 Luke's own account of his sources of information (chap. i. 1-3), viz., eye-witnesses, 
 among whom St. Paul could not be numbered ; nor would St Luke omit stating 
 that he wrote his Gospel at the dictation of St. Paul, if such were the case Con- 
 sidering, however, the wonderful identity of expression employed by both (Luke 
 xxii. 19, 20; 1 Cor. xi. 23), in describing the institution of the adorable Eucharist, 
 it is likely that St. Luke takes, at least, this part verbatim from St. Paul, as this latter 
 states that he received his account of the institution of the Eucharist from our Lord 
 Himself. 
 
 Among the emblematic figures of the four Evangelists referred to in the prophetic 
 vision of Ezechiel (i. 10), also in the Apocalypse (iv. 6, 7), the ox is said to represent 
 St. Luke, as his Gospel commences with the Priesthood of Zachary, the principal 
 function of which was the offering of sacrifice, the ox being one of the chief victims of 
 the altar. 
 
 The Gospel is addressed to u Tkeophilus " (see chap. i. 3, Commentary). 
 
P HE FACE TO SECOND EDITION 
 
 The steady sale of the Commentary on the Gospel of St. Luke, published only a few 
 years ago, calls for this Second Edition, in every respect the same as the preceding, 
 with the exception of a few unimportant verbal corrections. 
 
 May we hope that this Second Edition will meet with the same consideration and 
 support that have been accorded to the preceding Edition. 
 
 It must be left to others to pronounce how far it may have proved useful to the 
 
 pious reader of SS. Scripture: 
 
 t%* JOHN MaoEVLLLY, 
 
 Archbishop of Tuam. 
 St. Jableth's, Tuam, January, 1887. 
 
 PREFACE. 
 
 About three years ago, I undertook the publication of a Commentary, in one 
 volume, of the Gospels of St. Matthew and St. Mark, a work which has been 
 received with unexpected favour, as the Second Edition is now nearly exhausted. 
 A second volume containing a Commentary on the Gospels of St. Luke and 
 St. John, together with the Acts of the Apostles, was premised at the time. Those 
 who may have been expecting its appearance, will hardly be surprised that its 
 issue has been so long deferred, if they take into account the arduous and numerous 
 duties of my office, which I could neither neglect nor overlook, and the vast amount 
 of time and labour required for Scriptural researches, particularly with a view to 
 publication. I am now partly redeeming my promise by giving to the public, as a 
 companion volume to the Commentary on the two other Synoptical Gospels of 
 St. Matthew and St. Mark, an Exposition of the Gospel of St. Luke, which may, if 
 so desired, be conveniently bound with the former. 
 
 Neither time nor pains has been spared in its composition, according to my 
 humble ability. How far I may have succeeded in my design to produce a useful 
 work, I must leave to others to determine. I purpose publishing, at a future day, 
 should Providence so will it, my notes on the Gospel of St. John and on the Acts. 
 
 In the meantime, in the hope that the present work may be received with the 
 same favour that has been accorded to its predecessors, I confidently submit it to 
 the indulgence of the pious Student of Holy Scripture. 
 
 •f* JOHN MacEVILLY. 
 Gal-way, Feast of cur Lady, Help of Christians, 1879. 
 
THE 
 
 HOLY GOSPEL OF JESUS CHRIST, 
 
 ACCORDING TO ST. LUKE. 
 
 CHAPTER I. 
 
 ANALYSIS. 
 
 The first four verses of this chapter contain the Preface to the Gospel (see Commentary.) Tht 
 Evangelist next describes the parentage and sacerdotal descent of the Baptist (5-8). The wonderful 
 apparition of the Archangel Gabriel to Zachary, the father of the Baptist, announcing to him that 
 his wife Elizabeth would give birth to a son, who was to discharge the office of precursor to the 
 Son of God (9-17). The punishment of Zachary's incredulity (18-22). The conception of the 
 Baptist (23-24). The Annunciation made by the Archangel Gabriel to the Blessed Virgin of the 
 birth of our Lord, with all its circumstances (28-38). The Visitation, or the visit of the Blessed 
 Virgin to her cousin, St. Elizabeth, described in detail (39-45). The inspired Canticle Magnificat 
 (see Commentary) (46-55). The birth and circumcision of the Baptist, and the wonders which 
 took place on the occasion of it, especially in tho miraculous recovery of the use of speech by his 
 father Zachary (57-67). The inspired Canticle (Bemdictus) of Zachary (68-79) (see Commentary). 
 
 TEXT. 
 
 TpORASMUCH as many have taken in hand to set forth in order a narration of the 
 things that have been accomplished among us ; 
 
 2. According as they have delivered them unto us, who from the beginning were eye- 
 witnesses and ministers of the word ; 
 
 3. It seemed good to me also, having diligently attained to ail things from the beginning , 
 to write to thee in order, most excellent Theophilus, 
 
 4. That thou mayest know the verity of those words in which thou hast been instructed. 
 
 COMMENTARY. 
 
 1-4. The four first verses of this chapter may be regarded as an Introduction to 
 the Gospel. This form of introduction, common among classical writers, whom 
 St. Luke imitates in this respect, as well as in his polished style of writing, is hardly 
 ever to be met with in the Books of SS. Scripture, save here and in the opening verses 
 of the Acts of the Apostles, from the same inspired penman. While the meaning of 
 each particular word requiring explanation shall be given in each verse in particular, 
 the general meaning of all may be given in the following paraphrase : — " Whereas 
 many have already undertaken to arrange and put together an account of the events 
 regarding which we have the most undoubting faith — the firmest conviction — because 
 fchey were transmitted to us in our day by those who were themselves eye-witnesses 
 of them, and ministers of the Gospel truth ; it seemed fit to me also, who have 
 investigated and ascertained all tilings that occurred from the commencement of the 
 Gospel history, to write to you, most excellent Theophilus, an account of them, 
 following the general order of events, so that you may fully and securely ascertain 
 the undoubted truth of those things in which you were catechised or instructed by 
 word of mouth. 
 
 1. "Many," cannot refer to St. Matthew or St. Mark, who were not "many" 
 Moreover, Matthew was himself an "eye-witness," and did not, therefore, derive his 
 information from, " eye-witnesses." Nor is it likely Matthew and Mark are referred 
 
COMMENTAKY ON 
 
 to with others who with them might constitute "many," as St. Luke would hardly 
 class inspired with uninspired writers of the Gospel. Neither is it likely that reference 
 is made to the writers of Apocryphal Gospels, under the names of Matthias, Thomas, 
 Twelve Apostles, &c., as there is no evidence that these were in existence at the time. 
 To whom, then, does St. Luke refer ? Probably, to some incompetent, but well- 
 meaning compilers of incomplete and confused histories of the actions and sayings of 
 our Divine Lord, according as they ascertained them from the traditions, which 
 existed at the time, whose motive in undertaking a Gospel History St. Luke neither 
 praises nor censures. 
 
 " Have taken in hand" (e-n-ex^pw^)- These words of themselves imply neither 
 success nor failure, though generally taken in the latter sense, and very probably 
 they mean it here, as the failure of those referred to in giving a full narrative of the 
 Gospel incidents, and the uncertainty which their confused histories might create in 
 the minds of the faithful, would seem to be put forward by St. Luke as his motive for 
 undertaking a well-arranged, authentic narrative of the doings and sayings of our 
 Blessed Lord. 
 
 " To set forth in order." The Greek compound — ava.Ta£ao-6cu — would seem to signify 
 to re-arrange, and is so understood by Patrizzi, as if St. Luke referred to men who 
 would fain give a more accurate and orderly account than that of Matthew and Mark. 
 However, it more probably signifies here to give a well-arranged narrative of the 
 events of Gospel History without implying reference to any already existing written 
 records requiring to be put in order. 
 
 " Of the things" events, embracing doctrinal teachings and external actions. 
 
 "Accomplished." The Greek word, imr\-qpo(poprip.evii>v, sometimes signifies to fulfil, 
 or accomplish (2 Tim. iv. 5; Col. ii. 2; Heb. vi. 11), in which sense the Vulgate 
 translator understands it, as if reference were made to the accomplishment of the 
 ancient prophecies and types in the words and actions of our Lord recorded in the 
 Gospel. Sometimes, the word means, fully credited, producing a most unhesitating 
 conviction. (Pom. iv. 21 ; xiv. 5, &c.) This latter would seem to be its meaning here 
 as appears from the following words, as it was meant, that they had the firmest 
 persuasion, &c, owing to the testimony of " eye-witnesses" &c. 
 
 "Among us" in our time, if "accomplished" be taken in the first sense above 
 given; to our knowledge,if taken in the second meaning. 
 
 2. ' ; According as they have delivered them" &c. There is a diversity of opinion as 
 to the connexion of these with the foregoing words. By some, they are connected 
 with " accomplished" or firmly believed, as if in them was assigned a reason for that 
 firm belief, because of the tradition which transmitted them with undoubted truthful- 
 ness from sources above all suspicion, viz., the " eye-witnesses" among whom we may 
 reckon primarily the Blessed Virgin, the shepherds of Bethlehem, in regard to tha 
 earliest incidents, the Apostles from the time of their vocation. The latter were als > 
 " ministers of the Word" having been divinely engaged in divulging to the world the 
 sacred truths of which it is meant to transmit a well-digested record. Others connect 
 them with the words, " have taken in hand" as if it were meant to convey, that the 
 writers in question meant, perhaps, unsuccessfully, to transmit a history of the 
 teachings and actions of our Lord in accordance with the traditions received from " eye- 
 witnesses" &c. Others connect them with the words of v. 3, "in order" as if St. 
 Luke meant to convey that he undertook to give an orderly account in accordance 
 with the accurate traditions of " eye-witnesses" &c. These place a full stop after v. 1. 
 
 " From the beginning." The origin of the Christian dispensation, the commence- 
 
ST. LUKE, CHAP. 1. 
 
 nient of the events and incidents recorded in the Holy Gospel, viz., the birth and 
 infancy of the Precursor, the birth and infancy of our Lord, &c. 
 
 " Of the Word" although sometimes referring to the Increated Word or Eternal 
 Son of God, here most likely refers to the Gospel incidents, embracing our Lord's 
 discourses and actions. 
 
 3. "It seemed good to me also" &c, under the impulse and inspiration of the Holy 
 Ghost, which we reverently believe to have guided the hand and pen of St. Luke, pre- 
 serving him from error in his narrative. To such inspiration, however, St. Luke 
 here lays no claim, when referring to the sources from which, humanly speaking, he 
 derives the incidents of an authentic history, so as to satisfy all reasonable men, even 
 on human grounds, in regard to his claims to be believed. 
 
 " Good" in the sense in which "it seemed good to the Holy Ghost and to us," 
 Apostles (Acts xv. 28). 
 
 " Having diligently attained to." Accurately investigated and traced out with the 
 greatest diligence and exactness. 
 
 " All things from the beginning." All the things that appertained to the Gospel 
 history from the commencement to the end (see v. 2). 
 
 "In order." Avoiding all confusion in narrating the series and succession of 
 events in the general complexion of the history. Hence, he puts the account of the 
 conception and birth of the Baptist before that of Christ ; the conception and birth of 
 Christ before His baptism ; His baptism before His preaching ; His preaching and 
 miracles before His death ; His death before His Resurrection and Ascension. As 
 our Lord often delivered His instructions repeatedly, and on various occasions, the 
 order in which they were repeated is not strictly adhered to in regard to them, nor in 
 regard to certain minute circumstances. " Order" may refer to subjects rather than 
 dates, to the grouping of events and incidents in cases of similarity rather than to 
 time, regarding which he is less definite than the two other Synoptists, especially 
 in his loose and fragmentary narrative from chap. ix. 51 to xviii. 14, which is 
 exclusively his own, save v. 18, chap. xvi. 
 
 " Mod excellent Theophilus" — literally, a friend of God, a lover of God, or beloved of 
 God — is not a common name, belonging to the representative of a class, as held by 
 some, or, to a particular Church, as held by others ; but a proper name, undoubtedly 
 referring to a particular man. Who he was cannot be fully ascertained. Most likely 
 he was one of St. Luke's converts, distinguished for great moral worth ; hence, styled 
 " most excellent." It is, however, more probable still, that this title which the Greeks 
 were wont to bestow on governors, and men occupying high official station, was 
 addressed to Theophilus on account of his exalted rank and high official position. In 
 this latter sense, the same title — /cpa-rio-ros — is applied to Felix (Acts xxiii. 26 ; xxiv. 
 3) and to Festus (Acts xxvi. 25). He was very likely a Gentile convert of high station, 
 and also an inhabitant of Rome. For, while St. Luke is very particular in topological 
 details, both in his Gospel and in the Acts of the Apostles, when treating of Asia 
 Minor, Palestine, and Greece, he is silent on such matters when he treats of Italy. 
 From this it is inferred that Theophilus was a Roman, in regard to whom it would 
 be superfluous to treat of Italian topography, with which, on this assumption, he 
 must have been thoroughly conversant. But although addressed to Theophilus, we 
 are not to suppose that the Gospel was written for him alone, but for the entire 
 Christian world, to the end of time, of whom Theophilus may be regarded as the 
 representative. Even in our own day, we frequently see writings meant for the public, 
 addressed and dedicated to individuals. 
 
COMMENTARY ON 
 
 4. "That thou mayest know," become thoroughly convinced of, "the verity," the 
 secure ground of your belief (acr</>aAeiav, security) in. 
 
 " Of those words." In those things. " Word" is a term commonly used by the 
 Hebrews to denote any event or thing. 
 
 "Instructed" — Karqxt^ — catechised, instructed orally, or by word of mouth. It 
 was by means of oral, catechetical instruction Theophilus was first brought to embrace 
 the faith. St. Luke deems it right to leave a written record, under the influence of 
 inspiration, of the Gospel History, in order to confirm the faith of Christians during 
 all succeeding ages. 
 
 TEXT. 
 
 5. There was in the days of Herod the king of Judea, a certain priest named Zachary, 
 of the course of Abia, and his wife was of the daughters of Aaron, and her name Elizabeth, 
 
 6. And they were both just before God, walking in all the commandments and justifica- 
 tions of the Lord without blame. 
 
 7. And they had no son, for Elizabeth was barren, and they both were well advanced in 
 
 years. 
 
 8. And it came to pass, when he executed the priestly function in the order of his course 
 
 before God, 
 
 9. According to the custom of the priestly office, it was his lot to offer incense, going into 
 the temple of the Lord. 
 
 10. And all the multitude of the people was praying without at the hour of incense. 
 
 COMMENTARY. 
 
 5, "King Herod" This was Herod the Great, surnamed Ascalonites (see 
 Matthew ii. 1), a foreigner from Idumea, upon whom the Romans bestowed the 
 entire of Judea, inhabited by the twelve tribes. After his death, his kingdom was 
 partitioned among his sons (Matthew ii. 22 ; xiv. 1). St. Luke refers to him here to 
 show, that the period marked out in the prophecy of Jacob, for the coming of the 
 Messiah, in consequence of the sceptre having been transferred from Juda, had 
 arrived, and that it was at that pree^e time our Saviour was born. 
 
 "A certain priest named Zachary." He was not High Priest. St. Luke always calls 
 the High Priest, Pontifex (iii. 2; Acts iv. 6). Moreover, the High Priest did not 
 belong to any of the "courses" in his ministrations. He might minister in the Temple 
 at any function and at any time he thought proper. 
 
 " Of the course of Abia" that is, of the rank or priestly family which was bound 
 in its turn to the weekly service of the Temple, of which family Abia was head, 
 according to the distribution made by King David, of the descendants of Aaron into 
 twenty-four ranks or orders. (1 Paralip, xxiv.) The Greek word for " course" — 
 e<£?7ju.epia — means a daily service, such as that performed by the Jewish priests in the 
 Temple ; and as this daily service was continued by each division for a week, from 
 Sabbath to Sabbath, the word is used to designate the class, by whom the daily 
 services were discharged in turn. It is to be observed, that in order to obviate the 
 confusion which might arise in the discharge of the priestly functions in the Temple, 
 owing to the great number of the descendants of Aaron, in the time of King David, 
 this pious king divided the descendants of the two sons of Aaron, viz., Eleazar and 
 Ithamar, into twenty-four courses or ranks, who were each to discharge, under the 
 guidance of the chief from whom each family took its name, the priestly functions, 
 and minister for a week in the Temple. The order of precedence was determined by 
 lot. The eighth lot fell on Abia Of these twenty-four orders or courses, although 
 
ST. LUKE. CHAP. I. 
 
 only four returned from the captivity, still, the original division into twenty-four 
 classes, under the ancient name of the family, was retained (1 Esdras ii. ; 2 Esdras vii. 
 39; xii. 1). 
 
 " And his wife was of the daughters of Aaron, and her name was Elizabeth." Zachary, 
 if he pleased, might have married into another tribe, as the priests were not bound 
 to take a wife from their own tribe. Neither were women, unless they were heiresses. 
 Hence, Elizabeth might have been cousin of the Blessed Virgin ; because, a man of 
 the Tribe of Levi might marry a woman of the Tribe of Juda, and vice versa. Zachary, 
 however, not only married into his own Tribe of Levi ; but, what was highly deserving 
 of commendation, he took for wife one of the family of Aaron. In commendation 
 of the Baptist, the Evangelist first refers to his noble descent from a holy priestly 
 race, which was the only source of nobility among the Jews ; and again, to the great 
 personal sanctity of his parents, next verse. 
 
 6. " Both just before God" really just, gifted with real, internal justice, such as 
 commends us to God, and not merely external, so as to be seen by men. " Justice" 
 embraces the state of internal justification and the gift of sanctifying grace, together 
 with the possession of the aggregate of all virtues. In this is not implied their 
 exemption from all even indeliberate sins, which faith tells us we cannot avoid 
 during life "without a special privilege of God" (Cone. Trid. as. vi., Canon 23), 
 but only exemption from gross, mortal sin, which destroys all justice before God. 
 
 " Walking in" living in the habitual observance of 
 
 " All the commandments and justifications of the Lord." Thus is shown how justice, 
 once acquired, can be preserved, strengthened, and increased, viz., by the observance 
 of all God's commandments, " factor es legis justijical>untur" (Rom. ii. 13); " Ex 
 operibus justificatur homo" (James ii. 24). By "commandments" some commentators 
 understand the moral precepts contained in the Decalogue; and by "justifications," 
 the ceremonial precepts of the law, having reference to sacrifices and the worship of God. 
 
 " Without blame." As the word "just" conveys, that they were irreproachable 
 before God, " without blame" conveys that they were irreproachable before men, 
 "providing good things not only in the sight of God, but also in the sight of men" (Rom. 
 xii. 17). The words, "without blame" only imply exemption from grievous sins or 
 crimes, which alone could entail reproach with men. 
 
 17. " No son," or offspring, nor any chance of it at this time. For this, two reasons 
 are assigned — first, the natural sterility of Elizabeth ; secondly, at the time, they 
 were both too far advanced in life to beget children in the natural course of things. 
 This the Evaugelist notes, to convey to us more clearly, that the Precursor was 
 miraculously begotten by a special grace or privilege divinely bestowed by God, as 
 in the case of Isaac (Genesis xviii. 11). 
 
 8, 9. It happened, when the week came round for the priestly family of Abia, 
 to which Zachary belonged, to discharge the priestly functions in their turn, 
 ^before God" that is, in the Temple, where God is said specially to reside, that 
 among the lots which were cast to determine, in accordance with the usage observed 
 in the exercise of priestly functions, the duties, that were to fall to each ministering 
 priest, the duty of burning and offering up incense every morning and evening, 
 on the altar of incense, fell to him. This was was the most honourable of the 
 priestly functions This altar of incense was in the sanctum ; but, it opened into the 
 
COMMENTAKY ON 
 
 sanctum sanctorum, so as to allow the incense to penetrate into it. It was divided by a 
 veil from the sanctum sanctorum, in which the Ark was in the time of Solomon. It is 
 manifest the offering of incense here referred to is different from that which the 
 High Priest alone could make within the sanctum sanctorum, on the Feast of Expiation, 
 as this latter function could be discharged by the High Priest alone ; whereas, here 
 any of the sacerdotal family, to whose lot it fell, could perform it. Hence, Zachary 
 was not High Priest. " The custom of the priestly office" refers to what follows, 
 viz., to the custom among the priests of each family to cast lots to determine each 
 one's duty during the week of service ; it also refers to the function of offering incense, 
 which was one of the duties it was usual for the priests, as determined by lot, to 
 discharge. 
 
 " Going into the Temple of the Lord. 1 ' By the Temple here is meant, in a more 
 restricted sense, the sanctum, into which the priests alone could enter. Outside the 
 sanctum, or the Temple properly so-called, was the Court of the Priests, which was not 
 covered in ; outside this was the Court of Israel, or, of the Jewish people, men and 
 women ; outside this, was the Court of the Gentiles. 
 
 10. " Allthe multitude," the great body or bulk " of the people were praying without" 
 When Zachary entered the sanctum, where he was concealed from view, to burn and 
 offer up incense, the people were in the outer Court of Israel, as it was called, 
 uniting in prayer with the ministering priest. This may, probably, have occurred on 
 the Sabbath or some minor festival, when the people came in large crowds to pray and 
 worship in the Temple. 
 
 "At the hour of incense," that is, at the time the priest offered incense on the 
 
 golden altar (Exodus xxxi. 8). This happened twice each day, morning and evening. 
 
 (For a description of the Temple and its Courts, see Dixon's Introduction, vol. ii.p95.) 
 
 TEXT. 
 
 11. And there appeared to him an Angel of the Lord, standing on the right side of the 
 altar of incense. 
 
 12. And Zachary seeing him was troubled, and fear fell upon him; 
 
 1 3. But the Angel said to him : Fear not, Zachary, for thy prayer is heard ; and thy 
 wife Elizabeth shall bear thee a son, and thou shalt call his name John : 
 
 14. And thou shalt have joy and gladness, and many shall rejoice in his nativity. 
 
 15. For he shall be great before the Lord : and shall drink no wine nor strong drink 
 and he shall be filled with the Holy Ghost even from his mother's womb. 
 
 16. And he shall convert many of the children of Israel to the Lord their God. 
 
 17. And he shall go before him in the spirit and power of Elias ; that he may turn the 
 hearts of the fathers unto the children, and the incredulous to the wisdom of the just, to 
 prepare unto the Lord a perfect people. 
 
 18. And Zachary said to the Angel : Whereby shall I know this ? for I am an old man ; 
 and my wife is advanced in years. 
 
 19. And the Angel answering, said to him : lam Gabriel who stand before God; and 
 am sent to speak to thee, and to bring thee these good tidings. 
 
 20. And behold, thou shalt be dumb, and shalt not be able to speak until the day icherein 
 these things shall come to pass; because thou hast not believed my words, which shall be 
 fulfilled in their time. 
 
 21. And the people were waiting for Zachary ; and they wondered that he tarried so long 
 in the temple. 
 
ST. LUKE, CHAP. I. 
 
 22. And when he came out he could nut speak to them, and they understood that he had 
 ■seen a vision in the temple. And he made signs to them, and remained dumb. 
 
 23. And it came to pass, after the days of his office were accomplished, he departed to his 
 ■own house. 
 
 24. And after those days Eli%abeth his wife conceived ; and hid herself five months, saying: 
 
 25. Thus hath the Lord dealt with me in the days wherein he hath had regard to take 
 away my reproach among men. 
 
 COMMENTARY. 
 
 11. " There appeared unto him " or, as the Greek," Q<f>0r), signifies, there was seen by 
 him, in a visible, sensible form, " an Angel of the Lord,'' 1 Gabriel (v. 19), " standing on 
 the right side of the altar of inanse," which might be regarded as a good omen, to 
 convey that he was the bearer of joyous tidings. 
 
 12. On beholding the Angel, Zachary was seized with exceeding great fear, 
 such as fell on Daniel (x. 7) and others (Judges vi. 22 ; xiii. 22), probably owing to 
 the majestic as well as the sudden, unexpected appearance of his heavenly visitor, too 
 overpowering for human infirmity, and also to the idea prevalent among the Jews f 
 that the appearance of an Angel was a certain omen of approaching death. 
 
 13. The Angel dispels his fears, telling him that " his prayer was heard." Some, 
 with Maldonatus, think that Zachary had prayed for a son, and that it is to such 
 prayer the Angel refers; for, he subjoins, " and thy wife Elizabeth shall bear thee a son. 1 ' 
 The common opinion, however, of the Fathers and of Commentators is, that there ia 
 question of a prayer offered up for the redemption of Israel and the coming of the Messiah. 
 Hence, the Angel indicates or implies the order in which this was to occur, viz., that 
 the Baptist, to be miraculously born of the sterile and aged Elizabeth, was to precede 
 the Son of God, whom he would one day proclaim as the Lamb that taketh away the 
 sins of the world (vv. 15-17). Zachary himself in the inspired Canticle refers to this 
 order of things (v. 76) u . praeibis ante faciem Domini" &c. The doubt expressed by 
 Zachary after the Angel's assurance on the subject (v. 18), for which he was afterwards 
 punished, would seem to show, that he regarded the birth of a son as hopeless ; and, 
 hence, it is not likely that what he regarded as hopeless was the object of his prayer. 
 It might, however, be said with some degree of probability, in favour of Maldonatus* 
 opinion, that the Angel may have referred not to his present prayer, but to prayers 
 offered up for this end on former occasions. 
 
 " And thou shalt call his name John." We have no instance in the New Testament 
 where a name was given from Heaven to an infant before his birth, save in the case 
 of our Blessed Lord and His Precursor. The word, " John," in Hebrew, Johanan, 
 signifies, the grace or mercy of Jehovah. It is observed, with reference to the names of 
 John and his parents, that the oath of God (the meaning of Elizabeth) and its memory 
 (Zachary) begot the " mercy or gracious gift of the Lord " (John). To which the words 
 of Zachary in the Canticle, " Benedictus," are clearly allusive, " memorari Testament% 
 s,ui sancti. Jusjurandum auod juravit," &c. (vv. 72-73.) 
 
 J4- "Thou shalt have joy," &c. His birth will be not only a cause of domestic 
 gladness and joy to you, to your friends and neighbours, but of public joy to many, 
 for whose sake he is born, and who, therefore, shall have reason to rejoice spiritually 
 in the great blessings of which he shall be the harbinger, and shall celebrate the 
 Festival of his Nativity with great joy 
 
COMMENTAKY ON 
 
 15. " For, he shall be great,' 1 '' &c. This is assigned as a reason for the univeisal joy, 
 to which the birth of the Baptist shall give rise. For, at present, his friends and 
 neighbours shall see from the extraordinary circumstances of his birth, and future 
 generations, shall see from the knowledge of all that he shall have done, that "he 
 shall be great" endowed with superior virtues befitting a Prophet, a Priest, and the 
 exalted ministry of Precursor — and that in a supereminent degree — which, according 
 to a Hebrew idiom, is the meaning of the words, " before the Lord" (Genesis x. 9 ; 
 xiii. 13). Others understand the words, " before the Lord" to mean, really great, not 
 only in the sight of men, as hypocrites oftentimes are, but also in the presence of the 
 Lord, who judges according to truth and justice. 
 
 " He shall drink no wine nor strong drink" indicating that he shall be a perpetual 
 Nazarite, or one consecrated to God. Those who consecrated themselves to the Lord 
 (Numbers vi.) should, during the time of their consecration, abstain from wine and 
 everything that could inebriate. " Strong drink." The Greek, a-Uepa (Latin, cicera) 
 corresponding with the Hebrew, shecar, means any inebriating drink not made from the 
 juice of the grape. Shecar, is rendered so by St. Jerome (Leviticus x. 9, and elsewhere). 
 
 " And he shall be filled with the Holy Ghost." Here, we see a clear opposition 
 between being inebriated with wine and being inebriated with the gifts of the Holy 
 Ghost, as in Ephes. v. 18. One is utterly incompatible with the other. 
 
 " From his mother's womb" meaning, that from his nativity, or after the union of 
 his soul and body, his sanctity shall commence and continue ever after. This indicates 
 the early beginning of that sanctity proceeding from the gifts and grace of the Holy 
 Ghost, which the Baptist displayed ever after. A question is here raised, viz., 
 whether John was cleansed from original sin in his mother's womb, before his birth? 
 The common opinion of the Holy Fathers is, that he was ; and they infer it from this 
 passage, and the words of Elizabeth (v. 44). Although St. Augustine (in Epist. 57, 
 or 187 ad Damasum) is of a contrary opinion. He maintains, that the sanctification 
 referred to here, as in the case of Jeremias, " Antequam exires de vulva, sanctificavi te " 
 ji. 5), merely implies sanctification according to God's predestinating decree. But 
 although his opinion and the reasons adduced by him might be fairly maintained if 
 we look to the context of the passage from Jeremias, they are commonly rejected in 
 regard to the Baptist, whose sanctification in his mother's womb, embracing the 
 remission of original sin, in which he was conceived, and the infusion of the super- 
 natural gifts and virtues through the Holy Ghost, is held by most of the Holy 
 Fathers and theologians of note. Eegarding one only, the glorious Mother of God ? 
 blessed above all the rest of pure creatures, does Faith tell us, that, " at the first 
 instant of her conception, she was, by a singular grace and privilege of Almighty 
 God, in view of the merits of Jesus Christ, the Saviour of mankind, preserved free 
 from all stain of original guilt." The particle, " even," adhuc, m, very significantly 
 denotes John's sanctification in his mother's womb, which he demonstrated, while 
 there, on the occasion of the Virgin's visit to Elizabeth {v. 44). 
 
 16. Thus filled with the Holy Ghost, he shall, in due time, by the example of a 
 holy and austere life, and by his most efficacious preaching, " turn many of the children 
 of Israel," to whom alone he preached, " to the Lord, their God," by causing them to 
 believe in Him, and give up the ways of sin for a life of sanctity and penance, as we 
 find recorded of him (Luke vii. 29; Matthew xxi. 32). The Angel says, " Many of the 
 children of Israel," not all; because, some opposed him and heeded him not (xx. 5). 
 
 " To the Lord, their God," viz., the true God, adored by the Jews. Hence, Christ is 
 God. since itis o f Him, there is question here, asin next verse, " Shall go before Him," &c. 
 
ST. LUKE, CHAP. 1 
 
 17. " Shall go before Him." By "Him," is clearly meant our Saviour, of whom 
 John was the Precursor : the same, who in the preceding verse is called " the Lord God. 
 of the children of Israel." From this, is proved the Divinity of Christ. 
 
 "i» the spirit, in discharging the office — as contradistinguished from the person of 
 Elias — "and power of E lias" displaying the courage, fortitude, resistance to wicked men 
 in the more elevated walks of life, such as was displayed by Eiias, when here on 
 earth, in resisting Jesabel and the Prophets of Baal, and is to be hereafter displayed 
 by Him at iiis second appearance, " before the coming of the great and dreadful dag of the 
 Lord " (Mai. iv. 5). Hence, there is reference made to the noble deeds of Elias 
 in the past, as well as in the future. Others interpret, "spirit and power " as meaning 
 by a figure of speech (Hendiadis) " the spirit of power." He shall display, while 
 discharging the office of Precursor, the same spirit of fortitude and burning zeal, that 
 was displayed by Elias of old, and is to be still more displayed by him at a future day. 
 when he is to precede the second and glorious coming of the Son of God. 
 
 " That he mag turn the hearts of the fathers," &c. These words applied in Malachias 
 (iii. 4) to Elias at the second coming of our Lord, are by accommodation, applied to 
 the Baptist, who is to discharge the same office of Precursor in regard to the first. 
 The meaning of the words is rather difficult. By " turning the hearts of the fathers," &c, 
 some understand, infusing the faith and virtues of the Patriarchs into their degenerate 
 children, the Jews of his own day. By his preaching of penance and of faith in 
 Christ, John will transfer " the hearts" (i.e.), the faith and good dispositions of the 
 holy Patriarchs to their children, who shall be of one heart with them, and become 
 perfectly assimilated to them in their thoughts and manner of life. Others understand 
 the words to mean : as the Patriarchs who believed in Christ, although they only saw 
 Him at a distant futurity, and practised sanctity of life, reprobated the conduct of 
 their delinquent and disobedient (curct^cis) children; and ignoring them, turned away 
 from them in disgust — for, Abraham knew them not — (Laias lxiii. 16) ; so, now on 
 seeing their repentance and faith brought about by the preaching and example of the 
 Baptist, they shall turn to them with love and affection, and acknowledge them as 
 their worthy sons and genuine descendants. The same shall be done by Elias, at 
 his second coming, when opposing the persecuting reign of Antichrist. The words 
 spoken of Elias (Eccles. xlviii, 10), " to reconcile the heart of the father to the son" 
 is in favour of the latter interpretation ; for, here as well as in Ecclesiastic us, the 
 Greek word for " turn " and " reconcile" is the same— nturrpeipal. 
 
 " And the ineredulous to the wisdom of the just." This is understood by some to be 
 the same as the second clause of the sentence as given in Malachias (iv. 6), but not 
 quoted here, " and the hearts of the children to their fathers." However, as " turning the 
 hearts of the fathers to their children," and u of the children to their fathers" means the same 
 thing, and therefore conveyedin one of the clauses quotedhere from Malachias, it is more 
 likely that these words are but an explanation by the Angel of the words, " turning the 
 hearts of the fathers to their children" as if he said, in other words ; he shall display the 
 power and efficacy of the spirit wherewith he will be animated, by prevailing on the 
 unbelieving and on the disobedient, rebellious (a7rei0«s) generation of his brethren to 
 embrace or practise the wisdom of salvation so prudently adopted and practised by 
 the just of old who went before them ; imbued with their spirit, to practise the virtues 
 for which their fathers were distinguished, and thus securely reach the goal of 
 salvation, which they wisely reached. 
 
 " To prepare unto the Lord" &c. The result of this conversion of the hearts of the 
 fathers, &o., will be to prepare, or make ready, by his efficacious preaching and example, 
 so far as he was concerned, for embracing the faith and the precepts of our Lord, a 
 
10 (JOMMENTAEY ON 
 
 people whom tie imbued with perfect dispositions, for this purpose. The Greek for 
 "perfect" is KaTecrxeuaoyxevov, prepared, fitted. The passage will, therefore, mean : the 
 result of this reconciliation of the fathers to their children, whom John shall induce 
 to walk in the footsteps of the former, both as to faith and obedience, will be, to 
 prepare for the coming and proper reception of our Lord, a people whom he had 
 been already instrumental in imbuing with the dispositions necessary for that purpose* 
 
 18. " Whereby shall I know this f " Zachary is considered by almost all the Fathers, 
 to have sinned, at least venially, owing to his doubt or rather mistrust regarding the 
 words of the Angel. Although, in case of doubt, as to whether he was an Angel at 
 all. or an Angel of light, it might be prudent of Zachary to inquire and guard against 
 delusion or deceit ; still, in this case, considering all the circumstances, the time, 
 place, appearance of the Angel, &c, he had no reasonable ground for doubting his 
 identity, and therefore, should have believed at once. His doubt, however, did not 
 regard the omnipotence of God, His power to do all things possible. It arose rather 
 from the utter impossibility, humanly speaking, of the promise being fulfilled. 
 " / am an old man" &c. Commentators, observe how different was the case of the 
 Blessed Virgin. She, at once, believes the announcement made. She is only anxious 
 to know how the mystery will take place, without any detriment to her virginity. In 
 the case of Abraham and others, who asked for a sign, they did so, not from distrust, 
 for they believed, " credidit Abraham" &c. (Rom. iv. 3, 18-22), but to confirm their 
 faith. Whereas, in the case of Zachary, the doubt proceeded from distrust in the 
 Angel's word (v. 20). Hence, whatever may be the similarity in the several cases, 
 if we look to external expression, God, who sees the heart, saw that one believed and 
 the other did not. Zachary's sin, however, is generally considered not to have been 
 grievous ; nor should it be measured by the penalty inflicted on him, inasmuch as it 
 was inflicted not only as a punishment of his hesitancy, but also as a sign of the 
 fulfilment of the Angel's words, which Zachary asked for, " whereby shall I" &c. 
 Indeed, it was quite characteristic of the Jews to seek for signs in such cases 
 (1 Cor. i. 22). 
 
 19. The Angel then gives his name, so well known in Jewish history in connexion 
 with the period of the coming of the Messiah (Daniel ix. 25) — a name to which this 
 message had immediate reference — indicating the Power of God ( Gabriel, fortitudo Dei). 
 
 " Who stand" one of those highest angels who are ever next to God, " one of the 
 seven who stand before the Lord" ^Tobias xii. 15), ever ready to execute His will. 
 Even when sent on an embassy, these still stand before the omnipotent God. The 
 Greek is, stood; but it may be a Hebraism for, stand, as the latter form conveys 
 perpetual attendance ; or it may mean, lately stood before him in heaven, and am now 
 here on an errand to you. 
 
 "And am sent" not from myself, nor from any other created power, but on a 
 lofty commission from God, " to speak to thee and bring tluee these good tidings" regarding 
 the birth of him, who is to go before the Messiah, now near to announce the joyous 
 tidings of the Gospel of peace, and to achieve universal salvation for the entire earth. 
 
 20. " And behold" as if indicating something extraordinary — as much as to say, 
 you have asked for a sign, and " behold " it. He gives a sign which also serves as 
 a punishment — a sign of the fulfilment of his promise, and a punishment of incre- 
 dulity, uniting chastisement and instruction at the same time. "Dumb." The Greek 
 word. <n<D7rwv, is understood by some interpreters to mean, deaf inasmuch as it 
 
ST. LUKE, CHAP. I. 11 
 
 would otherwise seem a useless tautology to say afterwards, " and thou shalt not speak." 
 The Greek corresponding word (v. 22) is ko><£os, which signifies, deafness and dumbness, 
 though primarily signifying deafness. Deafness is inflicted in punishment of his not 
 hearing and obeying ; dumbness, for his having contradicted the Angel. It would 
 3eem Zachary was deaf also (v. 62). Such is the connexion of dumbness with deaf- 
 ness, that the dumb are generally deaf. Others, however, adhering to the strict 
 signification of the word, say the following are only explanatory, and intensifying the 
 sense, as in Acts xiii. 11, " Thou shalt be blind, not seeing the sun," &c. Thou 
 shalt be dumb (silent), nay, even not able to speak, implying more than the former 
 expression. 
 
 " Until the things shall come to pass," viz., the birth of a son, and his giving him the 
 name of John, as commanded by the Angel. The event will show, that he was justly 
 punished, and shall cause him to be released from the punishment inflicted. V Shall 
 come to pass," shows that Zachary's incredulity shall not render God's promise on the 
 subject void. 
 
 21. The people who had been praying in the outer Court of Israel, while Zachary 
 was engaged offering incense in the sanctum at the appointed time, were awaiting 
 his return to the Court of the Priests, to receive the usual benediction given on such 
 occasions, as had been done by Aaron (Leviticus ix. 23), according to the prescribed 
 form (Numbers vi. 23). 
 
 "And they wondered that he tarried to long" &c. The delay was caused partly by 
 the interview, which, possibly, may have embraced more than is recorded here ; and 
 partly, by the stupor which continued even after the assurances given to Zachary by 
 the Angel. 
 
 22. From the appearance he exhibited (for the effect of converse with heavenly 
 visitors is, to create a change in one's appearance — Exod. iv. 10; Daniel x. 8, 
 16, 17), and his being deprived of the power of utterance, they knew it was not the 
 result of any sudden attack of illness ; and seeing it to be of an extraordinary nature, 
 they concluded he must have seen a vision. "He could not speak to them," so as to 
 give the usual benediction, or explain the cause of his being deprived of the use of 
 speech. 
 
 "And he made signs to them," probably expressive of what they suspected, and, 
 possibly, in reply to their inquiries if he had seen a vision, which convinced them 
 more and more that it was so. Likely, also, the "signs" may have reference to Lis 
 mode of officiating during the remaining days of his course, going through his duties 
 in a silent manner, without being able to speak in giving the usual benediction ; lor 
 it is said (next verse) he waited to discharge the duties of his office during the 
 appointed dayn. 
 
 23. Although deaf and dumb, Zachary did not give over discharging the duties 
 of his ministry during the time assigned to his course for serving in the Temple. The 
 Greek for " office," Xeirovpyta, originally denoted any public service, civil or military. 
 It now usually denotes priestly functions. On the expiration of his period of office, 
 he left for his home in the mountains of Judea (v. 39). It was after that his wife, 
 Elizabeth, conceived. The Evangelist modestly refrains from any allusion to con- 
 jugal intercourse. While on duty in the Temple, the priests lived separated from 
 their wives and families in apartments specially provided for them within the enclo- 
 sures of the Temple. 
 
12 COMMENTARY ON 
 
 24. Elizabeth, after conceiving, " hid herself five months." It is generally 
 supposed she did so out of a feeling of modest shame, lest she might expose herself 
 to jeering taunts and ridicule, by appearing pregnant at her advanced age — a thing 
 which the people would regard as ridiculous, until such time as her pregnancy would 
 be beyond all doubt. Thus we find Sara smile at the promise of a son from a like 
 feeling (Genesis xviii. 12). It may be that Elizabeth did so in order to devote 
 herself to prayer and meditation, so befitting one thus singularly blessed by God. 
 Hence, she says, as in next verse, 
 
 25. " Thus hath the Lord dealt with me," &c. As if she said, this is the least I can 
 do in thanksgiving for the great blessing of fecundity bestowed on me by God — to- 
 whom alone this blessing of fecundity was due — at my advanced period of life. 
 According to the interpretation of others, in these words is assigned a cause for the 
 modest feeling that actuated her in remaining hid, viz., because at this advanced 
 period of life, when it is not usual to conceive children or give any cause for it, 
 God, who would seem to have hitherto turned away from me, has now been pleased 
 " to regard" to look upon me with an eye of mercy, so as to remove, " in the days" 
 of my old age, the curse of sterility, considered " a reproach" among men, although 
 in His sight who bestows His favours as He wills, " who killeth and maketh alive, 
 who bringeth down to hell and bringeth back again" (1 Kings ii. 6, 7), it is often a 
 judgment of mercy and goodness, founded on His prescience of what might occur in 
 case women had begotten children who, in after life, might prematurely bring down 
 their grey hairs in sorrow to the grave. "Why sterility should be regarded as a 
 reproach among the Tews, as it undoubtedly was, is differently accounted for. Some 
 say, because it was looked on as a penalty inflicted by God (1 Kings i. 6) ; others, 
 because it rendered void the end of marriage, which was to beget children ; others, 
 because it deprived them of the chance of having the promised Messiah come forth 
 one day from their seed. 
 
 TEXT. 
 
 26. And in the sixth month, the Angel Gabriel was sent from God into a city of 
 Galilee, called Nazareth, 
 
 27. To a virgin espoused to a man whose name was Joseph, of the house of David; and 
 the virgin's name was Mary. 
 
 28. And the Angel being come in, said unto her : Mail, full of grace, the Lord is with 
 thee : Blessed art thou among women. 
 
 29. Who having heard, was troubled at his saying, and thought with herself what manner 
 of salutation this should be. 
 
 30. And the Angel said to her : Fear not, Mary, for thou hast found grace with God. 
 
 31. Behold thou shalt conceive in thy womb, and shalt bring forth a son; and thou shalt 
 call his name Jesus. 
 
 32. He shall be great, and shall be called the Son of the most High, and the Lord God 
 shall give unto him the throne of David his father : and he shall reign in the house of Jacob 
 for ever. 
 
 33. And of his kingdom there shall be no end. 
 
 34. And Mary said to the Angel : How shall this be done, because J know not man f 
 
 35. And the Angel answering, said to her : The Holy Ghost shall come upon thee, and 
 the power of the most High shall overshadow thee. And therefore also the Holy which 
 shall be born of thee, shall be called the Son of God. 
 
ST. LUKE, CHAP. I. 13 
 
 86. And behold thy cousin Elizabeth, she also hath conceived a son in her old age ; and 
 this is the sixth month with her that is called barren ; 
 
 37. Because no word shall be impossible with God. 
 
 38. And Mary said : Behold the hand-maid of the Lord, be it done to me according to 
 thy word. And the Angel departed from her. 
 
 COMMENTARY. 
 
 26. The Evangelist minutely describes the circumstances of time, place, persons, 
 ic, in order to gain greater credibility, and more clearly demonstrate the divine 
 origin of the history he is about to give of the adorable mystery of the Incarnation, 
 and of the reparation of the human race. 
 
 " The sixth month" is generally computed by interpreters from the conception of 
 Elizabeth. It was usual with the Hebrews, as well as with the Romans, to compute 
 time from some very remarkable epoch or occurrence. The conception of the 
 Baptist, which was the inception of a new order of things, the beginning of a second 
 and more exalted creation, whereby God was to renew the face of the earth, was 
 deservedly regarded as the most remarkable occurrence from which to date the con- 
 ception of the Son of God. Moreover, God wished that the relations between John 
 the Baptist and his Eternal Son should be so intimate that the years of the latter 
 should be counted in connexion with the former. This " sixth month" is understood 
 as completed, and the order of events so arranged, that John, who was to be our 
 Lord's Precursor, to bear testimony of Him in due time, could commence to do so 
 even from his mother's womb (v. 41). 
 
 ° The Angel Gabriel." The same who had promised Zachary a son {v. 13). 
 Although of the highest rank of Archangels, he is still called an Angel by St. Luke, 
 as this latter term designates his office of messenger, which, in this instance, was the 
 highest privilege he could enjoy. " Gabriel" signifies the strength of God, well 
 befitting him who was to announce the coming of the Almighty. The same messen« 
 ger who predicted to Daniel the coming of the Son of God at a distant futurity, i\ 
 now employed to announce His immediate coming in the flesh. To an "Angel" was 
 this exalted message to an immaculate Virgin appropriately intrusted. 
 
 " Sent from God," immediately without the intervention of any higher angelic 
 spirit, as when he was formerly sent to Daniel (viii. 16), to show the great importance 
 of the mission confided to him. " God," the Blessed Trinity, this mission being an 
 actus ad extra, common to the three Persons of the adorable Trinity. 
 
 " To a city of Galilee named Nazareth." It was situated in Lower Galilee, in the 
 Tribe of Zabulon (see Matt. ii. 23). 
 
 27. " To a virgin espoused to a man." The Greek word for "espoused" {pe^vq- 
 jT€vjj.€vr)v), also means, married, a signification the word bears (chap. ii. 5), (see Matt. 
 i. 18). The word is meant to convey, that although married, she continued a virgin, 
 free from all carnal intercourse or defilement. 
 
 " Whose name was Joseph." The Holy Ghost designates him as " a just man" 
 (Matthew i. 19). He was fitly typified by the great Patriarch Joseph, whose affecting 
 history is recorded (Genesis xxvii. — 1.) The life of the one may be regarded as the 
 counterpart of the life of the other. Both were singular models of chastity, of 
 patient endurance, and of all supernatural virtues. The Joseph of Egypt, preserving 
 food for his people, plentifully supplied them with bread in the day of dire distress. 
 Our Joseph guarded the Bread of Life, which he gave to a famishing world. The 
 power which Pharaoh bestowed on the Patriarch Joseph, though very great, was 
 
14 COMMEISTAKY OJN 
 
 but a feeble type of the great intercessory power of our Joseph, who, next to his 
 Virgin Spouse, exalted to an inconceivable degree above all created beings, is 
 our most powerful intercessor in the high court of heaven. As Pharaoli of old, when 
 the famishing multitudes cried to him for bread, referred them to Joseph, " Ite ad 
 Joseph " (Genesis xli. 55); so does the Almighty refer us in our spiritual necessities 
 to His foster-father, the guardian and protector of His helpless infancy, when he 
 was forced to fly from the wrath of a sanguinary tyrant. To us does he say, as 
 Pharaoh said of old, " Ite ad Joseph." 
 
 " Of the house of David." A descendant of David, from whom the Messiah was 
 to spring. Joseph and Mary were both of the family of David (see Matthew i. 16). 
 What the Angel says (v. 32), " The Lord God shall give him the throne of his Father 
 David," was said of our Lord in virtue of His maternal descent, for He had no father 
 on earth. Mary, His mother, must therefore be of the same family of David with 
 her husband Joseph, who is also called elsewhere, " the Son of David" (Matthew i. 20), 
 and said to be " of the house and family of David" (ii. 4). 
 
 " And the virgin's name was Mary." St. Jerome (de nom. Heb.), tells us, that 
 "Mary," in the Greek, Mapia/u,, an indeclinable noun, derived from the Hebrew 
 Miriam, signifies, in Hebrew, "Star of the Sea" also, bitter sea ; and in Chaldaic, Lady: 
 Both meanings admirably befitting her who is the glorious Queen of Heaven 
 and Earth, and our Star to guide us amidst the storms and darkness of this world to 
 the haven of eternal security and rest. At all times, Christians address the Blessed 
 Virgin with the peculiar title of Our Lady. St. Bernard tells us, that of such virtue 
 and excellence is this name, " that the heavens exult, the earth rejoices, and the 
 angels send up hymns of praise when the name of Mary is mentioned " (Horn, super 
 missus est) ; and in the same place this seraphic advocate of Mary calls on those whc 
 are in tribulation of mind or body, " to look up to this Star, to call on Mary," &c 
 There is no ether name, after the adorable name of Jesus, so venerable, so calculatec 
 to inspire all saints and sinners with such hope, such unbounded confidence during 
 life, and especially at the decisive moment of death, when the devil, knowing he has 
 but a short time, puts forth all his strength to compass our ruin. Then it is, that 
 she who is powerful {ipsa enim potens est), shall shield her devout children under the 
 protecting shadow of her wing, and put to flight our infernal adversary. 
 
 28. " And the Angel being come in." From this it is commonly inferred, and 
 indeed, it is asserted by the Holy Fathers, that the Angel found the Blessed Virgin 
 alone in her private closet. Although there is nothing said here of how she was 
 occupied, it is regarded as certain that she was not idle, but rather occupied with 
 some employment becoming a pure virgin. Not unlikely, she was engaged in 
 prayer, as she is usually represented in all pictures of the Annunciation, and in 
 devotional exercises having reference to the long-expected Messiah, the future deliverer 
 of her people. St. Ambrose (L. 2 in Lucam) remarks, " She was alone in her private 
 closet, where no man could see her, but only an Angel could find her." It is generally 
 supposed that, owing to the angelic gift of subtilty, the Angel having invisibly 
 penetrated the walls of her dwelling, and appearing in a visible form, reverently and 
 on bended knees, saluted as his Queen, Her who was shortly to be constituted Queen 
 of men and angels. Some hold that this occurred in the silence of night, while she 
 was engaged in prayer, before retiring to rest. It was at this hour also Christ was 
 born. It was "while all things were in great silence, and the night was in the 
 midst of her course, thy omnipotent word leapt down from heaven from thy royal 
 throne" (Wisdom xviii. 14, 15). Likely, he filled the chamber with heavenly 
 
 
ST. LUKE, CHAP. I. T5 
 
 effulgence, as happened when the Angels announced the birth of the Son of God to 
 the shepherds (ii. 9). 
 
 " Said to her." " To her," should likely be connected not with " said," but with 
 " being come in, to her," or where she was alone in secret (as it is in the Syriac, and 
 found in Holy Fathers, Ambrose, hie, and St. Bernard, on the words, missus est.) " Said, 
 Rail, full of grace," &c," ingressus Angelus adeam, dixit; ave gratia plena," &c, employing 
 the very words communicated by Gk>d, when sending him on this most solemn and 
 
 important message. 
 
 "Hail." The corresponding Hebrew form, shalom lach, which latter form very 
 likely was used by the Angel, iipr)\n\ <roi, pax iibi, signifies, peace to thee ; or," joy to thee, n 
 and may be either precatory of good, " may joy or peace be to thee, pax vel gaudiutn. 
 sit tili" wishing her the abundance of all blessings, spiritual and temporal, or 
 congratulatory, on account of the abundant blessings of peace and joy she already 
 possesses, "pax vel gaudium est tibi." In this form, which was usual with the 
 Hebrews at the meeting of friends, the Angel conveys to the Virgin, that his entrance 
 was of a pacific character ; that he was a good and not a bad Angel ; the bearer of 
 joyous and not of evil tidings, such as the Angels afterwards came to announce, at the 
 birth of the Son of God, u Peace and tidings of great joy to all the people." St. Luke 
 instead of tiprjvt) <roi, employs x at P c > which latter form vas more conformable to the 
 idiom of the language then in use. The same is used by our Lord, or rather, His 
 words are so rendered (Matthew xxviii. 9). In this salutation, the Angel accom- 
 plished four things: — 1. He reverently salutes the Virgin ; 2. He propounds the 
 subject of his message (v. 31) ; 3. He points out the mode of its accomplishment 
 (v. 35) ; and thus, 4. He replies to the difficulty (v. 34) which presented itself to the 
 mind of the Virgin. Some of the Holy Fathers (Origen, Horn. 6 in Lucam; Bede and 
 Ambrose, hie) observe, that the whole message was singular and extraordinary, such 
 v^as was never before addressed to any human being. 
 
 " Full of grace," gratia plena. This is the rendering given by all Catholics of tbe 
 
 Greek, KcxaptTco/Acvr/, which is the Perfect Passive participle of ^api-row. This transla- 
 
 « tion is confirmed by the authority of the Fathers, and by the most ancient copies of 
 
 ; Ithe Bible. It is the same in the Syriac and Arabic versions. Protestants, while re- 
 
 : jecting the Vulgate rendering, differ nearly as widely among themselves on this point as 
 
 . they do from Catholics. Hardly any two of them agree on the precise translation of the 
 
 word, which is found only in another passage of the New Testament (Ephes. i. 6) 
 
 exapt-Twcrev rf/xas, and rendered gratificavit nos, made us acceptable. Besides the unani- 
 
 > mous consent of the Fathers, the Catholic or Vulgate rendering, gratia plena, can be 
 
 established on intrinsic grounds as well. The word, /cexaptTw/AO'^, literally rendered, 
 
 * would signify, one made pleasing {gratificata), which involves {a) the state or condition 
 
 of being thus rendered pleasing ; and (b) the quality or thing that renders us 
 
 pleasing. Now, that which makes us pleasing to God, is sanctifying grace,; henc« 
 
 sanctifying grace is involved in the word, K€^aptTO)/u.€KJ/. Secondly, the fulness of grace 
 
 is conveyed in the very form of the verb ; for, as is known to all Greek scholars, 
 
 verbs terminating in ow, always denote plenitude, abundance either communicated or 
 
 received or possessed, according as the verb may be used in the Active or Passive 
 
 voice, as might be illustrated, if necessary, by numerous examples. Hence, on this 
 
 principle, Kexapiroj/xevr], denotes abundance, fulness of grace. Again, from the Angel's 
 
 omitting to address the Virgin by the ordinary name of Mary, it is clear he applies 
 
 Kexapt-TOifievr] to her as her peculiar title, her distinguishing characteristic epithet, appJ* - 
 
 cable to her alone, and to no one else, as our Lord is called, the Just One ; Solomon 
 
 the TTl.se One, because possessing these qualities in a degree not reached by any otb«* 
 
 •v- 
 9 
 
 v 
 
16 COMMENTARY ON 
 
 human being. So here the application of KexapLTcofievrj to the Blessed Virgin, never 
 before applied to any one else, shows she possesses the quality or plenitude of grace 
 conveyed in the word, peculiar to herself alone, and distinguishing her from the rest 
 of mankind. 
 
 Although "full of grace " is applied to our Lord (John i. 17), and to St. Stephen 
 (Acts vi. 8), still we must bear in mind, so far as our Lord is concerned, there can 
 be no parallelism, since the plenitude must be interpreted, having due regard to 
 persons ; and hence, in our Lord, the plenitude of grace was, as St. Bonaventure 
 observes, the fulness of the great, inexhaustible fountain, plenitudo superabundantia, 
 while in the Blessed Virgin was the fulness of the great river next the source 
 or inexhaustible fountain, plenitudo prcerogativce, and in all the rest of men, a 
 plenitudo sufficientia, the rivulets sharing it in a limited degree, sufficient to procure the 
 salvation of them all. As regards St. Stephen, besides that the fulness of grace pre- 
 dicated of him only denotes the grace required for him as minister and witness of God, 
 and in regard to her it denotes the abundance of grace required for her dignity of 
 Mother of God, Tr\r)pr]<s x a P lT0 ^ ls n °t applied to him as his peculiar designation, as 
 KexapiTwfxevrj, is to the Blessed Virgin. That the term, K€xapiTu>p.€vr], is assertive of her 
 present state of acceptableness, owing to the fulness of grace she possesses, and not 
 precatory of good in regard to future favours, is clear from the Greek which is in 
 the passive past tense, and refers to past occurrences, the effect of which remains 
 to the present. In the present instance, there is no limit to the period past ; and 
 hence, it implies, that the Virgin was "full of grace" from the very first moment of 
 her conception or existence. The words, "full of grace" then imply — 1st, perfect 
 exemption from all sin, original or actual, even the slightest, and all inclinations to 
 sin, from all passions whatsoever leading to sin ; 2ndly, the possession of all virtues, 
 of all graces, in a degree so supereminent, that no virtue, no grace, no gift of the 
 Holy Ghost was ever granted to any one that she did not possess in an eminent 
 degree, although the exercise of them might not always take place. So that every 
 action of her life was virtuous, praiseworthy, and she attained eminence in grace and 
 sanctity to such a degree as rendered her worthy to conceive in her sacred womb and 
 receive within her, the source and fountain of all grace and sanctity, the eternal Son 
 of God Himself (Lucas Brugensis, and Menochius). Suarez, quoted on this 
 passage by A. Lapide, asserts, that at the first instant of her conception, the Blessed 
 Virgin received a greater grace than Was ever conferred on the highest angel, and 
 owing to her perfect correspondence and faithful co-operation from her conception 
 till the hour of her death, she acquired such degrees of grace and merit as exceeded 
 that of all angels and men together, and God, therefore, loved the Blessed Virgin 
 more than the entire Church, militant and triumphant, including men and angels. 
 
 " The Lord is with thee." This was an ancient form of salutation in use among the 
 Jews (Judges vi. 13 ; Euth ii. 4). The words are understood by some commentators 
 of the future abode of our Lord, in her chaste womb, in the mystery of the Incarna- 
 tion, which it is clear from v. 31, did not yet take place. But taken in connexion 
 with the context, and the words, "full of grace" " blessed art thou amongst women," 
 which are in the present, the phrase must be understood of her present condition. 
 They express the cause of her being "full of grace." She was so, because " the Lord 
 was with her" These words imply a singular and special assistance on the part of 
 God, which preserved her from all sin, filled her with all grace, and fitted her for 
 the great end for which she was destined. The words, " the Lord is with thee" and 
 the like, both in the Old Testament and in the New, when uttered by God, or by one 
 commissioned by Him, always denote a special assistance on the part of God, and 
 
ST. LUKE, CHAP. I. 17 
 
 His presence with the person addressed, for the purpose of effectually accomplishing 
 the end for which such assistance is given (see Murray, de Eccles. vol. i., 200-214). 
 Hence, as the end, for which these graces were conferred on the Blessed Virgin, was 
 the most exalted, that God ever accomplished, viz., the Incarnation of His Son, these 
 graces, which thus fitted her and rendered her worthy, were the greatest ever conferred 
 on any mere creature. The words, however, although denoting the present abund- 
 ance of grace arising from God's special favour and assistance, very likely, imply also 
 God's special future dwelling in her in His Incarnation, in view of which the present 
 graces were so abundantly given, just as the following words, " Blessed art thou 
 amongst" &c, although referring to the present, clearly have reference to the future 
 Incarnation : for, it is with reference to it, St. Elizabeth addresses the Virgin in these 
 identical words, after she had received the Son of God within her sacred womb 
 {v. 42). 
 
 " Blessed art thou among ivomen." These words are omitted in some few MSS., the 
 Vatican among the rest. But they are found in most MSS., and generally quoted by 
 the early Fathers. Blessed by the Lord, who is with thee. This benediction is sub- 
 joined, as the effect of the Divine favour, and implies the amplest gifts and benefits 
 bestowed on her by God at the present moment. It does not refer to the great 
 respect and reverence which the Blessed Virgin was to receive from men in after 
 ages. The form, " benedicta tu" is, by a Hebrew usage, equivalent to, " benedicta es." 
 For, the Hebrews employed the demonstrative pronoun in place of the verb substan- 
 tive of the present tense ; and she was thus blessed at that moment in the singular 
 graces she then possessed, that rendered her worthy to be the dwelling-place of the 
 Son of God, and of the destination in store for her, to be immediately accomplished. 
 
 " Among women." Above all other women. The comparison is not between her 
 and the rest of mankind, but only between her and all other women. Hence our 
 Lord is not included in the comparison. This benediction contains a tacit opposition 
 to the curse pronounced against women in general (Genesis iii. i6) ; and the special 
 benediction, which distinguishes the Blessed Virgin from all other women, consists 
 in her being a mothor and a virgin at the same time ; a virgin, whose great purity 
 and humility attracted from heaven into her sacred womb, the God of all sanctity ; 
 the mother, of the Eternal Son of God. She has all the blessings, and none 
 of the losses. She was blessed beyond virgins, widows, mothers ; beyond virgins, 
 who have the curse of sterility ; beyond widows, who while gaining the blessing 
 of freedom of mind, suffer the loss of society, while she with the greatest freedom, 
 enjoyed the society of her holy and chaste spouse Joseph ; beyond mothers, who with 
 the blessing of fecundity, suffer the loss of virginity. Mary had the one without 
 losing the other. From v. 31, it is clear, the Incarnation had not yet taken place. 
 Hence, the special blessedness here predicated of Mary, had reference to her future 
 destination to become Mother of God, and to her having been so prepared by God 
 with such an abundance of grace and the gifts of sanctity, as rendered her fit to 
 become His dwelling-place, — an incomparable blessing which was immediately to be 
 conferred on her. 
 
 29. " Who having heard" The ordinary Greek has — iSowa — having seen him. 
 This reading is preferred by St. Ambrose, as if it meant to convey, that the sight of 
 the Angel, his brilliant appearance in the form of a young man — a form to which she 
 was unaccustomed, although, doubtless, often before favoured with visions and con- 
 versations of angels — caused this pure virgin uneasiness. " But mark the Virgin by 
 her bashfuluess ; it is the habit of virgins to tremble and to be ever afraid at the 
 
18 COMMENTARY ON 
 
 presence of man, and to be shy when he addresses her. Mary feared even the salu- 
 tation of an angel" (St. Ambrose). The Greek reading may be easily united with 
 the Yulgate, " having heard," and both together will convey the full sense of the pas- 
 sage. The Blessed Virgin was troubled at seeing the brilliant form of the young mau, 
 but she was still more so, when she heard the eulogistic language he addressed to 
 her, which jarred on her humility and modesty. From the text it is clear, that it was 
 the icords of the Angel that chiefly caused her uneasiness. " She> teas troubled at his 
 saying." This humblest of virgins was troubled at the praises bestowed on her, 
 while she regarded herself as undeserving of any praise whatsoever. It may be, 
 too, that she had some fears regarding the design and tendency of such language. 
 For, she could not have failed to remember how another Angel, putting on the 
 appearance of light, seduced another virgin, Eve, and entailed on mankind all the 
 ills to which flesh is heir ; and very likely this was the train of thought referred to 
 in the words, "and thought with herself what manner of salutation this should be." The 
 Greek for " thought" means, "reasoned" with herself, with calm deliberation, imply- 
 ing that she retained the full use of her faculties, the disturbance notwithstanding. 
 Unlike Eve (Genesis iii. 2), she prudently refrained from speaking or making any 
 reply until she could more clearly see what was meant, before rejecting or accepting 
 this salutation. " What manner of salutation this should be" of which she deemed her- 
 self unworthy. She seriously meditated whether it was sincere or deceitful, illusory 
 or divine. 
 
 30. "And" means, then, "the Angel said to her : Fear not, Mary ," &c. The Angel 
 enlightened by God, saw the thoughts that passed through her mind. He might 
 have divined the same from her countenance, hesitation, &c. Her virginal modesty 
 was disturbed at the sight of a young man suddenly appearing in her presence ; her 
 profound humility, at the language of praise addressed to her. Seeing this, the 
 Angel tells her to fear neither his appearance, nor his words. Having addressed her, 
 at the commencement of the salutation, with the high and exalted epithet, of, "full 
 of grace ," he now addresses her familiarly by her well-known name of " Mary," con- 
 veying, that she was well known to him, and that she, and she alone, was the person, 
 to whom he was sent on a message from God. 
 
 "For thou hast found grace with God," and therefore, sure of His Divine protec- 
 tion. In these words is assigned the reason of the high eulogium passed on her, 
 while they would, at the same time, calm her uneasiness. As "full of grace" &c, 
 she was acceptable to God, beloved by God — how unworthy soever, she might seem 
 in her own eyes — to whose gratuitous favour, enriching her with all grace and merit, 
 all this was due. In these words, the Angel expresses what was omitted in the words, 
 "full of grace ," viz., that it was in the eyes of God, she was so. 
 
 31. The Angel now shows the effect of her being thus singularly pleasing to God, and 
 also furnishes a proof demonstrating how she was blessed beyond all other women. 
 "Behold thou shalt conceive." " Behold," points to something new and unexpected, which 
 was to occur at once. It also points to the fulfilment of the PrQphecy of Isaias, and 
 conveys that she was the virgin referred to by Isaias seven hundred years before. 
 " Behold a virgin shall conceive^ &c. (Isaias vii. 14.) " Thou shalt conceive," " Thou 
 shalt bring forth," " Thou shalt call," &c, are the identical words employed in the 
 Prophecy of Isaias, with a change of person. 
 
 " In thy womb," to show there was question of real, physical conception of Him as a 
 child, whom she had long borne in her heart. It shows, our Lord took real flesh in 
 
ST. LUKE, CHAP. I. 19 
 
 y 
 
 the chaste womb of the Virgin, as happens in all other conceptions in the womb of a 
 •woman. 
 
 11 And bring forth a son," who, in virtue of His conception and birth, shall be 
 really your son, and you really His mother. " And thou shalt call His name Jesus." Thou, 
 preferably to Joseph, as thou art His real mother, and He has no father on earth 
 (see Matthew i. 23). 
 
 32. " He shall be great." By the union of the human nature with the Divinity at 
 His conception and Incarnation, "He shall be great" by nature; that is, He shall be 
 absolutely and intrinsically, the greatest human being in existence, being Himself 
 God as well as man. Unlike John, who was "great before the Lord " {v. 15), He Him- 
 self shall be that Lord who conferred limited greatness on John. 
 
 " And shall be called the Son of the Most High." He shall really be and shall be 
 recognised and proclaimed, both in life and death, but especially after His glorious 
 Resurrection and Ascension, by angels, men, and devils, the Eternal Son of God. 
 
 " And the Lord God shall give unto Him." He shall not obtain it by violence, 
 tyranny, conquest, or unjust means of any kind, but He shall receive from the 
 Lord Himself, " through whom kings reign," the peaceable and abiding possession, as 
 legitimate heir, of, " the throne of David his father," that is, the throne promised to 
 David, and given to him in his seed, Christ (Psa. cxxxi. 11; 2 Kings vii. 12; 
 Isaias ix. 6, 7 ; Amos ix. 14), not the temporal throne, on which Christ did not sit, now 
 transferred to a stranger, Herod, but the spiritual throne, of which David's temporal 
 throne was a mere type, a mere shadow. Hence, Christ is often called "David" 
 by the Prophets (Jeremias xxx. 9 ; Ezechiel xxxiv. 23 ; xxxvii. 24, 25 ; Osee iii. 5). 
 No doubt, the Blessed Virgin was well acquainted With these promises; and 
 hence, as all the Jewish people were at this time expecting the Messiah, who was to 
 restore and raise up the throne of David (Mark xi. 10), that had by this time passed 
 into the hands of strangers, she at once concluded that the Angel referred to His 
 coming. Our Lord was said, in another sense, to sit on the throne of David, inasmuch 
 as His reign was, in the first place, to commence with those, over whom, David, from 
 whom he and they had sprung, had reigned — " the lost sheep of the house of Lsrael " — 
 and from them to extend to all the tribes of the earth. 
 
 "His father." Our Lord was the lineal descendant of David. In Him, the 
 promises made to David were to be fulfilled. 
 xjC^yO *\ Aind He shall reign in the house of Jacob." His reign will not be confined to merely 
 two tribes, as happened some of David's successors. It shall comprise the twelve 
 tribes of Israel, the sons of Jacob. It shall also embrace the spiritual Israel, who 
 are to be aggregated to the Church from all nations to the end of time (Apoc. iv. 7-9). 
 Jew and Gentile shall be united under Him (Osee i. 11). 
 
 This power was granted the Man-God at His conception, partly, exercised in life, 
 but consummated after His glorious Ascension, when He sat at the right hand of Ws 
 Father in glory. 
 
 " For ever." Unlike David, who reigned only forty years ; whose kingdom after 
 him was subject to division, casualties and interruptions, and at length ceased in the 
 days of Herod, He shall reign of Himself, and not through successors like David, 
 The duration of His reign shall be eternal, not waiting to be succeeded by a better. 
 It shall be absolute, and not contingent and conditional, like David's (Psa. 
 «xxxi. 12). 
 
 33. " And of His Kingdom there shall be no end," more fully explains and corro- 
 
20 COMMENTARY ON 
 
 borates, "forever." It shall never terminate either as to the Ruler or His subjects, 
 either in this world or in the world to come. This was the eternal duration promised 
 to David in his seed, Christ (Psa. lxxxviii. 4, 5, 30, 36, 37; Daniel ii. 44; vii. 14). 
 
 34. "And Mary said to the Angel " — she now knew him to be an Angel from God — 
 " How shall this be done ? " This question she puts not from a feeling of unbelief or 
 distrust, like Zachary, who said, "How am I to know this ? " or, what sign do you give 
 me of this event regarding which I entertain some doubts ? Mary did not doubt. 
 She fully believed, "blessed art thou that hast believed" (v. 45). She sought for no 
 sign. She only prudently wished to know the order of the compliance which was 
 sought from her (Yen. Bede). She believed the announcement, but only doubted in 
 regard to its accomplishment, consistently with her vow of chastity known to God, 
 of whom Gabriel was the messenger accredited to her. 
 
 " Because I know not man" viz., her husband Joseph, or any other. These words 
 convey, that she would not, or rather could not, consistently with her duty to God, know 
 him ; ' otherwise, supposing it to be lawful for her to know him at any time, as 
 it was hereafter she was to conceive, "thou shalt conceive," there would be no meaning 
 in her question, since the Angel might rejoin; you can for the purpose of conception 
 know him hereafter. The present tense, " I know not," embraces all time, past, 
 present, and future. Thus we say of a man, who resolves not to drink wine either 
 now or at any future time, he does not drink wine. In the present instance, the words 
 have a future reference. For, the Angel does not say, " thou dost now conceive," but, 
 "thou sJialt conceive," arising from future agency. The Holy Fathers and Commen- 
 tators infer from this, that Mary had made a perpetual vow of virginity. Indeed, 
 this is implied in the question, " how shall this be done ? " since such a vow is the only 
 thing that would make it impossible in a moral sense, that is to say, unlawful for her 
 to conceive of her husband in the ordinary way (there being no precept or law to 
 inhibit it) ; the only thing that could secure inviolably her firm purpose to observe 
 the virtue of chastity. When it was she made this vow, which is also attested by a 
 most certain ecclesiastical tradition, is uncertain. It is most likely, before her 
 espousals — as is maintained by St. Augustine — and that having apprized the chaste 
 Joseph of it, she engaged in marriage with him on the condition of securing her 
 chastity. It was not the custom with the Hebrews to make such vows. Hence, 
 Mary espoused Joseph, who, far from attempting to deprive her of what she vowed, 
 would rather guard and protect her against any attempts on the part of others. She 
 fully believed the words of the Angel, from whom she clearly learned that she was to be 
 the mother of the long-expected Messiah. She knew that she had vowed chastity to 
 God. She also knew that " a virgin was to conceive and bring forth a Son" (Isaias 
 vii.) Hence, she inquires, not from curiositj', but from an anxiety to know, the order 
 of divine economy in the accomplishment of an event in which she herself was to be 
 prominently instrumental, and also from a feeling of anxiety lest she might suffer in 
 chastity. She continued an Immaculate Virgin, etiam post partum. " She read," says 
 St. Ambrose, '.'behold a virgin shall conceive, but how, she had not hitherto read." 
 " How great must have been the Virgin's love for chastity, since for its preservation, 
 she would forfeit the most exalted dignity of Mother of God" (St. Anselm). It was 
 only after the assurance that her virginity would be intact, she consented, " Ecce ancilla 
 Domini," &c. 
 
 35. The Angel now informs her of the mode in which the mystery can be accom- 
 plished without detriment to her virginity, and thus calms her apprehensions on that 
 
 * 
 
ST. LUKE, CHAP I. 2 J 
 
 head. " The Holy Ghost" — whom thou hast already with thee, by the superabundance 
 of grace, producing in thee effects different from fecundity, which He is now to super- 
 add — i gfrall come upon thee." Shall descend from Heaven, to impart to thee new 
 efficacy, fecundity, and miraculous powers of conception. 
 
 " And the power of the Most High shall overshadow thee." These words are explana- 
 tory of the preceding, showing the peculiar way in which the Holy Ghost was to 
 descend on her, viz., hy His Almighty power, imparting to her the efficacy of 
 conceiving a Son in her womb, without passion or carnal corruption of any kind, 
 chastely supplying the place usually assigned to man in human conception, forming 
 out of the chaste blood of the Yirgin a perfect human body, into which was simul- 
 taneously infused a created soul, and at one and the same indivisible instant, both 
 body and soul, perfect man, united under one personality to the Divine Person of the 
 Eternal Word. The peculiar metaphorical meaning of €7rio-/aacrei, " overshadow" as 
 expressive of this wonderful conception by the Virgin through the power of the Holy 
 Ghost, is differently explained by Commentators. Literally, the word means, to 
 overshadow, to surround, to assist and exert an influence, as here. Some explain it : 
 the Holy Ghost shall invisibly and mysteriously accomplish this in such a way, that 
 no one can perceive it, just as a cloud prevents us from seeing beyond it. Others 
 explain it thus : as the clouds discharge rain and fertilize the earth, so shall the 
 Almighty power of God render thee fruitful, and cause thee to conceive in thy womb. 
 But whatever maybe the peculiar reason for using the word, " overshadow," one thing 
 is clearly denoted by it, viz., that the Holy Ghost will miraculously cause her to 
 conceive a son in her womb without human intervention or carnal corruption of any 
 sort. Although the Incarnation of the Son of God is common to the entire Blessed 
 Trinity, as being an actus ad extra, it is by appropriation ascribed to the Holy Ghost, 
 as being an act of boundle-s love, just as acts of wisdom are appropriated to the Son ; 
 of power, to the Father. 
 
 "And therefore also the Holy, which shall be born of thee," &c. The Greek for " bom" 
 is yeww/xevoi/, what is born or rather conceived ; for it is of the conception by the Virgin 
 the Angel is treating. The present is employed, as the conception is to take place 
 immediately, and is virtually present. " The Holy" is used in the neuter ayiov, 
 sanctum, to convey, that, taken in its total comprehension, this holy offspring, would 
 not merely be man, but God also. (St. Gregory, St. Leo, &c.) The masculine, qui, 
 would naturally refer to man. The words mean : therefore, in virtue of this pure 
 operation of the Holy Ghost, without the intervention of man, the Being to be 
 conceived, and, in due time, brought forth in this pure and holy way, free from all 
 corruption and defilement, "shall be" in reality in consequence of the union of the 
 Divinity with the Humanity, " the Son of God," and "shall be called," such, shall be 
 proclaimed and acknowledged all over the world, to the end of time, as the Son of 
 3 od, the same who was begotten of the Father by an eternal generation. 
 
 " Shall be born of thee." The words, " of thee," which express the real conception 
 of our Lord in the Virgin's womb, are generally missing in Greek MSS. 
 
 36. " And behold thy cousin Mizabeth," &o. The Angel from himself adduces the 
 example of the supernatural and miraculous conception by Elizabeth of the Baptist, 
 not for the purpose of begetting faith in the Blessed Virgin, who had already 
 believed, but only to strengthen her faith in the still more miraculous and exalted 
 privilege of fecundity conferred on herself. God has shown His miraculous power 
 on Elizabeth, who being beyond the age of child bearing, and moreover, barren, 
 could not therefore, naturally conceive a son. As then Elizabeth, old and sterile 
 
22 COMMENTAEY ON 
 
 ^ 
 
 conceived against nature; so, the Virgin's humility ought not to shrink from a 
 similar blessing being conferred on herself. As her kinswoman was blessed; so 
 might she also. The Angel refers to the example of Elizabeth, preferably to the 
 miraculous instances of child bearing in past ages — Sara, Eachel, Rebecca, &c, 
 because the example of Elizabeth was present to her, she could see her pregnancy, 
 and did so in a few days; and moreover, being of a domestic and family nature, it 
 would be more apt to affect her. 
 
 " Thy cousin Elizabeth." Elizabeth, whose father was of the Tribe of Levi, "she 
 was of the daughters of Aaron" {v. 5), might be cousin to Mary, of the Tribe of Juda, 
 inasmuch as one of Elizabeth's parents in the maternal line, might have married a 
 man of the Tribe of Juda, and vice versa, which was not prohibited save in case of 
 heiresses. Thus Joiada, High Priest, married Josebeth, of the Tribe of Juda (2 Paralip. 
 xxii. 11), David married Michol, daughter of King Saul, of the Tribe of Benjamin. 
 
 " This is the sixth month." She is advanced in her sixth month of pregnancy, 
 which now cannot be concealed. " That is called barren" who has been barren, and 
 has been " called ," and reputed, and well known to be such, by all, so as to go by 
 the name of the barren one. And, as she who was remarkable for her barrenness, has 
 conceived a son, and that at a time, when another natural obstacle intervened, viz., 
 old age; there is nothing repugnant in your becoming a mother, still remaining a 
 virgin; since in both cases, it is the effect of the power of God. 
 
 37. " Because with God no word is impossible." By " word" some understand His 
 promise ; He is able to fulfil everything He promises. Others, understand it of a 
 thing ; a sense quite common in SS. Scriptures. For, with God to say, is to do. 
 Nothing within the range of possibility exceeds His power. Hence, Tie can as easily 
 bring about miraculously and supernatu rally the conception of a son by a virgin, as 
 by an old woman, who was also naturally sterile. If there be any thing, which God 
 cannot do, such as to deceive, to tell a lie, these are exceptions from the general 
 assertion regarding God's omnipotence; since they are excepted not only by Scripture 
 itself, but by the very nature of things and their absolute repugnance to the attributes 
 of God. Such exceptions, if included within the range of God's omnipotence, would 
 prove God was not omnipotent, but absolutely impotent; since they would prove Him 
 not to be God at all (St. Augustine de Civitate Dei, c. 10, and contra Faustum, 
 Lib. 26, c. 5). 
 
 38. It was only after she was informed that this great mystery was to be 
 accomplished by the operation of the Holy Ghost, without detriment to her virginal 
 chastity, she gives her consent, upon which hung the destiny of the world — a consent 
 which Heaven was awaiting with breathless expectation. For, had she refused assent 
 to the words of the Angel, most probably, the world would never have been redeemed. 
 
 "Behold the handmaid of the Lord." "Behold," here I am ready for the divine 
 command — a form usual among the Jews. Behold I am at hand, " the handmaid of 
 the Lord," ready, at His disposal, to be dealt with, as He pleases, placing myself and 
 my services in His hand. He is my Sovereign Lord, having full power, control and 
 authority over me ; Jam Sis servant. All the singular gifts and priceless privileges 
 already conferred, and still destined for me, are His, the gifts of His grace and 
 Sovereign beneficence. I surrender myself into His hands. I give myself over to 
 His will ; let Him do with me what He pleases. " Behold" &c, may also mean, I 
 acknowledge myself as the " handmaid of the Lord," and therefore, bound not to 
 disobey or contradict, but to execute His will ; or, I offer myself to the Lord, to act 
 
ST. LUKE, CHAP. I. 23 
 
 as His obedient handmaid. I even wish that what He proposes be done. " Be it 
 done unto me according to thy wordy In the depth of her humility, she refrains from 
 recounting the things spoken to her by the Angel, so full of her praises : she merely 
 sums up all in the brief phrase, "according to thy word," as thou hast stated 
 or promised, I am ready to become Mother of God, my chastity being secured. 
 Undoubtedly, the Virgin, specially enlightened from above, understood fully the nature 
 of the Angel's announcement and message. What an example of humility the 
 Virgin leaves us here! She is addressed, as "full of grace" destined to become 
 Mother of God ; she calls herself, Sis handmaid; of obedience, ready as His handmaid 
 to do what God pleases ; of modesty, charity and thorough resignation to the 
 
 Divine will. 
 
 No sooner had she uttered these words of consent, than the Holy Ghost formed 
 out of her pure blood in her chaste womb, a body, perfectly and in every respect 
 organized, which at the same indivisible instant was animated by a created rational 
 soul ; and at one and the same instant, this body and soul, perfect man, was united 
 to the Person of the Divine Word, before it began to subsist by human personality. 
 For it subsisted in the Personality of the Son of God alone. It had no human 
 personality, but only the Personality of the Eternal Son of God, who became united 
 not to the human Person — for there was no such — but to the human nature of Christ. 
 It was after the Virgin uttered these words, and not before, the mystery of the 
 Incarnation took place, as is clear from the entire context. Almighty God, who 
 disposes all things sweetly, was pleased to await the Virgin's consent, before His 
 Eternal Son took flesh of her. Had she refused, it is hard to say, what might have 
 become of the human race. How the Powers of Heaven must have hung with awful, 
 wonderful suspense upon the expression of the Virgin's consent ; and how much are 
 we indebted to her whose consent to the will of Heaven has been instrumental in 
 procuring for us the ineffable blessings of Redemption ! At the Almighty's original 
 "fiat " the first creation sprang into existence. On the Virgin's "fiat" was made to 
 depend the second and more sublime Creation in the work of Redemption, and 
 reparation of the blighting evils entailed by sin on the original creation. 
 
 " And the Angel departed from her" having now successfully discharged his mission, 
 which concluded with the ineffable Mystery of the Incarnation of the Son of God. It 
 is piously believed, that the Angel on bended knees addressed the Virgin ; by this 
 reverential posture, paying homage to her, who was in the designs of God, destined 
 to become soon the Mother of God, and Queen of the whole hosts of Heaven. 
 
 TEXT. 
 
 39. And Mary rising up in those days, went into the hill country with haste, into a city 
 of Juda. 
 
 40. And she entered into the house of Zachary, and saluted Elizabeth. 
 
 41. And it came to pass ; that when Elizabeth heard the salutation of Mary, the infant 
 leaped in her womb. And Elizabeth was filled with the Holy Ghost : 
 
 42. And she cried out with a loud voice, and said : Blessed art thou among women, and 
 blessed is the fruit of thy womb. 
 
 43. And whence is this to me, that the mother of my Lord should come to me ? 
 
 44. For behold as soon as the voice of thy salutation sounded in my ears, the infant in my 
 comb leaped for joy. 
 
 45. And blessed art thou that hast believed, because those things shall be accomplished 
 that were spoken to thee by the Lord. 
 
24 COMMENTARY ON 
 
 COMMENTARY. 
 
 39. " And Mary rising up in those days, went with haste" &r\ " Rising up," means, 
 preparing herself with great earnestness. " In those days" It is commonly thought she 
 did not proceed on her journey immediately after the departure of the Angel, and the 
 Incarnation of the Son of God, but that she devoted a few days to fervent prayer and 
 meditation, and humble thanksgiving for the wonderful things God was pleased to do 
 for and through her. This is conveyed in the words, " in those days." " Went with 
 haste." She did not loiter on the way, or indulge in idle conversations. The words 
 express the burning love and fervent charity which animated her, in the performance 
 of the duty she proposed to herself, " nesc(t tarda molimina gratia spiritus sancti" (St. 
 Ambrose). The grace of the Holy Ghost knows no such thing as tardy exertions or 
 preparation. " Into the hill country, into a city of Juda." This is generally supposed 
 to be, not Jerusalem, which, though built on a hill, was not in the hilly district, and 
 was in the Tribe of Benjamin ; but Hebron, a sacerdotal city assigned to the sons of 
 Aaron (Josue xxi. 11), distant from Nazareth, where the Virgin abode, about 80 miles, 
 or four days' journey. For, Jerusalem was distant from Nazareth three days' 
 journey. Others, with Patrizzi (Lib. iii., Dissert, x. c. 1), say reference is made to 
 Juta, a sacerdotal city in the mountains (Josue xv. 55), the difference in the 
 reading, as regards both Juda and Juta, being very trifling. Juta being an obscure place 
 in the time of St. Luke, the locality of it is mentioned, " the hill country." St. Luke 
 invariably puts the proper name of any city he speaks of in apposition to the common 
 noun; thus we have i( the city of Nazareth," i.e. called Nazareth; " the city of Joppe," i.e. 
 the city called Joppe (Acts xi. 5) ; " the city of Thalassa " (xxvii. 8). 
 
 This visit of the Blessed Virgin is generally supposed to have for object to con- 
 gratulate her kinswoman, Elizabeth, on the great blessing conferred on both, 
 and to discharge the pious office of attending on her who was so many years her 
 senior in point of years. It is also supposed, she was impelled to this by the Spirit of 
 God, in order that John might be filled with the Holy Ghost, as the Angel promised 
 (v. 15), by the presence of his Lord, and that Elizabeth and John might both testify 
 to the Incarnation of the Son of God. What an example of humility, as well as of 
 charity is set before us here by the Blessed Virgin ! The mother of the Creator, the 
 Queen of Angels and of men, visits her inferior and performs the offices of Charity 
 towards her ! It was not any doubts she entertained regarding the promise of the 
 Angel, that prompted her to go and see if things happened in regard to Elizabeth, as 
 the Angel declared; nor was it the mere desire to visit a kinswoman, as Theophylact 
 and others seem to maintain; nor was it feelings of curiosity either. No. " She went 
 into the hill country," says St. Ambrose, hie — " not as incredulous in regard to the 
 oracle ; nor as uncertain regarding the declaration made to her ; nor as doubtful in 
 regard to the fact adduced in confirmation of it ; but, rejoicing in the accomplishment 
 of her desire, religiously intent on discharging a duty imposed by kindred, and 
 hastening on her way under the impulse of joy." It is conjectured by some, that 
 she was accompanied on her journey by her chaste spouse, Joseph, or at least by 
 some female companion. As the Pasch was close at hand, Joseph likely went up 
 with her as far as Jerusalem, which was on the way from Nazareth to Hebron. It 
 may be, he remained there, and thus did not witness the salutation of Elizabeth, and 
 thereby learn the pregnancy of the Virgin, which cost him afterwards so much 
 mental anguish and uncertainty ; 6r, if he went the whole way to Hebron, God 
 arranged, for His own wise ends, that something prevented him from witnessing the 
 meeting of these singularly holy women. 
 
ST. LUKE, CHAP. I. 25 
 
 40. " The house of Zachary ," which was in the city of Juda, referred to, whether 
 Hebron or Juta, or whatever city it was. 
 
 " And saluted Elizabeth" The Virgin, as younger in point of years, showed her 
 respect for Elizabeth, her senior, by saluting her fiist. " The more chaste a virgin 
 is, the more humble should she be, and ready to give way to her elders " (Theophylact). 
 Zachary, being deaf and dumb, was not a subject for salutation. Hence, she saluted 
 Elizabeth, or, Zachary might have been absent. 
 
 41. "And it came to pass." The Evangelist uses theee words to convey that he 
 was about to relate something unusual and extraordinary. 
 
 " That when Elizabeth heard the salutation of Mary" &c. The effect caused by the 
 Virgin's salutation was twofold — the infant in his mother's womb, and Elizabeth 
 herself were filled with the Holy Ghost. " She first heard the voice of the Virgin ; 
 but, the infant was the first to feel the grace ; she heard in a natural way, he leaped 
 with joy on account of the mystery ; she perceived the arrival of Mary, he became 
 sensible of the presence of the Lord " (St. Ambrose). He was the more worthy, as 
 being destined to be the precursor of the Son of God ; and it was to him, as such, 
 the voice of the Virgin was, by divine impulse, first and chiefly addressed. Now, 
 was verified the promise of the Angel that " from his mother's womb, he would be 
 filled with the Holy Ghost" (v. 15), and through him his mother also was filled 
 with the same Spirit. It is clear it is to the same Spirit, viz., Holy Ghost, reference 
 is made in both places. Elizabeth herself attributes this, not to any natural cause, 
 arising from advanced pregnancy ; but, to the salutation of the Virgin, and this the 
 Evangelist wishes to convey here. " When Elizabeth heard the salutation," the 
 effects described followed. 
 
 " The infant leaped" The Greek for "leap," ia-Kiprria-ev, means, to "bound," as 
 young animals do. But it is afterwards said, he did so "for joy " (v. 44). Hence it 
 is commonly held by the Fathers, that this was the effect of miraculous interposition, 
 and not of natural excitement, since it is attributed solely to the salutation and 
 voice of the Virgin- and also, that John was gifted with reason, at least in this 
 passing away, although St. Augustine is of a contrary opinion, and says the effect 
 was produced, " dicinitus in infante, non humanitus ab infante." However, the former 
 opinion is the more common, as "joy " supposes knowledge. Whether he continued 
 to enjoy the use of reason during the remaining three months in his mother's womb, 
 and during his infancy, must be a mere conjectural matter, regarding which there is 
 a great diversity of opinion. It is commonly held that the Baptist was, on this 
 occasion, cleansed from original sin. The Evangelist carefully notes that the joyous 
 greeting of the infant was prior to the effect it caused in Elizabeth, filling her with 
 the Holy Ghost, which she would seem to have received out of the abundance 
 divinely bestowed on her infant, the order of grace thus reversing the order of 
 nature, in which it is the mother that imparts the vital spirit to the infant shut up 
 in her womb ; here, on the contrary, it was from the infant the spirit of grace was 
 communicated to the mother. 
 
 " And Elizabeth was filled with the Holy Ghost." The gifts of the Holy Ghost were 
 now bestowed on her in greater abundance— "filled," &c. (for, being just, she had 
 the Holy Ghost already residing within her)— and had the effect of bestowing on her 
 a clear knowledge of the cause of the infant's rejoicing and of the Mystery of the 
 Incarnation. They conferred on her also supernatural knowledge (as Ven. Bede 
 remarks, as well as St. Gregory, Horn. i. in Ezechiel) in regard to the past, present 
 and future — the past, " blessed art thou that hast believed " — evidently showing, she knew 
 
?6 COMMENTARY ON 
 
 the words addressed to Mary by the Angel — the present, " the mother of my Lord,''' &e. 
 (v. 43), thus showing, she knew the Son of God was borne in Mary's womb. She 
 also knew the meaning of the exultation of the infant in her own womb ; and the 
 future, " those things shall be accomplished," &c. {v. 45), predicting as certain the 
 accomplishment in due time of the Angel's promises. 
 
 42. " And she cried out with a loud voice," &c, from the evident impulse and 
 inspiration of the Holy Ghost, with whom die was tiiied ; and from admiration oi 
 the wonderful mysteries revealed to her, owing to which she could not contain 
 herself, even in the presence of the Son of God and His Blessed Mother, crying out 
 with a loud voice, in the very words in which the Angel had before addressed the 
 Blessed Virgin, from the inspiration of the same Holy Spirit, "who," as St. AmbiOse 
 observes, " never forgets His own words " (Lib. 2, in Lucam). 
 
 " Blessed art thou amongst ivomen. 1 ' " Blessed" by God, in His wonderful gifts. It 
 does not refer to her future praises by men. " Amongst," &c. — before, or above, all 
 other women, as you are virgin and mother at the same time — mother, not of a mere 
 man, but mother of God. The pregnancy of the Virgin, at this early stage, could 
 be known to Elizabeth only from the revelation of the Holy Ghost. 
 
 "And blessed is the fruit of thy womb." "And" has the force of the causal par- 
 ticle, because her blessedness arose from the great privilege of Divine maternity. 
 " The fruit of thy womb," shows our Blessed Lord was really conceived and begotten 
 of her, as mother. These words allude to the promise made to David regarding 
 Him — " De fructu ventris tui ponam super sedem tuam" (Psalm cxxxi. 11); and she 
 uses this form of expression rather than, Blessed is the Son you have conceived; 
 because this Son was still in her womb. Mary is said to be blessed beyond all other 
 women, but her Son is said to be " blessed " absolutely, without any comparison with 
 others, as God, essentially so ; as man, owing to the wonderful mysterj 7 of his Incarna- 
 tion, wherein the human nature of our Lord was hypostatically united to the Person of 
 the Divine Word. In these words is shown, that all the blessings conferred on the 
 Virgin were traceable to her having been made Mother of God. From Him, all her 
 blessedness flows. She was blessed and filled with grace in a limited degree, but 
 He, superabundantly — " Of Sis fulness we have all received " (John i. 6). " By a double 
 miracle, the mothers prophesy by the spirit of their infants" (St. Ambrose). 
 
 43. " And whence is this to me?" &c. How could such wonderful felicity fall to 
 the lot of one so unworthy of it ? It is solely the effect of the Divine goodness and 
 condescension. These words by no means argue ignorance on the part of Elizabeth, 
 but only her great humility, and her admiration of the wonderful mystery wrought 
 in Mary, and a deep sense of her unworthiness to be visited by one, who was exalted 
 to the sublimest dignity of Mother of God. 
 
 " That the mother of my Lord" &c. That one so exalted "should come to me," who 
 am so unworthy of such a privilege. " Of my Lord," the "Word Incarnate now in 
 her sacred womb. He had been, therefore, by this time united to the human nature. 
 Hence, the Blessed Virgin has been properly called, Theoticos. These words of 
 Elizabeth to Mary are very similar to those addressed by the son of Elizabeth to the 
 Son of Mary (Matthew iii. 14). By calling this infant, still shut in his mother's 
 womb, her " Lord," Elizabeth plainly conveyed, that she regarded Him as the Eternal 
 Son of God, as also did David, when he said, " The Lord said to my Lord " which is 
 applied by our Redeemer Himself to the Messiah (Matthew xxii. 44). 
 
ST. LUKE, CHAP. I. 2 7 
 
 k 
 
 44. From the exultation of the infant in her womb, the instant the voice of Mary 
 reached her ears, even before she could grasp the meaning of her words, Elizabeth, 
 enlightened by the grace of the Holy Ghost for this end, at once concludes, that the 
 Virgin bore in her womb the Eternal Son of God, whose precursor saluted Him by 
 anticipation from her own womb. While interiorly enlightening the mind of 
 Elizabeth with His grace, which alone could give her the certain knowledge of the 
 great event referred to, the Holy Ghost also wished to give an external corroborative 
 sign, in the leaping of the infant in her womb, which, as Elizabeth conveys, resulted 
 from the salutation of Mary, and was a certain sign of the presence of the Son of 
 God. 
 
 45. " Blessed art thou that believest." Hence, unlike Zachary, who was punished 
 for his hesitation and unbelief, with which the faith of Mary is here contrasted, 
 Mary firmly believed all the Angel told her from the beginning. Elizabeth here 
 attributes the blessings to be conferred on Mary to her faith, as the beginning and 
 root of justification ; but not to her faith only. 
 
 " Because those things shall be accomplished" &c. Some of the things promised her 
 by the Angel were already accomplished. " Thou shalt conceive" &c. This portion 
 was accomplished, as she had now conceived. " He shall be great" &c. This and all 
 the other privileges resulting from it shall be conferred in due time. 
 
 " Spoken to thee by the Lord," viz., by the Angel on the part of the Lord, as already 
 referred to in the salutation (yv. 31-33). It is held by some that the words, " because 
 these things shall be accomplished," &c, were the object of Mary's faith, thus im- 
 mediately connecting them with "believed" — she believed that they would be 
 accomplished. Others, more probably, say that they are the cause of her blessedness. 
 She was blessed on account of the things which she believed would surely happen. 
 The analogy of on favours this opinion (See Matthew v. 3-10 ; Luke vi. 20, 21). 
 
 TEXT. 
 
 46. And Mary said: My soul doth magnify the Lord : 
 
 47. And my spirit hath rejoiced in God my Saviour. 
 
 48. Because he hath regarded the humility of his hand-maid ; for behold from henceforth 
 all generations shall call me blessed. 
 
 49. Because he that is mighty hath done great things to me : and holy is his name. 
 
 50. And his mercy is from generation unto generations, to them that fear him. 
 
 51. He hath shewed might in his arm : he hath scattered the proud in the conceit of their 
 heart. 
 
 N 52. He hath put down the mighty from their seat, and hath exalted the humble. 
 
 53. He hath filled the hungry with good things: and the rich he hath sent empty away. 
 
 I ,54. He hath received Israel his servant, being mindful of his mercy. 
 
 55. As he spoke to our fathers, to Abraham and to his seed for ever. 
 
 COMMENTARY. 
 
 46. " And Mary said," &c. Seeing the praises bestowed on her by the Angel, 
 and the repetition of the same by Elizabeth, Mary, who was "full of grace," and now 
 bore in her sacred womb, the great fountain of all grace, of whom, therefore, it is not 
 said, on the occasion of the following inspired Canticle, as was said of Elizabeth, that 
 she "was filled with the Holy Ghost," because utterly unnecessary, now, in the fulness 
 of her humility, refers all she possessed, as was meet, to the proper source, Almighty 
 God, from whom all she had was received. As if she said, Elizabeth, you praise me, 
 
*8 COMMENTARY ON 
 
 you congratulate me on the wonderful things God has been pleased to do for me. 
 But knowing, that of myself, I am and have nothing ; that all these come to me from 
 the infinite bounty of God; I do, therefore, in the fulness of truth, and with the 
 deepest feelings of gratitude, extol His goodness and merciful bounty. 
 
 This Canticle, the first of the New Testament, and the most perfect ever com- 
 posed or uttered, is not unlike that of Anna, the mother of Samuel, uttered under 
 similar circumstances: "My heart hath rejoiced in the Lord, and my horn is exalted in 
 my God," &c. (1 Kings ii. I, &c.) It may be said to consist of three parts. In the first, 
 from v. 46, to v. 50, the Virgin recounts the singular benefits conferred on herself, 
 and blesses God for them, above all, for the conception of the Son of God in her 
 womb. In the second part, vv. 50-54, she praises God for the blessings bestowed on 
 the entire Jewish people, at all times, before the advent of the Son of God, making 
 special allusion to the victories of God's people over Pharaoh, and the Chanaanite 
 nations. In the third part, vv. 54, 55, she refers again to the mystery of the Incar- 
 nation, promised of old to the Fathers. 
 
 " My soul," that is, I myself. She prefers using the term, "my soul," to convey 
 that her praises, and the ardent expression of her gratitude, proceeded from her 
 inmost soul, and all its faculties ; from feelings the most intense ; from all her strength ; 
 from her whole intellect, memory, will ; from all the spiritual faculties of her mind ; 
 from all the senses of her body ; from her tongue, to speak of Him only ; her hands, 
 to work for Him only ; her feet, to lead and conduct only to Him. In the same sense 
 (id David say (Psalm cii. 1), " Benedic anima mea Domino, et omnia qua intra me sunt, 
 nomini sancto ejus." Some Commentators distinguish between soul (" anima mea"), and 
 spirit (" spirit us meus"), next verse, as if the former referred to the inferior faculties 
 of the soul, ipvxr] ; the latter, to the superior, -n-vev/xa — a signification the words natu- 
 rally bear (see 1 Cor. ii. 15, Commentary on). Others understand " soul," other intel- 
 lect ; " spirit," of her will. But, most likely, they both refer to the same thing, which is 
 repeated in different words, in accordance with Hebrew usage. Hence, they both 
 express the soul, with all its faculties. Nor is there any reason for saying of the 
 " soul," that it " maynijies," and of the "spirit," that it " exulteth," since we find it 
 said of the soul elsewhere, that it exulteth, "anima mea exultabit in Domino" (Psalm 
 xxxiv. 9), and, " exultabit anima mea in Deo meo" (Isaias lxi. 10). It may, however, 
 be that the one refers to the inferior part of the soul, as it considers natural things ; 
 the other, to the superior part, as it considers things celestial and supernatural. 
 " My heart and my jiesh have rejoiced in the liviny God" (Psalm lxxxiii. 2). 
 
 "Doth magnify" that is, proclaims His praises, extols His attributes, His sove- 
 reign majesty, magnificence, omnipotence, sanctity, wisdom, bounty, &c. As man 
 cannot add to, or take away from, God's greatness, all he can do is to proclaim His 
 attributes to the world, just as His "Name is sanctified" by us; when, on the other 
 hand, God magnifies man, He actually makes him great by bestowing on him 
 honours, riches, extended rule, &c. 
 
 "The Lord." The Holy Trinity, to whom alone all praise is due, as it is the 
 Holy Trinity that confers all blessings in the order of nature and grace. The term, 
 "Lord," conveys the idea of His majesty and power. All that creatures, however 
 exalted, whether on earth or in heaven, either possess, or expect to possess, whether 
 gifts of nature, of grace, or of glory, are received. They come from God alone, from 
 whose heavenly throne above every good gift descends on creatures (St. James i. 17). 
 
 47. "Hath rejoiced," from the very moment of the Incarnation, and still rejoices, 
 or as the Greek word, rryaXXiaaev, conveys, bounds, leaps with exultation, not as if 
 
ST. LUKE, CHAP. I. 29 
 
 my singular privileges came from myself, but from " God, my Saviour." This is an 
 illusion to Habacuc (iii. 18), " I will joy in God, my Jesus." In the word "Lord" 
 God is represented as exercising power, displaying majesty. Here the Virgin repre- 
 sents Him under a different aspect, as, bountiful, beneficent in bestowing the greatest 
 blessings. He was the Saviour of all men; but, she exhibits Him as bestowing 
 salvation on herself. 
 
 48. "Because He hath regarded," &c. Here the Virgin gives the reason of her 
 rejoicing in her God and Saviour, because, He who is the most exalted, the Supreme, 
 Sovereign Being, had, out of His infinite condescension, "regarded" looked upon 
 her with feelings of infinite favour, bestowing upon her such an abundance of gifts, 
 commencing with her Immaculate Conception, and ending with her final, triumphant 
 assumption into glory, as rendered her singularly privileged far beyond the rest of 
 creation, whether on earth or in heaven. 
 
 " The humility of His handmaid," which means His most abject handmaid, whose 
 lowly condition, compared with His exalted nature and lofty dominion, is exceedingly 
 great (Genesis xxvi. 32; Esther xv. 2 ; Judith vi. 15; Philip, iii. 21). The word, 
 "humility," is understood by some, of the vix-tue of humility, for which the Virgin 
 was greatly distinguished. But, although the Virgin excelled in humility, as opposed 
 to pride, as she did in all other virtues ; still, it is unlikely she would credit herself 
 with humility, or make it the subject of boasting. Moreover, the Greek word 
 Taneivwo-iv, means abjection, lowliness of condition. The Greek for humility as a 
 virtue is, raireivoxfipocrvvr]. Hence, the Blessed Virgin proclaims her humility not in 
 words, as this might savour of pride ; but in deed, by loudly proclaiming her abject 
 unworthiness, which rendered her undeserving of the exalted dignity to which she 
 was now raised by God. For, although she makes no express mention of it, she 
 clearly implies the peculiar way in which God was pleased "to regard" her and 
 exalt her to the sublime dignity of Mother of God. Though full of grace and 
 merits, the Blessed Virgin might still in truth proclaim her unworthiness, looking 
 to her own nature, looking merely to herself, without the grace of God, to which 
 alone every thing good she possessed, was due; and also comparing herself, however 
 exalted, with the supreme, uncreated Majesty of God. 
 
 " The humility of His handmaid" then means His most abject, unworthy, hand- 
 maid, as if " handmaid" did not of itself sufficiently express her lowliness of estate, 
 imitating David, who says, he was not only "His servant, hut the Son of His handmaid" 
 (Psalm cxv. 7). She uses the word " humility," to express still more, that she was His m 
 lowlv, humble handmaid. Similar is the form (Apocalypse xvii. 1), " the condemnation 
 of the harlot" meaning the condemned harlot. 
 
 11 For behold from henceforth" &c. The Virgin here assigns the reason why she 
 should regard herself as specially favoured by God, and raised from a vile, abject, 
 lo-wly condition, to the most exalted dignity. From this day forward, to the end of 
 time, not only the Angel Gabriel, not only Elizabeth, but all generations of men, 
 Jew and Gentile, without exception or distinction, who are to believe in my Son, as 
 the Eternal Son of the Eternal Father (for, it is of the generations of believers 
 only she speaks) shall, on account of the great dignity of Mother of God bestowed on 
 me, pronounce me " Blessed " shall treat me as such, shall honour me, and confidently 
 have recourse to my powerful patronage in their necessities. 
 
 This inspired prophecy of the Blessed Virgin regarding the honour and reverence 
 all generations of believers were to pay her as long as the Church lasts on earth, 
 that is to say, to the final end of all things — "all generations" — has been verified 
 
30 COMMENTARY ON 
 
 from the beginning. Next to her Divine Son Jesus, the Blessed Virgin has been the 
 most cherished and beloved object of Christian love and veneration. The honour 
 and veneration paid to her — while infinitely below the cultus latrice due to God, and 
 to Him alone, as Sovereign Lord and Master — is still far superior to that shown to 
 all the other saints. The worship paid to them is termed cultus dulice — or the worship 
 paid to the servants. Hers, hyper.dulice, a worship in degree far beyond that paid to 
 them, became proportioned to her exalted dignity of Mother of God, also to her 
 transcendent merits, and to the singular graces bestowed upon her, which far 
 exceeded those of all the angels and saints together. 
 
 If, then, it be true, that all generations of believers, of whom alone there can 
 be question here, are to call her Blessed, and treat her as such, — and it must be so, 
 unless the oracles of God are falsified— it follows, as a most necessary logical 
 consequence, that those who dishonour her, who omit reverencing her, whose 
 religious tenets teach them to undervalue her, and not proclaim her singularly 
 " Messed," and deserving of the highest honour that can be paid to any creature, must 
 not belong to the generation of believers — and almost all heretics, from the beginning, 
 gloried in decrying the Mother of God. It also follows most logically, that every 
 system of religious teaching must be false which does not enjoin on its followers to 
 honour her, — and this is the leading distinguishing characteristic of all systems of 
 religion outside the Catholic Church. Hence, we may infer that devotion to the 
 Blessed Virgin is, at least, a clear, negative note or mark of God's Church. Let 
 those who fail to show the Blessed Virgin due honour and respect, tremble at this 
 prophecy, emanating from the Spirit of God, which excludes them from the society 
 of the faithful followers of Jesus Christ. 
 
 49. " Se that is mighty." The Greek— 6 Swa-ros— means, the Mighty One, the 
 Almighty, "hath done great things in me." Most Greek copies for "great," have 
 fx.eya\eia, wonderful, ineffable things. She refers to the great and ineffable blessings, 
 the abundant fulness of grace conferred on her, but especially to the crowning favour, 
 the highest of all, in being raised to the singularly exalted dignity of Mother of 
 God. In this, the Virgin assigns the cause, why she is to be proclaimed " Blessed," 
 honoured, revered, invoked by all generations, to the end of time. The Virgin 
 chiefly refers to the dignity, lately conferred on her, of bearing in her chaste womb 
 the Son of God. But this, although known to Elizabeth, as it was to be hereafter 
 known to all the faithful followers of her Son, and celebrated by them, was too 
 •ineffable for her to give expression to it, in the fulness of her humility and virginal 
 modesty, thus, in a certain sense, verifying the words, " generationem ejus qui-- 
 enarrabit " ? (Isaias liii. 8). 
 
 "And holy is Sis name." The name of God is the same as God Himself. One of 
 His attributes is essential holiness. This is what the angelic song unceasingly 
 celebrates: " Soly, holy, holy, the Lord God of hosts" (Isaias vi. 3). Everywhere 
 the Scriptures proclaim Him as " the Soly One of Israel." Hence, our Lord teaches 
 us always to pray," Sallowed be Thy name" (Matthew vi. 9, see Commentary on). The 
 Blessed Virgin, after referring to the power of God displayed in the great work of 
 the Incarnation and the conception of our Lord in her chaste womb — hence, calling 
 Him "Lord" "Who is Mighty" — now refers to His great sanctity displayed in 
 connexion with the same great work. Everything in it was pure and holy — the 
 conception from the Holy Ghost, the conception of a pure virgin, "full of grace? 
 sanctified and free from all sin, by His grace. She, therefore, calls Him, " God, her 
 Saviour." As it was a work of power, that the Son of God should become man, 
 
ST. LUKE, CHAP. I. 31 
 
 conceived in the chaste womb of a virgin, so it was also a work of sanctity to 
 prepare the Virgin for so great an event, and render her pure and undefiled. Therefore, 
 as the Virgin knew, she was to be pronounced "Blessed" by "all (future) genera- 
 tions," both on account of the conception of the Son of God, and her own sanctity, 
 she wishes to have all referred to the power and sanctity of God, or, as it may rather 
 be said, that, as the Incarnation of the Son of God and the preparation of the Virgin 
 were both the work of God's power, sanctity, and mercy, the Virgin extols His 
 power, sanctity, and mercy {v. 50) in reference to both effects. 
 
 "And holy" &c. A nd s means, because. It is because He is uncreated, essential 
 holiness, He brought about such a wonderful effect of holiness, as that His Son — 
 ■ " the Saint of saints" (Daniel ix. 24) — should be conceived in my womb, whom He 
 preserved by His grace from all sin and defilement. 
 
 50. This is the second part of the Canticle, wherein the Virgin, after extolling God's 
 wonderful goodness and mercy towards herself, extols His goodness towards the 
 entire world. " And is from generation" &c. She extols His great " mercy" that is, 
 goodness, beneficence, liberality, manifested not alone in favour of her, but at all 
 times, and to all persons, particularly towards those who "fear" and obey Him. The 
 Greek for "from generation unto generation." is, " unto generations and generations ;" that 
 is, countless generations of men at all times. He has displayed in my regard, the 
 boundless mercy exhibited in times past to our fathers, and He ceases not to manifest 
 it at all times, present and future as well. 
 
 " To them that fear Him." Fear of God, which is " the beginning of wisdom" is 
 naturally inspired by His Holy name, which is also "terrible.'" This fear implies 
 obedience, or the observance of His Commandments. Although " God's mercy is 
 over all His works," and is extended even to those who show no reverence for Him ; 
 still , it is, in a special manner and effectually, displayed in saving and remunerating 
 in the end, those who obey Him ; since, obstinate unbelievers and prevaricators shut 
 against themselves the gate of mercy, which they scorn to enter. The words of this 
 verse are almost identical with those of David (Psalm cii. 17), " And the mercy of the 
 Lord from eternity unto eternity upon them that fear Him." 
 
 61. He hath showed might in His arm." Having extolled God's merciful clemency 
 and liberality towards those, who fear and obey Him, the Virgin now extols His 
 severity and justice in regard to those who haughtily resist Him. u Showed might" 
 performed mighty, wonderful deeds. " In His arm." The word " arm" is here used 
 metaphorically, to denote God's power, as man's strength is in his arm. There is a 
 diversity of opinion regarding the reference contained in the words of this and the 
 following verses. The most probable interpretation of them is, that, like the words 
 of Anna (1 Kings ii. 4, 5), they are general expressions in praise of God's wonderful 
 power exerted against His enemies in past times, as in the case of Pharaoh, through 
 Moses ; of the Chanaanites, through .Tosue and the Judges ; of the Philistines, &c, 
 through David. But, under these deeds of power, most likely, the Virgin, in a 
 prophetie spirit, refers to the great deeds of spiritual power, signified by the former, 
 such as the work of the Incarnation and other achievements of spiritual power, as 
 well as the victories to be obtained by Christ ; so that the past and future works of 
 God are included. Here we have a prophecy expressed, after prophetic usage, in 
 words of the past Some, by " arm" understand the Eternal Son of God, by whom, 
 " all things were made." However, the preceding is the more probable interpretation. 
 
 u He hath scattered the proud in the conceit of their hearts ." "Conceit" means. 
 
32 COMMENTARY ON 
 
 thoughts. Hence, the words mean : He hath scattered and brought to nought, those 
 haughty men who, esteeming themselves above every one else, attributed all to 
 themselves, trampled under foot and despised all others (Psalm lxxxviii. 1 1 ; Isaias 
 li. 9). The words might also mean, if we connect "conceit of their heart " with 
 "scattered," is wont to scatter. He turned their own designs against the proud 
 themselves, and caught, and every day catches the wise in their cunning, as He did 
 in the case of Pharaoh following the Hebrews through the Ped Sea, and in the case 
 of Joseph's brethren. The words may refer to the proud Jews, whom after having 
 been rendered in credulous by their intolerable pride, He scattered throughout the globe. 
 
 52. " Put down the mighty from their throne." The Greek for "mighty" means 
 Dynasts, who enjoyed royal state and power, as conveyed by " throne." . " Put down" 
 has also a present and future signification. He put, puts, and will put, or it may 
 imply a general allusion to time, He is wont to put down. The Greek word, KaOhXev, 
 conveys the idea of routing a vanquished foe. According to some, reference is here 
 made to Saul, Aman, Nebuchodonozor, Yasthi, &c. ; and, in the next words, "and 
 hath exalted the humble," to David, Mordocheus, Daniel, Esther, &c. Others understand 
 them, of the victory over the devils, so powerful before the coming of Christ ; and by 
 " humble," those harassed by them (Theophylact, Cyril, &c.) ; while others understand 
 them of the humiliation and rejection of the Jewish people from being the chosen 
 and beloved people of God, of the rejection of the Jewish priests from their thrones in 
 the sanctuary ; and of the call to the faith of the Gentiles, hitherto of no consideration, 
 and their election to lofty thrones in the kingdom of God's Church here, and of His 
 eternal glory hereafter. Probably, the Yirgin refers in general to the power which 
 God always displays in depressing, and humbling the haughty ; and to His great mercy 
 usually displayed in raising up and elevating the humble. Such is the ordinary 
 economy of His providence expressed in the words, " He resists the proud, and gives grace 
 to the humble." " Every one that exalteth himself , shall be humbled, and every one that 
 humbles himself, shall be exalted." Similar are the words of David (Psalm cxii. 6) ; of 
 Anna (1 Kings ii. 7). 
 
 53. " He hath filled the hungry with good things." The idea is similar to that in 
 
 the foregoing, or connected with it. " Good things," in opposition to "hungry" 
 
 and "empty," has reference to food, of course, understood figuratively. The words 
 
 of this verse may have reference to the benefits bestowed by God on the Hebrews, 
 
 whom He fed for forty years with manna in the desert, and introduced into the 
 
 " land flowing with milk and honey," after expelling the Chanaanites, and suffering 
 
 them to famish from hunger ; to Elias, whom He fed through the ministry of an 
 
 Angel ; to Daniel in the lion's den, to whom He employed Habacuc to carry food j to 
 
 the Yirgin herself, hungering and thirsting after justice, whom He fed with the 
 
 abundance of graces in the Word Incarnate, and also to the countless multitudes of 
 
 the faithful, whom He feeds dailv with the Bread of Life in the adorable Eucharist 
 
 so that the words employed in the past tense, as has been already observed, have also 
 
 a present and future signification and reference. Others understand the words of the 
 
 Jews, who imagining themselves fully justified by the law, and in consequence, 
 
 sought not justice, were therefore rejected ; while the Gentiles, destitute of grace and 
 
 justice, were called to the abundant graces and blessings of the Gospel. It may be, 
 
 that the Yirgin does not refer to any particular instance or fact at all ; but, only 
 
 expresses, in praise of God's wonderful providence, bountiful liberality and justice, 
 
 what He is wont to do. The same mar be also applicable to some of the foregoing 
 
ST. LUKE, CHAP. I. 33 
 
 declarations made by her. The words of this verse are very similar to those of 
 Anna (1 Kings ii. 5), and of David (Psalm xxxiii. 11). 
 
 54. "He hath received Israel His servant." In this, the third part of the Canticle, 
 the Virgin extols the mercy and goodness of God, in bringing about the great mystery 
 of the Incarnation, in the accomplishment of which the chief instruments were from 
 the Jewish nation, and the chief blessings were primarily intended for the carnal 
 descendants of Abraham, to be afterwards extended to all His spiritual children 
 called from among the Gentiles. 
 
 "Received." The Greek word, avreAa/ScTo, literally means, to lay hold of any 
 thing or person in order to support or prop it up, when on the point of falling. Here, 
 it is employed metaphorically, to signify, to protect, to support, to raise up from a state 
 of abject depression. 
 
 ' ' Israel His servant. ' ' The ancient Jewish people, whom God was wont to call His Son 
 ' ' because Israel was a child, and I loved him, and I called my So?i out of Egypt (Osee xi. 1 ). 
 The Jewish people, when in great straits, were wonderfully rescued and supported by 
 God. He did so of old in the days of Moses, Josue, Samuel, David, Ezechias, 
 Zorobabel, Machabees, &c. ; but, now when in a most abject state, both in a temporal 
 and spiritual point of view, oppressed by Herod, who seized on the sceptre of David, 
 oppressed and harassed spiritually by their religious guides, the Scribes and Pharisees, 
 God comes wonderfully to their rescue, by sending His Son to take flesh in the womb 
 of a virgin, herself of the family of David, whose throne was to be raised up and 
 perpetuated for ever. No doubt, the Virgin refers also to spiritual Israel, who were 
 to be the spiritual sons of Abraham, imitators of his faith. " Being mindful of His 
 mercy," which, considering the condition of the human race, Jew and Gentile, God 
 would seem to have forgotten. (" His," is omitted in most Greek copies). God is 
 said to " remember mercy," when, in addition to ancient mercies, He gives some fresh 
 and striking instance of mercy and goodness. 
 
 " As He spoke to our fathers." These words are, according to some, parenthetical; 
 
 as the phrase, •n-pos tous iraripa<; -fj/iCiv, ad patres nostros, are in the accusative case, and 
 
 tu Afipaafi, &c, Abraham et Semini ejus, in the dative. Hence, according to these 
 
 commentators, the connexion should be, "being mindful of His mercy . . . to Abraham 
 
 and his seed (as He had promised our fathers regarding it "). Others say, the verb, 
 
 tXaXrja-ev, " spoke," governs a dative or accusative case. Hence, St. Luke changes the 
 
 construction, putting " our fathers " in the accusative ; " Abraham and his seed," in the 
 
 dative, so that thus, the Virgin points out who " our fathers " were, to whom God spoke 
 
 and made promises of great mercy. These were, Abraham, Isaac, Jacob — to whom 
 
 He said: "in thy seed shall all the nations of the earth be blessed" (Genesis xxii. 18); 
 
 and David, to whom special promises on this head were still more recently made, 
 
 " of the fruit of thy womb, I shall set upon Thy throne." 
 
 "For ever," may affect "mercy," and mean: He promised everlasting, never- 
 ending mercy; or " seed" and would mean, Abraham's seed, who were to be never- 
 failing, to endure, — at least his spiritual offspring, — to the end of ages, and enjoy 
 never-ending glory for all eternity. 
 
 TEXT. 
 
 56. And Mary abode with her about three months: and she returned to her own home. 
 
 57. Now Elizabeth'' 's full time of being delivered was come, and she brought forth a son. 
 
 58. And her neighbours and kinsfolk heard that the Lord had shewed His great mercy 
 towards her, and they congratulated with her. 
 
34 COMMENTARY ON 
 
 59. And it came to pass that on the eighth day they came to circumcise the child, and 
 they called him by his father's name Zachary. 
 
 60. And his mother answering, said: Not so, but he shall be called John. 
 
 61. And they said to her : There is none of thy kindred that is called by this name. 
 
 62. And they made signs to his father, how they wotdd hare him called. 
 
 63. And demanding a writing table, he wrote, saying : John ts his name. And they 
 
 all wondered. 
 
 64. And immediately his mouth was opened, and his tongue loosed, and he spoke 
 
 blessing God. 
 
 65. And fear came upon all their neighbours ; and all these things were noised abroad 
 over all the hill-country of Judea. 
 
 66 . And all they that had heard them laid them up in their heart, saying : What an one, 
 think ye, shall this child be ? For the hand of the Lord ivas with him. 
 
 COMMENTARY. 
 
 56. " And Mary abode with her about three months." The word, " about," may denote 
 a period greater or less than the term indicated. 
 
 " And returned to her house." She did not loiter idly on the way, but went straight 
 home, after having performed the pious offices of friendship and charity towards her 
 relative. It was shortly after this, that Joseph observing signs of pregnancy, 
 suffered so much in mind on her account (Matthew i. 19, 20). The term of Mary's 
 abode in the house of Zachary was, no doubt, spent in pious conversations regarding 
 the mystery of the Incarnation, and in thanking and extolling the ineffable goodness of 
 Grod, in thus vouchsafing to visit His people, and in assigning to themselves so 
 prominent a part in this wonderful event. It is warmly disputed here, whether 
 Mary remained till the birth of the Baptist. Some maintain, that she remained 
 only till the term of Elizabeth's delivery was near. Their first reason is, that Mary 
 is said to have remained " about three months ;" and as Elizabeth was gone with 
 child nearly six months, when she came ; she did not, therefore, remain the full time. 
 But this reason proves nothing. For, "about," may as well denote more as less; 
 besides, in some instances, women bring forth before the nine months of 
 gestation are completed. Again, the advocates of the former opinion, say, it 
 was not becoming in a virgin to be present at the birth of a child. But, in 
 reply, it may be said, that Mary was a mother as well as a virgin, and, at this 
 time, she was carrying in her chaste womb the Son of Grod j besides, it was not 
 necessary she should be present at the time of parturition. She could have 
 remained in some other chamber in Zachary's house at the time. Again, the 
 former say, the narrative of the Evangelist would seem to indicate, that, it was 
 after Mary's departure, Elizabeth brought forth (v. 57). But, the Evangelists are 
 wont often to postpone the order or precise date of events, in order to finish some 
 particular narrative, as may be seen from Matthew xxvi., xxvii. St. Luke, then, 
 having commenced the account of the Virgin's visit to Elizabeth, does not interrupt 
 it even by the narration of events which may have occurred in the meantime, until 
 he concludes by narrating her return home. The opposite opinion, which maintains, 
 that the Virgin did not leave till after the birth of the Baptist, seems by far more 
 probable. It consults more for the friendship and charity of the Virgin, to suppose 
 that having remained, up to the eve of her cousin's confinement, she would wait for 
 the happy event of her delivery. Is it likely, that having gone with haste to con- 
 gratulate Elizabeth, on hearing of her pregnancy, and having remained till almost 
 the last moment, she would leave her cousin under the circumstances ? The Evangelist, 
 
ST. LUKE, CHAP. I. 35 
 
 in referring to her stay of three months, would seem to convey, that she 
 remained till the birth of the Baptist, as Elizabeth was advanced six months in 
 her pregnancy, when the Virgin arrived. Moreover, is it not very likely, that Mary, 
 who knew the destination of the Baptist as the great Precursor of her Son, whom 
 he saluted from his mother's womb, would be anxious to see and embrace thifl 
 blessed infant, so closely united to her by so many spiritual relations and ties of 
 natural kindred ? Hence, this latter opinion seems by far the more probable. 
 
 57. While Mary remained with Elizabeth, the time of the latter for bringing forth 
 had come, and she happily gave birth to a son, on the 8th of the Kalends of June, or 
 24th of June, as is held by the Church, in accordance with the Angel's promise {v. 13). 
 The Evangelist, before describing this in the precise order of time, first concludes the 
 history of the Virgin's Visitation. 
 
 58. Her neighbours and kinsfolk heard of the great mercy the Lord had so 
 signally displayed towards Elizabeth, not only in taking away the curse of sterility 
 in her old age ; but also in granting her the blessing of a safe delivery, and also 
 granting her a male offspring. Seeing that God's blessing was rendered perfect by 
 her safe delivery, they " congratulated with her." Th^ey came to share in her joy, thus 
 verifying the Angel's prediction, that, " many would rejoice in his nativity" (v. 14). 
 The Greek for " congratulate" crwexatpov, means, they rejoiced together with her. 
 
 59. " On the eighth day" from the birth, the day prescribed by law for the circum- 
 cision of an infant (Genesis xvii. 12 ; Leviticus xii. 3), " they came to circumcise the 
 child" that is, the priests, the friends and neighbours, who wished to honour the 
 occasion. It is most likely, that this occurred in the house of Zachary. For, th* 
 mother, it is clear, was present, and she could not leave the house so soon after child- 
 birth, according to the law of Moses (Leviticus xii. 4). We have several examples 
 in Scripture, of this ceremony being performed at home as well as in the synagogues, 
 where infants are circumcised according to modern Jewish usage. See examples of 
 Abraham (Genesis xvii. 23-26), of the son of Moses by Sephora (Exodus iv. 25), of the 
 Jewish people in the desert circumcised by Josue(Josue v. 3). Many of the Holy Fathers 
 held that one of the effects —nay, the chief effect — of circumcision was, the remission 
 of original sin in the male descendants of Abraham, which was, of course, accompanied 
 with the infusion of sanctifying grace. This opinion seems warranted by Genesis xvii. 
 14. It was held by St. Augustine (Lib. 16, c. 17 de Civitate Dei; Lib. 4 contx-a 
 Donatistas, c. 24, Ep. 57, contra Dardanum) ; Ambrose (Lib. 2 in Lucam) ; Basil (Horn. 
 13) ; Bernard (Sermo 1, de Circumcis. Domini) ; Innocent III. (C. Majores, &c.) 
 
 "And they called him" — the Greek, ckoAow, were calling, in the imperfect, is 
 expressive of an attempt, which did not take effect — " by his father's name, Zachary." 
 From this, it appears to have been customary with the Jews to give names to the 
 infants at circumcision, as is done with us at Baptism. Among other reasons, 
 circumcision being a sign of God's covenant, to convey, that they were then aggregated 
 to, and numbered amongst the people of God. God Himself, at circumcision, 
 changed the name of Abraham (Genesis xvii. 5). It also appears, that they were 
 wont to give them the names of their parents, or of some one among their friends or 
 relatives. The Church recommends to give infants the names of saints at Baptism, 
 whose virtues they should imitate, in order to become, one day, sharers in their 
 glory. 
 
86 COMMENTAKY ON 
 
 60. "And his mother answering." His father being deaf and dumb, she was 
 probably on this account, asked, or, she may have overheard the conversation among 
 her neighbours and friends on the subject. 
 
 "Not so, but he shall be called John." This she conveyed in this imperative form 
 without consulting her friends, or neighbours, or giving them any voice in the matter 
 because it was enjoined by God (v. 13). She may have learned from her husband in 
 writing an account of the Angel's vision and injunctions ; or, more probably she 
 learned it from the inspiration of the Holy Ghost. (For meaning of the word " John " 
 see v. 13.) 
 
 6 1 . At this period, it was usual to give the circumcised infants tne name of their 
 parents or relatives, although, at the beginning of creation, and afterwards, in the 
 days of the Patriarchs, it was usual, perhaps, owing to the paucity of men and names 
 to be transferred, to impose a name derived from some remarkable event or occur- 
 rence connected with those to whom names were to be given. Thus, Adam's first- 
 born was named Cain (Genesis iv. 1), "quia possedi homtnem per Deum." Another, 
 Seth, for a similar reason (Genesis iv. 26) j Noe (Genesis v. 29) ; Isaac (Genesis xxi. 
 4-6). Manasses and Ephraiin, Joseph's sons, were so called for similar reasons 
 ^Genesis xli: 51, 52). 
 
 62. " And they made signs to his father," &c, who, as appears from this, was deaf 
 as well as dumb; otherwise, instead of addressing him by "signs" and gestures, 
 they would have spoken to him. " And" signifies, therefore. They wished Zachary 
 to settle the matter by interposing his paternal authority. Likely, those present 
 might dread, that the name so imperatively suggested by Elizabeth might not prove 
 agreeable to him. 
 
 63. " A writing-table," irwaKifaov, means, a small tablet, waxed or whitened over, 
 or prepared in some other way, to be written on by the stylus, or iron pen, in use at 
 the time. 
 
 "He wrote, saying" a Hebrew form of expression, which is not uncommon in the 
 Greek also, as in the Septuagint of 2 Kings (xi. 15), 1 Kings (x. 1-6), Josephus 
 (Antiq. xiii. c. 4, &c.) The phrase means: he wrote, conveying in words written, 
 but not spoken by word of mouth. In this case, it is clear, Zachary was yet dumb. 
 For, it was immediately after this, his tongue was loosed {v. 64). 
 
 "John is his name." "Is," not, will be, to convey that he did not give him the 
 name. It was given him by God, whose will no man shall dare contravene. Hence, 
 all discussion on the subject should at once cease. 
 
 "And they all wondered," at the strange and unexpected coincidence between his 
 wishes and those of his wife on the subject. 
 
 64. "And immediately," on his writing these words, "John is his name," in accord- 
 ance with the injunctions of the Angel, which shows, that it was owing to his having 
 thus written, the use of speech was restored, as Origen observes (Horn. 9), "his mouth 
 was opened, and his tongue loosed," that is, he began to speak. The Greek simply is: 
 his mouth was opened, and his tongue. Loosed is added in our English version. It is not in the 
 Vulgate, " apertum est os ejus et lingua ejus." There is hardly any necessity for adding 
 the word, loosed. For the Greek word for " opened," Aveu>x6r), is often used to 
 signify, loosed. The first use he made of his tongue was in " blessing God," foi 
 His wondrous merev shown him. This may have reference to the praiscrf contained 
 
ST. LUKE, CHAP. 1 37 
 
 in the Canticle (68-79), of which a portion is taken up with the praises of God. At 
 all events, it is very likely, Zachary's " blessing of God," was in the strain expressed 
 in the inspired Canticle in question, and had reference to the Incarnation, the chiefest 
 of God's favours. 
 
 65. "Fear," <po(3os, a feeling of reverential awe and wonder seized on all the 
 country and neighbours, owing to the wonderful things that took place in connexion 
 with the birth of the child — Elizabeth, old and barren, conceived ; his father, struck 
 dumb, and afterwards wonderfully recovering the use of his speech, &c. " All these 
 things." The Greek and Latin copies have, all these words. But the term, " xcords," 
 means, things, as expressed in the English version. 
 
 66. "Laid them up in their hearts" — a Hebrew idiom, signifying, they treasured 
 them up — seriously reflecting and pondering on them (as in chap. ix. 44, &c.) 
 
 u Saying, what then shall this child be? " How great a prophet shall he not 
 be ? What a wonderful distinction must be in store for him, whose very concep- 
 tion and birth have been rendered illustrious by so many miracles ? 
 
 "For the hand of the Lord was with him." These are the words of the Evangelist, 
 and form a portion of the narrative, but not the words of the people who said, 
 " What then shall this child be t" In some Greek copies, instead of " for," we have, 
 /ecu, and. But, and, has a causal signification, as if the Evangelist meant to convey, 
 not without cause did they reason thus. For, the power of the Lord was displayed 
 in regard to this child and all the events connected with him. In the Vatican MS. 
 it is koli yap. " The hand of the Lord," means chiefly His power and His providence, 
 His special care and favour. These were notably displayed in everything connected 
 with the birth of this wonderful child. 
 
 TEXT. 
 
 67. And Zachary his father was filled with the Holy Ghost : and he prophesied saying * 
 
 68. Blessed be the Lord God of Israel: because he hath visited and wrought the redemp- 
 tion of his people : 
 
 69. And hath raised up a horn of salvation to us, in the house of David his servant. 
 
 70. As he spoke by the mouth of his holy prophets, who are from the beginning. 
 
 71. Salvation from our enemies, and from the hand of all that hate us. 
 
 72. To perform mercy to our fathers ; and to remember his holy testament. 
 
 73. The oath which he swore to Abraham our father, that he would grant to us, 
 
 74. That being delivered from the hand of our enemies, we may serve him without fear, 
 
 75. In holiness and justice before him, all our days. 
 
 76. And thou child, shalt be called the prophet of the highest : for thou shall go before 
 the face of the Lord to prepare his ways. 
 
 77. To give knowledge of salvation to his people, unto the remission of their sins. 
 
 78. Through the bowels of the mercy of our God, in which the Orient, from on high, hath 
 visited us. 
 
 79. To enlighten them that sit in darkness, and in the shadow of death : to direct our feet 
 into the way of peace. 
 
 80. And the child grew, and was strengthened in spirit ; and was in the deserts until the 
 day of his manifestation to Israel. 
 
 COMMENTARY. 
 
 67. " And Zachary his father was filled with the Holy Ghost" not merely for the effect 
 •of sanctification (for in regard to that, he had the Holy Ghost already, " being just 
 
38 COMMENTARY ON 
 
 before God," v. 6), but for the purpose of exercising the gift of prophecy. Hence, 
 as if to show, how he was filled with the Holy Ghost, and for what purpose or end 
 he was so favoured, it is added : 
 
 " And he prophesied saying." The following Canticle of Zachary — the second of 
 the New Testament — is chiefly a prophecy, although some of it is taken up with the 
 praises of God, which are so many ornaments of the prophecy. It commemorates 
 past events relating to our Saviour — His Incarnation, and several other things 
 accomplished regarding Him, as predicted in the ancient prophecies. These past 
 occurrences he mentions in a prophetic spirit, as future; and penetrating their 
 spiritual sense, he shows, they have reference to the remission of sin and to spiritual 
 olessings; and he prophesies several things regarding his infant son to be 
 accomplished at a future time. However, we need not regard the word, "prophesy" 
 in the strict sense of predicting future events. It is often employed to signify, 
 expressing the Divine mind, explaining the Scriptures in an extraordinary way, as 
 the result of inspiration at the moment (see 1 Cor. xiv., Commentary on). In this 
 Canticle, the chief thing is prophecy, in the sense of predicting future events. The 
 other matters are accessory ornaments. Hence, Zachary may be said to have 
 "prophesied " in the strict sense of the term. In the first part of the Canticle, 
 vv. 68-76 he chants the praises of God for the Mystery of the Incarnation in the 
 Virgin's chaste womb, and for the great blessings of Redemption thus accomplished, 
 and for all the abundance of grace flowing therefrom. From v. 76 to v. 79, he 
 continues the praises of God, and addressing his son, the infant Baptist, he proclaims 
 aloud his office of Precursor to the Incarnate Son of the Most High God. 
 
 68. " Benedictus Bominus Bous Israel ," &c, "Blessed be" may "the Lord God of Israel," 
 be for ever praised and extolled, as He is deserving of all praise and glory. Zachary, 
 following the usage observed by sacred writers, opens his prophetic Canticle with 
 the praises of God. " The Lord God of Israel" the true God of heaven, in contradis- 
 tinction to the false gods of the Gentiles, who are only devils, " omnes Bii gentium, 
 Dcemonia " (Psa. xcv. 5). Although He is the Lord God of all mankind, He is 
 specially said to be the " God of Israel" of the entire Jewish race, descendants of 
 Abraham, Isaac, and Jacob, because by that people only was He known and 
 honoured. He was to them specially a Father, and they were His children. They were 
 types of the spiritual Israel, who were to be Abraham's children by faith. They 
 were made the chief instruments in the accomplishment, of the great work of 
 redemption, to which Zachary chiefly refers in this Canticle. To them was it first 
 announced. Hence he subjoins, 
 
 " Because He hath visited," &c. The visitation to which Zachary here refers, in a 
 prophetic spirit, is the Incarnation of the Son of God in the Virgin's womb. This 
 he knew from the inspiration of the Holy Ghost. In Scriptural language " visit " 
 means to bestow some great benefit on one. It is also taken sometimes in an 
 unfavourable sense, to signify the infliction of punishment. Here, Zachary showe 
 that it is used in a favourable sense, by adding, 
 
 " And wrought the redemption" &c. Although the death of the Son of God, 
 whereby the redemption of the human race was effected, and full atonement made 
 to God, was as yet future ; still, Zachary employs the past, " wrought" according to 
 some, in accordance with prophetic usage, in describing future events as past, on 
 account of the certainty of their accomplishment. According to the more probable 
 opinion of others, he regarded the work of redemption, which was to be fully 
 accomplished by the death of Christ, as now commenced in the Incarnation of the 
 Son of God. The Greek word for "Redemption" — Avrpcoo-iv — shows how this was 
 
ST. LUKE, CHAP. I. & 
 
 brought about, viz., by paying the price and making full compensation. It was in 
 this way, He redeemed mankind from the captivity of Satan and slavery of sin. 
 
 ** Of His people" This primarily refers to Israel, to whom He was specially 
 
 promised, whom He was sent to save, " oves qua perierunt domus Israel," whom He 
 
 personally visited and instructed — the nations were evangelized by the Apostles — 
 
 it also includes spiritual Israel ; nay, the entire human race, whom He came to 
 
 save. 
 
 69. i( And hath raised up a horn of salvation to us," &c. The words, " raised up," 
 have reference to the depressed condition of the Jewish people, and to the destruction 
 of the Eoyal power of the House of David, which was, at this time, utterly prostrated, 
 and transferred to Herod, a foreigner. 
 
 "A horn of salvation," that is, a powerful saving kingdom or king, "for us" 
 Zachary identifies himself with the Jewish people. The word, " horn," is allusive to 
 animals whose power or strength for defence or aggression is in their horns. 
 The word is frequently employed metaphorically in Scripture to denote strength, 
 power, principality (Lamentations ii. 3-17; Psa. lxxiv. 11, also Psa. cxxxi. 17), 
 to which latter passage, the words of this verse are clearly allusive. This verse conveys 
 more than the preceding. Not only did He rescue us from our enemies ; but, He has 
 established and raised up a firm bulwark to save us from future assaults and 
 subjection, and an invincible power to war successfully with our enemies, and cause 
 their utter discomfiture. 
 
 " In the house of His servant David," from whose royal house the Messiah, according 
 to the promises of God, was to spring. In magnificent terms, the prophets 
 announced, beforehand, the glory of His reign, which would date its commencement, 
 from the time that the sceptre had beeutransferredfrom the Tribe of Juda; and Zachary 
 employs words almost identical with, or, at least, very similar to the language of the 
 ancient prophets on the subject. They spoke in the primary sense of the temporal 
 kingdom of David and Solomon ; under this, however, they principally meant the 
 spiritual kingdom of the Messiah, of which the former was a mere type and figure. 
 They did so in accommodation to the prevailing notions and expectations of the 
 Jewish people regarding the temporal glories of the Messiah's reign, just as we often 
 see in Scriptures, certain qualities attributed to God in accommodation to popular 
 notions, such as God having hands and feet, being agitated by passion, the stars being 
 gifted with intelligence, brute beasts with reason, &c. Our Redeemer did not correct 
 these ideas entertained even by the Apostles themselves on this subject of the coming 
 glorious temporal reign of the Messiah ; He reserved their correction for the period 
 after His resurrection, and the coming down of the Holy Ghost. 
 
 "David His servant" who, being a man after God's own heart, just in the admini- 
 stration of his kingdom (Psalm lxxvii. 70-72) — on which account he received a promise 
 that his Kingdom would be eternal — (Psalm lxxxviii. 36-38), was an expressive 
 figure of our Lord. So much so, that, in many passages of Scripture, our .Lord is 
 called David ( Jeremias xxx. 9 ; Ezechiel xxxiv. 24 ; xxxvii. 24). 
 
 70. " As He spoke by the mouth of His holy prophets." These words may be connected 
 with the preceding, " He raised up a horn" &c, as He promised to do, " by the mouth " 
 of those who are His " prophets," who are also "holy;" hence, entitled to credit on 
 both grounds. The word, " holy," distinguishes those from the false prophets, who 
 appeared from time to time. Zachary, in referring to the " holy prophets," conveys, 
 that what he was after uttering was neither novel, nor from himself — that he is only 
 
40 COMMENTAEY ON 
 
 repeating the utterances of the ancient prrphets on the subject. They may be con- 
 nected with what follows, "as He spoke (or promised) salvation from our enemies." 
 
 " Who are from the beginning " of the world. For, all the prophets from the 
 beginning prophesied regarding Christ. Adam (Genesis ii. 24), "Wherefore shall a 
 man leave father and mother" &c. ; which words St. Paul (Ephes. v. 31) applies to 
 Christ and His Church ; Moses (John v. 46) ; and so did all the rest. Or the words 
 may mean, ancient — " as he spoke by the mouth of the ancient prophets?'' Some include 
 this verse in a parenthesis, and place, " salvation from our enemies" {v. 71), in apposi- 
 tion to "horn of salvation," thus, "a horn of salvation" (v. 69), who is a Salvation 
 or Saviour, to rescue us from our enemies (Bede, Enthymius). But as it would seem 
 a harsh construction to say, " He raised up salvation," it is, therefore, better connect it 
 with "He spoke" or promised (Jansenius). Others, however, say, as "salvation" 
 means, a Saviour, there is no harshness in saying, " He raised up a Saviour" (Barradius). 
 
 71. " Salvation from our enemies." This is dependent on, "as He spoke," or 
 promised. "He raised up a horn of salvation . . . as He spoke," &c, or in accordance 
 with and in fulfilment of His promises, uttered by His prophets, that He would grant 
 
 is salvation from our enemies. There is reference here to our spiritual enemies, viz., the 
 Devil, with his hosts ; the flesh, with its wicked passions ; the world, or wicked men, 
 whose bad example and vicious, corrupting principles withdraw us from God. Erom 
 these enemies Christ rescues our souls here, and our souls and bodies hereafter (see 
 Colossians ii. 13, 14; i. 13, 14; 1 John iii. 5). In this verse Zachary, under the 
 influence of the Holy Ghost, interprets or explains the words spoken by the ancient 
 prophets, relative to the salvation of the Jews from the hands of their enemies, and 
 to their salvation from their spiritual enemies, also, as more fully and more clearly 
 expressed in vv. 75, 77. 
 
 " And from the hands of all that hate us" This is a repetition, in other words, for 
 greater emphasis, of the idea conveyed in the preceding words, our enemies, which is 
 very common in Sacred Scriptures. Reference is made to our spiritual enemies " who 
 hate us," who ever war against us, and strive to compass our spiritual and eternal 
 ruin. The liberation, which Zachary ascribes to the Son of God, will bring about 
 " the remission of our sins" (v. 17), and enable us by the spiritual conquest achieved, 
 to live " in holiness and justice all our days." {v. 75). 
 
 72. " To perform mercy to our fathers," &c, may be connected with " horn of 
 salvation," thus, " He raised up a horn of salvation " for the purpose of performing 
 
 1 mercy to our fathers," or, with "salvation ," He promised salvation from our enemies, 
 in order " to perform mercy to our fathers." The " mercy to cur fathers," conveys, that 
 the Patriarchs were sharers in the mercy shown their children on their account. God 
 showed mercy to all ; to the Patriarchs, to whom, out of pure mercy, He promised 
 Redemption and the graces afterwards bestow ed by Christ ; to their remotest posterity, 
 also, whom His Son came to redeem and visit. Zachary may be said to refer, in a 
 special way, to the mercy shown their fathers, because, by the coming of Christ, 
 they were brought forth from prison. "By the blood of thy Testament, Thou hast sent 
 forth thy prisoners, out of the pit, wherein is no water " (Zacharias ix. 11). 
 
 " And to remember His holy covenant," to show Himself mindful, after a long delay, 
 which would seem to savour of utter oblivion, of the covenant or pact, (this is the 
 meaning of " covenant," here,) He made with Abraham, regarding the birth of Christ 
 from Hiss«ed (Genesis xxii. 17, 18), which is clearly explained and applied (Acts 
 iii. 25). Zacharv would seem to say, that God visited His people, and raised up a 
 
ST. LUKE, CHAP. I. 41 
 
 horn of salvation, for three ends. First, to fulfil the promises made through His 
 prophets; secondly, to show mercy to the Fathers; thirdly (here), to declare Himself 
 mindful of His covenant with Abraham, regarding the benediction of all nations in 
 his seed, a commencement being made with " the lost sheep of the house of Israel." 
 The "Vulgate, " ad faciendum misericordiam . . . . et memorari Testamenti sui sancti," 
 should, following the Clreek, be, "facere misericordiam . . . . et memorari," iroirjcrai 
 cAeos .... /cat fxvrjcrOrjvai Siadfy/ojs. 
 
 73. " The oath which He swore to Abraham" &c. The word, " oath" is connected 
 by some with " holy covenant" as if He said, which holy covenant is " the oath which He 
 swore," &c, thus placing the word, " oath," in apposition to " covenant; " and, although 
 " oath" and " covenant " are in different cases, " covenant" (testamenti — 8ia6r)K7)<;), in the 
 genitive; " oath" (Jusjztrandum, opicov), in the accusative; still, the advocates of this 
 interpretation say, the Greek word for "remember," governs both cases. Hence, 
 in the Syriac, it is put very clearly, " memorari testamenti . . . et jurisjurandi." 
 Origen reads it, opKov, in the genitive. Beelen takes opuov, for opuov, in the genitive, 
 in apposition to 8ta0r}Kr)s, as attracted into the case of the relative, ov, which follows 
 (Grammat. Grec, c. 11, § 24. Others, with A. Lapide, connect " oath " -with " t° 
 perform" (v. 72), as if he said, " He raised up a horn of salvation," among other 
 reasons, to perform, or observe, the oath He made to u Abraham, our father" 
 recorded Genesis (xxii. 16), and elsewhere, regarding the multiplication of his spiri- 
 tual children, and the benediction of all nations in his seed. 
 
 " That he would grant us," has reference to what follows, viz., " that being delivered," 
 &c. (v. 74). This appears from the Greek construction, tou Sowcu fjfuv. 
 
 74. " That being delivered," &c, has reference to deliverance from our spiritual 
 enemies, the world, the flesh, and the devil. This, already expressed in v. 71, 
 " salvation from our enemies," is repeated here, as connected with what follows. 
 " We may serve Him without fear," without any excessive, torturing fear. For, we are 
 commanded " to work out our salvation with fear and trembling." Here there is question 
 of immoderate fear of those enemies who are vanquished by Jesus Christ (John 
 xvi. 33 ; Col. ii. 13 ; Jeremias xxiii. 6) ; of fear of death, which is only the portal of 
 eternal life (Heb. ii. 13). In this, and the following verses, Zachary, no doubt, has 
 also in view eternal life, to which, as its reward, and consummation, a life of perse- 
 vering sanctity in this world surely conducts; and in which, according to Isaias 
 (xxxii. 18), " God' 's people shall sit in the beauty of peace, and in the tabernacles of confidence, 
 and in wealthy rest." 
 
 " Serve." The Greek word, Xarpevuv, denotes the supreme worship due to God 
 alone. " Him," who rescued us from the servitude of sin, that we might become the 
 servants of justice and of God (Rom. vi. 18-22). 
 
 " In holiness and justice before Him." " Holiness," denotes our duties towards God, 
 as expressed in the first table of the Decalogue. "Justice," our duties towards our- 
 selves and our neighbour, as expressed in the second table. " Before him" real, true 
 justice and sanctity. So that here is expressed the faithful observance of all God's 
 Commandments, with sincerity of heart, which alone is pleasing to Him, and approved 
 by Him. Likely, there is an opposition and comparison instituted here between the 
 Law of Christ and the Old Law. The latter only conferred external justice, the 
 justifications of the flesh ; the former brought with it and conferred real interior 
 justice and sanctity. 
 
 "All our days," implies, perseverance in the service of God, in the practice of 
 
42 COMMENTARY ON 
 
 justice and holiness ; in a word, in the observance of God's Commandments to our 
 last expiring breath, since it is those alone who persevere to the end, that shall be 
 partakers of the blessings of Redemption referred to by Zachary — and' shall obtain 
 the crown of eternal life. The words may also imply a contrast with the Old Law, 
 which was temporary, and ceased ; whereas the New was to continue to the end of 
 ages. The passing, temporary duration of one, is contrasted with the permanent, 
 never-failing continuance of the other. 
 
 76. u And thou child shall be called" &c. This is the second part of the Canticle, 
 wherein Zachary, feelingly addressing the infant, predicts the dignity, office, and 
 successful mission of the Baptist, and points to the effects and privileges of the 
 Gospel, as also to the conversion of all men, Jews and Gentiles. " Shalt be called," 
 shalt be in reality, and proclaimed, " a prophet of the Highest." John was " a prophet, 
 and more than a prophet," according to the testimony of truth itself (Matthew xi. 9-11, 
 see Commentary on). " Of the Highest," has reference to our Blessed Lord, as in the 
 following words, " For thou shalt go before the face of the Lord," which latter words 
 are clearly allusive to the words of Malachias (chap. iii. 1), and prove the Divinity of 
 Christ. He whom John was to precede is called, " Lord, the Highest." Some of the 
 Fathers are of opinion, that the child who, from his mother's womb, saluted the Son 
 of God in the womb of the Virgin, retained the use of reason with which it is 
 commonly supposed, he was then miraculously imbued. Others, without having 
 recourse to this hypothesis, explain the words of Zachary as apostrophizing his 
 infant son, under the influence of strong emotions, as we often find, in Sacred 
 Scripture, inanimate objects feelingly addressed, u Audite cceli, quce loquor" (Deut. 
 xxxii.), " Montes Gelboe," &c. (4 Kings xxi.), Josue addresses the sun and moon (Josue 
 x. 12). Moreover, Zachary addresses his infant son, for the instruction of those 
 present, who, on afterwards seeing John acting as the Precursor of our Lord, and, 
 pointing Him out to the people as infinitely superior to himself, would be confirmed 
 in their faith, by the remembrance of the prophecy, now uttered by Zachary on the 
 subject. 
 
 " Thou shalt go before the face of the Lord," who, though clad in human nature, 
 is also God and Lord of all things. 
 
 " To prepare His ways," contains an allusion to a prevalent usage, especially in 
 the East, whenever a king visited any remarkable place in his dominions, to have a 
 herald go before him, and point him out to his people ; and also to have every obstacle, 
 every unsightly object, that might retard his journey, or cause any disagreeable 
 feeling, removed out of the way. John prepared the ways of our Lord, by teaching 
 the Jews the true faith, and inculcating the practice of penance, as in following 
 verse. 
 
 77. He shall prepare the ways of the Lord, and remove all disagreeable objects 
 and obstacles by imparting to God's people, the saving " knowledge," whereby they shall 
 be taught the ways of justice and of truth, shall be brought to Him, who is " the Way, 
 the Truth, and the Life," and shall know Him to be the Saviour promised to them, who 
 shall bestow the salvation, of which John shall impart the knowledge, to be the Eternal 
 Son of God, who came to redeem and rescue them from the slavery of sin and Satan; 
 and by preaching, by word and example, the necessity of penance, to dispose them 
 for " the remission of their sins" This remission of sin can be obtained solely through 
 the merits of our Lord, in the first instance, in the regenerating waters of Baptism, 
 to which the Baptism of John served as a type and preparation. 
 
ST. LUKE, CHAP. I. 4 a 
 
 The Greek has, " in the remission of their sins," and will mean, that the "salvation ," 
 preached by John, and imparted by Christ, consists in " the remission of sin," or, if 
 we follow the Vulgate, " in remissionem peccatorum," &c, we can interpret it, procured 
 through the remission of sins. For, by a Hebrew idiom, " in" signifies, by, "per," 
 whether construed with an Ablative or Accusative. 
 
 78. " TJirough the bowels of the mercy of our God." This remission of sin, and all 
 the other blessings connected therewith, were the result of God's tenderest, most 
 intense feelings of mercy and commiseration for our miseries. It is to God's 
 tenderest mercy alone, we are indebted for all the blessings resulting from the 
 Incarnation of His Son— this, " Horn of Salvation of the house of David." 
 
 The " bowels of mercy," mean intimate, intense feelings of mercy, such as a 
 mother feels for her offspring in distress. Thus we find it said of the mother in the 
 judgment of Solomon (3 Kings iii. 26), "her bowels were moved upon her child." 
 Similar, also, is the meaning of the word " bowels " (1 John iii. 17). 
 
 "In which," "bowels of mercy," or through the strong impulse of which tender 
 feelings of merciful love. 
 
 " The Orient from on high visited us." It was owing to His exceeding great love 
 for the world, that God gave up for it His only, His well-beloved Son. It was the 
 same intense love, that moved the Eternal Son Himself to assume flesh, to visit us 
 in person, and not through His prophets, as of old, and to come down from the 
 highest heavens, for our sakes. " Qui propter nos, homines, et propter nostram salutem, 
 descendit de ccelis." — Nicene Creed. This love of God is heightened by the circum- 
 stance so clearly referred to by the Apostle, in commendation of it, that, " When we 
 were yet sinners, Christ died for us. When we were enemies, we were reconciled to God, 
 by the death of His Son " (Komans v. 8, 10). The words, "from on high," are to be 
 connected with, "visited ws," by coming down from heaven, and assuming flesh in 
 the chaste womb of the Virgin, in order to accomplish the work of Redemption. 
 
 " The Orient." This is a noun — avaroXrj. The corresponding Hebrew word, 
 Tzemah, is universally regarded as denoting the Messiah, or Christ; and hence, in the 
 Chaldaic Paraphrase, or Targum of Jonathan, it is rendered, not literally, but as 
 signifying, the Messiah.. The Greek interpreters, in one passage only (Jer. xxxiii. 15), 
 translate, Tzemah, fiXao-Tos, germen, "a bud." In several others, avaroX-q, or, " Orient" 
 (Jer. xxiii. 5 ; Zach. iii. 8 ; vi. 12). St. Jerome, in his translation from the original 
 Hebrew, renders Tzemah into Latin, in some passages, germen, or bud (Isaias iv. 2 ; 
 Jer. xxiii. 5; xxxiii. 15), and in other passages, Orient (Zach. iii. 8; vi. 12). In both 
 significations, of " bud" springing forth, and of " Orient " darting forth its rays of 
 light (and the precise signification of Tzamar, the root from which Tzemah is derived, 
 is to shoot forth, applicable to a bud, or light alike), the word is very applicable to 
 Christ; as a bud, it is very applicable to "the rod out of the root of Jesse, a flower 
 out of his root " (Isaias xi. 1), who, when the house of David seemed to be destroyed 
 for ever, and to have gone into utter oblivion, unexpectedly sprang from the family 
 of David, and re-established the glory of His throne for ever. As a light darting 
 forth its rays, it is equally applicable to our Lord, " the True Light that enlightens every 
 man coming into this world" (Johni. 9). Himself, "the Light of the World" (John 
 viii. 12), " The Sun of Justice to them that fear His name" (Malachias iv. 2), "The 
 Bright and Morning Star." And it is in this latter signification of the word, as 
 appears from the following (v. 79) "to enlighten," &c, it is here applied to our 
 Lord. 
 
44 COMMENTARY ON 
 
 79. " To enlighten them," &c. This was the end for which the Orient came to 
 visit us. The image conveyed in the words of this verse is allusive to the wretched 
 condition of those who are forced to dwell and spend their lives in darksome 
 dungeons or sepulchres, into which the cheering light of day is never permitted to 
 enter. "Shadow of death" intensifies the word, "darkness," and both mean dark- 
 ness the most intense. The corresponding Hebrew word, Salmaveth, denotes the colour 
 which death on its immediate approach impresses on the face and entire countenance 
 of a man. Hence, it points to dense darkness from which one cannot emerge, and to 
 the condition of extreme danger usually followed by destruction. The words, 
 " shadow of death," are commonly used in this sense in the Sacred Scriptures, and 
 often applied to the darkness of the grave and of hell (Job iii. 5 ; x. 21, 22). 
 
 The words, "darkness and shadow of death" in the moral and spiritual sense 
 intended here, denote the great ignorance and sinfulness in which the human race 
 was plunged before the coming of Christ. As sunrise over the hills dissipates the 
 mists and lights up the lowliest valleys; so, Christ dispelled this ignorance by teaching 
 the truths of faith, by revealing those mysteries of grace and glory concealed 
 hitherto from the children of men (Ephes. iii. 5-9); thus clearing away the shocking 
 errors regarding God's Divine nature and attributes, regarding man's origin and 
 ultimate destiny which disfigured the face of the earth, and destroying the empire of 
 Satan and sin, by meriting the grace whereby sin was remitted and cancelled, and 
 by permanently instituting these channels of Divine grace — the sacraments of His 
 Church, which were to subsist to the end of time. Some include among those 
 enlightened by Christ, even the departed souls of the just shut up in the gloomy 
 prison of Limbo, to whom Christ went, in the interval between His Passion and 
 Resurrection, to announce their near deliverance (1 Peter iii. 19). But, most likely, 
 the words exclusively refer to the living, as explained above. 
 
 " To direct our feet," &c. In removing the darkness of ignorance and sin, our Lord 
 pointed out the way of justice and peace in which we should walk in future, after 
 having culpably deflected from it in the past. He, at the same time, helps us, by 
 His abundant grace, to walk in this road, and to direct all our affections and actions 
 towards the performance of the works of justice, and the observance of His command- 
 ments, which alone could insure for us true peace here, with Grod and man, and 
 eternal peace in the enjoyment of everlasting happiness hereafter, according to the 
 words of Isaias (xxxii, 17, 18), " And the work of justice shall be peace, and the service of 
 justice quietness, and security for ever. And my people shall sit in the heauty of peace, and 
 in the tabernacles of confidence, and in V)ealthy rest." 
 
 The word "peace" by a Hebrew idiom, denotes the possession of all things 
 desirable. 
 
 80. "And the child grew," &c. The Evangelist wishes to convey that the after life 
 of the Baptist fully corresponded with these wonders recorded in connexion with his 
 birth and circumcision. He " grew " in bodily stature and age. "And was strengthened 
 in spirit." His soul advanced in virtue and grace, plentifully bestowed on him by 
 the Holy Ghost. The same or similar words are applied to our Lord in a still more 
 exalted sense (chap, ii- 40). 
 
 " And was in the deserts" (see Matthew iii. 1, Commentary on). John retired 
 into the desert, according to some, to escape Herod, who, on hearing of the wonder- 
 ful events connected with his birth and circumcision, would have regarded him as 
 the Messiah, the born King of the Jews, afterwards referred to by the Magi. He 
 would thus be exposed to the indiscriminate slaughter of the holy innocents. The 
 
ST. LUKE, CHAP. II. 45 
 
 Baptist found the serpents of the desert less formidable than a tyrannical king, as St. 
 Jerome remarks (contra Lucifer). He retired also, in order to be less liable to be 
 influenced in after life, by favour or partiality in regard to the vices of the Jews, 
 frhich he denounced with prophetic and apostolic firmness ; also to give an example * 
 of the penance which he preached, and to secure greater credit for his testimony in 
 favour of our Lord, regarding whom, he could have derived knowledge from God 
 alone and His holy angels. 
 
 " Until the time of His manifestation to Israel." God, who had illustrated his birth 
 and circumcision by so many wonders, did not fail to protect him in the desert, and 
 exert a miraculous providence, if necessary, in his regard, whom He had destined to r » ? 
 be in due time, the herald to announce the presence on earth, of His Eternal 
 Son. 
 
 "Manifestation" &c, when he was to make his appearance publicly to exercise 
 the function of Prophet, which, among the Jews no one was allowed to do before 
 attaining the age of thirty (see Matthew iii. 1) — and to discharge the duties of his 
 pxalted office, as Precursor to the Son of God. 
 
 CHAPTER II. 
 
 ANALYSIS. 
 
 In this chapter we have an account of the birth of our Lord, and of certain remarkable events 
 connected with it. Its announcement to the shepherds by the Angel. The celestial hymns sung on 
 the occasion by a multitude of the heavenly army (1-14). The visit of the shepherds to the crib 
 (15-19). Their return after having witnessed the truth of the joyous announcement made to them 
 by the Angel (20). The oixcumoifeiOD of our Lord. The purification of his Virgin Mother (21-24). 
 The timely arrival iu the Temple of Simeon, no doubt, providentially arranged, to bear testimony to 
 our Lord (25-28). Simeon's inspired Canticle, and prophecy, relating to out Lord, and His Blessed 
 Mother (29-35). The testimony borne by the saintly prophetess, Anna (3(3-38). Our Lord's 
 return to Nazareth, after His circumcision (39-40). The finding of Him in the Temple, after 
 a diligent search made for Him during three days, by His disconsolate parents, on the occasion 
 of His going up with them, at the age of twelve, to assist at the Paschal solemnity (41-50). His 
 hidden life at Nazareth, and His obedience to His parents. 
 
 TEXT. 
 
 A NB it came to pass that in those days there went out a decree from Cesar Augustas; that 
 the whole world should be enrolled. 
 
 2. This enrolling was first made by Cyrinus tlie governor of Syria. 
 
 3. And all went to be enrolled, every one into his own city. 
 
 4. And Joseph also went up from Galilee out of the city of Nazareth into Judea, to the 
 city of David, which is called Bethlehem : because he was of the house and family of Bavid, 
 
 5. To be enrolled with Mary, his espoused wife, who was with child. 
 
 6. And it came to pass, that when they were there, her days were accomplished, that she 
 should be delivered. 
 
 7. And she brought forth her first-born son, and wrapped him up in swaddling clothes, 
 and laid him in a manger : because there was no room for them in the inn. 
 
 8. And there were in the same country shepherds watching, and keeping the night watches 
 over their floch 
 
 9. And behold an Angel of the Lord stood by them, and the brightness of God shone 
 round about them, and they feared with a great fear. 
 
 10. And the Angel said to them : Fear not; for behold Ibring you good tidings of great 
 joy, that shall be to all the people : 
 
 1 1 . For this day is born to you a Saviour who is Christ the Lord, in the city of Bavid, 
 
46 COMMENTARY ON 
 
 12. And this shall be a sign unto you. You shall find the infant wrapped in swaddling 
 clothes, and laid in a manger. 
 
 13. And suddenly there was with the Angel a multitude of the heavenly army, praising 
 God, and saying : 
 
 14. Glory to God in the highest : and on earth peace to men of good-will. 
 
 COMMENTARY. 
 
 1. " And it came to pass," not by mere chance or accident, but it was so arranged 
 by the over-ruling providence of God. " That in those days." Shortly, or immediately 
 after the birth and circumcision of the Baptist, described in the preceding chapter. 
 " There went out a decree from." A decree was promulgated by " Casar Augustus." 
 Julius Cicsar, who was assassinated, was the first Rom an Emperor ; u Augustus," 
 who immediately succeeded him, was the second, in the forty-second year of whose reign, 
 Christ was born. " Ccesar," was the title generally given to all the Roman Emperors. 
 The title of " Augustus ," was given by the Roman Senate to this Csesar, whose reign, 
 so long and prosperous, lasting for fifty-seven years, gave rise, partly, to the saying, 
 " Augusto felicior , Trajano melior" 
 
 " That the whole world should be enrolled." There is no mention made of this 
 enrolment by Pagan historians. Hence, some Expositors understand by the words, 
 " whole world," Judea only, a signification they bear sometimes in SS. Scripture. 
 These say, that Augustus had for object in taking this census in that part of his 
 Empire, to ascertain the amount of aid he might expect, in case of emergency, from 
 Herod, who was the mere creature of the Romans. They assign as a reason for using 
 the words in this restricted sense, the mention of " Cyrinus, as Governor of Syria," in 
 connexion with it, which would have no meaning, if there were question of the vast 
 Roman Empire, the enrolment of which could not be committed to Cyrinus. How- 
 ever, the mention of Cyrinus, as Governor of Syria, might be accounted for, even if 
 there were question of a general enrolment of the Empire; because, it was the 
 enrolment, which, so far as it regarded the Syrian part of the Empire, had immediate 
 connexion with the wonderful event now about to be recorded. It was owing to the 
 decree of enrolment in this part of the Empire, that Christ was born in Bethlehem, 
 the place marked out for His birth in the ancient prophecies. If the above restricted 
 sense of the words be adopted, the silence of profane historians is perfectly intelligible, 
 as an event occurring in so remote a corner of the Empire would be beneath their 
 notice. However, the words are commonly understood, of the habitable quarters oi 
 the globe, then subject to the Roman Empire, iracrav ttjv oiKovfxevrjv, a sense, which the 
 words, " whole world," sometimes bears, as the Roman Empire at the time embraced 
 the greater part of the habitable globe. This is held by many, with Paulus Orosius, 
 Ven. Bede, &c. 
 
 " Should be enrolled," Whether this enrolment, or census, of the subjects of the 
 whole Empire, its provinces and dependencies, with an account of its population and - 
 resources, was ordered without any view to taxation, and solely out of a feeling of 
 vain-glory, on the part of Augustus — an opinion maintained by some, chiefly on the 
 ground, that if taxation were in view, each one would be enrolled, not in the place 
 whence his family had sprung, as in this case, but where his possessions were 
 (Patrizzi, Dissert, xviii, Lib. 31); or whether it was ordered by Augustus, with a 
 further view to taxation, in order to recruit the Imperial Treasury, exhausted by long 
 wars, as is stated by Josephus (De Antiq. Lib. 18, c. 1), is uncertain; although, the 
 latter opinion seems the more probable. One thing, however, is quite certain, viz., 
 that it was ordained by the all -ruling providence of God, for the verification of His 
 
ST. LUKE, CHAP. II. 4 7 
 
 prophecies regarding the birth of His Son in Bethlehem. It might seem strange, at 
 first, considering that Herod was at this time King of Judea, that the general enrol- 
 ment decreed by Augustus, whether from motives of vanity, or with a view to 
 taxation, should include his kingdom. But, it is to be borne in mind, that Herod held 
 his kingdom at the good-will of the Romans ; and, hence, he could not safely object 
 to their taking a census of a kingdom which was tributary to them. Josephus informs 
 us (Antiq. xvi. c. 9), that Herod had at this time, owing to grave accusations preferred 
 against him, incurred the displeasure of Augustus, who threatened, "instead of 
 treating him any longer as his friend, to treat him in future as his subject." Hence, 
 nis dominions, regarded as subject to Augustus, were now included in the general 
 census of the Roman Empire. It is supposed by many, that Augustus had in view 
 to impose a tribute, or capitation tax, levied on all, men and women. Therefore, the 
 Blessed Virgin accompanied Joseph to Bethlehem. After ascertaining the number of 
 his subjects, most likely, the tax imposed in Judea was similar to that contributed 
 for the necessities of the Temple (see Matthew xvii. 23). We are informed by 
 historians, sacred and profane, that at this period, the whole world enjoyed a pro- 
 found peace, as an indication of which, the Temple of Janus was now closed a third 
 time by Augustus. All this was well suited to greet the entrance into this world of 
 Him, who was " the Prince of Peace ," who came to reconcile God to man, by making 
 atonement to His outraged Majesty by the plentiful effusion of His most sacred 
 blood ; and to establish the firmest bonds of union between men themselves, by 
 breaking down the middle wall of partition, that divided Jews from Genties (Ephes 
 ii. 14). 
 
 2. " This enrolment teas first made by Cyrinus," &c. This general enrolment of all 
 the subjects of the entire Empire was the first of the kind that was made, or could 
 be made, owing to continuous wars (although there might possibly have been several . S +^ 
 partial or local ones), and so far as the portion of the Empire connected with the .f 
 extensive province of Syria, including Judea, was concerned, it was made by Cyrinus, <s^ 
 who was President of Syria, vested with supreme vicarial authority. The more 
 probable opinion is, that Cyrinus or Quirinus acted as extraordinary commissioner 
 on this occasion, being invested with this high office by Augustus, in reward for his 
 public services, especially for having utterly destro} r ed the Homodanenses — a savage 
 tribe in the neighbourhood of Mount Taurus, who proved very troublesome to the 
 Roman authorities in these distant dependencies. The ordinary Governor of Syria — 
 the most important of the Roman Provinces — was at this time Sentius Saturninus, 
 (Tacitus Anna!., Lib. iii.) Cyrinus associated him with himself in taking the census 
 in the province of Syria, and, on this account, Tertullian (Lib. iv., c. 7, adv. 
 Marcion), referring to the Roman Archives in proof of our Lord's nativity and its 
 circumstances, says (c. 19), that the census was taken by Se?itius Saturninus, as he 
 was the ordinary Governor of Syria at the time, whom Cyrinus had associated with <jj[ 
 himself, in this important business. Cyrinus only is mentioned by St. Luke, because 
 eleven years afterwards he returned as ordinary Governor of Syria, when, after thf 
 banishment of Archelaus, Judea was annexed to the province of Syria. It is likely ^ 
 our Lord was registered, at least, on the octave day of His nativity, when He was s£ 
 circumcised and returned on this census. For, Justin Martyr addressing Antoninus 
 Pius, appeals to the Roman census under Cyrinus, and Tertullian {ut supra), to % 
 their own archives, in proof of our Lord's nativity. The Greek, omitting the 
 particle " by," merely has — r/ye/^ovev'ovros rfjs 2u/stas Kvprjviov^- - Cyrinu* being President y ^£ 
 cf Syr Li. 
 
 4 
 
 a , 
 
48 COMMENTAEY ON 
 
 Some understand, "first" of the census made by Cyrinus as extraordinary 
 Commissioner, in the life-time of Herod, in opposition to a second made by the 
 same Cyrinus, eleven years after this, when, on the banishment of Arehelaus, his 
 kingdom was annexed to the Eoman Province of Syria, of which Cyrinus was then 
 appointed ordinary Governor (Josephus, Antiq., Lib. 15, c. 1); and a tax levied, 
 which gave occasion to the unhappy rebellion of Judas of Galilee (Acts v. 37). St. Luke 
 refers to the former census; Josephus, to the latter. Or "first " may mean the first 
 census of Judea made by the authority of the Romans, who committed it to Cyrinus, 
 Governor of Syria (Justin Martyr adv. Typhon). Some Expositors, in order to 
 remove more fully still, the chronological difficulties raised here, say "first" means, 
 before, a signification the word, Trpwrrj, bears in other parts of the Gospel ; this 
 census was made before Cyrinus was Governor of Syria ; while, by others, the words 
 are understood to mean, this enrolment was perfected and its object carrried out, 
 viz., the levying of a tax by Cyrinus, when he was President of Syria, eleven years 
 after this. 
 
 3. "And all went to be enrolled." This was the tenor ©f the decree as regarded 
 Judea ; "Every one {went) into his own city." The usual system of enrolment practised 
 among the Jews was, to commence with the tribe ; then, to descend to the family ; 
 and then, to the individuals comprised in each family (Josue vii. 14; 1 Kings ix. 21 ; 
 2 Kings xxiv. 2). Augustus wished the same order to be observed on this occasion. 
 Whether any similar arrangement was made in regard to the Gentiles is not ascer- 
 tained. Livy (Lib. xlii. 10) makes mention of some such arrangement having been 
 made by order of the Consul in regard to the taxing of the allied cities, or the 
 Socii Latini Nominis. 
 
 " Into his own city ," not the city of His birth, nor where He dwelled; but, the 
 city whence the head of His family had sprung, as in the present case, Bethlehem 
 was the city of David. 
 
 4. "Joseph also went up" — because Judea was higher in point of situation than 
 Galilee — "to the city of David, which is called Bethlehem" to distinguish it from the 
 citadel of Sion, which David built, after having taken it from the Jesubeans, and 
 dwelling there, made the seat of his kingdom. Hence, in several parts of the Book 
 of Kings, it is called " David's city;" but, he was born in Bethlehem. Bethlehem was 
 six miles to the south of Jerusalem, and about seventy from Nazareth, in Galilee, a 
 long and wearisome journey for the Virgin, under the circumstances. It is supposed 
 that it was made on foot. 
 
 "Because he was of the house and family of David." "Souse and family," mean one 
 and the same thing, although some Expositors mean by " house," the several heads of 
 each household; by "family," the several distinguished members of each tribe. 
 Both words convey, that Joseph sprang from the family, of which David was the 
 distinguished head. 
 
 5. " To be enrolled with Mary," &c. " With Mary," may be joined with " enrolled," 
 or, "went up" (v. 4), or rather with both, as both occurrences took place. He went 
 up with her, and he was enrolled with her. Women, as well as men, were enrolled 
 at every such census, particularly with a view to the capitation tax, which, most 
 likely, was the chief or ultimate object Augustus contemplated in ordering it. Nor 
 can we see why Mary, in an advanced state of pregnancy, would have undertaken so 
 toilsome a journey from Nazareth +o Bethlehem, unless in obedience to the law 
 
ST LUKE, CHAP. II. 49 
 
 requiring her to be enrolled. So that she might say with her Son, " We mud fulfil 
 all justice" particularly as she was an heiress of the Tribe of Juda, and family of 
 David (see Matthew i. 16, Commentary on). All this was regulated by the all- wise 
 providence of God, in view of the birth of His Son in Bethlehem, as had been long 
 before predicted by the prophets (Micheas v. 2). 
 
 "His espoused wife." The word, "espoused," is used to show, that although 
 married to Joseph, she was, still, an Immaculate Virgin. 
 
 " Who was with child" on the point of giving birth to a child, at the time of theft 
 arriv al in Bethlehem, now referred to. % 
 
 6. "And it came to pass," not by chance, but by the ordination of God's providence. 
 
 " That when they were there" which some Commentators, Maldonatus, Toletus, 
 Lucas Brugensis, Jansenius, &c.,\understand to mean, having tarried there some 
 days after their arrival ; either waiting for their turn to be enrolled, or, after being 
 enrolled, awaiting the event, which they knew would certainly come to pass there. 
 Others (with Silvcira, &c), understand the words to mean, immediately on their 
 arrival. These quote a revelation made to St. Brigid (Lib. 7; Eevel. c. 21), that 
 the Blessed Yirgin brought forth our Lord the night she reached Bethlehem. 
 
 "Her days were accomplished" that is, fully nine months — the natural period of 
 gestation — commencing with the conception of our Lord, on the 25th of March, and 
 His birth, on the 25th of December, which, " the authority of the Church keeps, 
 taking up the tradition of the ancients on the subject" (St. Augustin de Trinitate, 
 Lib. iv. c. 5). " Sicut a majoribus traditum suscipiens Fcclesia custodit auctoritas." It 
 is thus shown, that our Lord was born in the fulness of time, having been carried in 
 His mother's womb, like other children, thereby proving He was true man, no less 
 than true God, begotten of the Father by an eternal generation. 
 
 7. "And she brought forth her first-born Son" She gave Him birth, as other 
 women do to their offspring. But she did so, unlike them, without any detriment to 
 her virginal integrity, being, as Catholic faith teaches, a spotless Virgin, "ante 
 partum, in partu, post partum." He emanated from her, just as His glorious body 
 penetrated the apartment in which His Apostles were assembled after His resurrec- 
 tion, the door remaining shut ; and as the rays of the sun penetrate glass, without 
 any fracture of its component parts. She also brought Him forth without pain, or 
 lassitude, or weakness uf any sort, being free from the curse entailed on other 
 mothers by sin, "in dolor e filios paries" (Genesis iii. 16). Commentators observe, 
 that while of Elizabeth it is said, "she brought forth a son" (chap. i. 57); of Mary, 
 it is said, "she brought forth her Son," as it to convey, that she was the mother of 
 her Son, in the strictest sense of the word ; and even might be called the mother of 
 her Son, on a title still stricter than applies to other mothers ; because her Son had 
 no lather on earth, unlike other children; and His mother alone, without the 
 co-operation of an earthly father, supplied the substance of His sacred body. Now, 
 as this Son is also God, having a Divine Person only ; hence, Mary is justly termed, 
 the Mother of God. 
 
 "First-born.^ For meaning, see Matthew, chap. i. v. 25. 
 
 "And wrapped Sim up in swaddling clothes," as is commonly done to infants, to 
 prevent distortion of the limbs. Although this was not needed in the case of our 
 Blessed Lord ; still, the Blessed Virgin acted in His regard, as mothers commonly 
 see done in regard to their new-born babes, and wrapped Him in the swaddling 
 clothes she had provided, in view of the approaching birth of the Divine Infant, of 
 
 D 
 
50 COMMENTABY ON 
 
 which she was fully aware. From the activity and pious offices performed hv the 
 Blessed Virgin, herself in person, requiring no assistance, as ordinary mothers do, 
 immediately on giving birth to the children of sin, it is clear, she brought forth, 
 without pain, or lassitude, which, in other mothers, are the allotted punishment 
 of sin. 
 
 " And laid Him in the manger" which implies, that our Lord was born in a stable. 
 This manger was the most befitting place in the stable for receiving the Divine 
 Infant on His entry into this world. Tradition has it, that, at the time, an ox and an 
 ass were tied to the manger, to which allusion is made (Isaias i. 3), "The ox 
 knoweth his owner, and the ass his master 1 s crib" as explained by St. Gregory of Nyssa 
 (Serm. de Nativitate), and also, in the Septuagint version of Habucuc (iii. 2), which, 
 instead of the words, as rendered by St. Jerome, " in the midst of the years, thou shalt 
 make it knoivn," has, " in the midst of two animals, thou shalt be known,'' 1 " in medio duorum 
 animalium cognosceris. 11 This manger is now religiously preserved in the Basilica of 
 St. Mary Major, at Borne, and made the object of pious veneration. 
 
 u Because there teas no room for them in the inn. 11 Either on account of their having 
 arrived late, the inns, or places of public reception — caravanseries, as they are called 
 in the East — were crowded by the concourse of people coming from all quarters, to be 
 enrolled at Bethlehem. Hence, no room for Joseph and Mary ; or even if they arrived, 
 as most likely they did, in time, they were obliged, on account of their poverty, to 
 make way for more favoured and more welcome guests, especially as there might be 
 some reluctance in receiving a woman evidently far gone in pregnancy. Thus " there 
 was no room for them. 11 They were, therefore, forced to take shelter in a stable, where 
 the King of Heaven and Creator of the Universe, to whom belongs the earth and its 
 fulness, was to be born. There is a diversity of opinion among Commentators 
 regarding the site of this stable. Some hold, that it was a kind of outhouse attached 
 to the inn, in the little town of Bethlehem. Others, however, who explored the 
 Holy Land, and among them St. Jerome (Ep. ad Marcellam ; Bede, de locis sanetis) 
 maintain, that it was at the extreme eastern side of the town, a cave hewn in a rock, 
 whither the shepherds were wont to drive their cattle as a place of protection against 
 the inclemency of the weather. 
 
 What a mystery of love and humiliation. The God of heaven, the Almighty 
 Creator of the universe, the Eternal Son of God, becoming a weak babe and born 
 in a stable, although His "was the earth and its fulness. 11 What excess of love. 
 " God so loved the world " (and this world His enemy by sin, sunk in the depth and 
 mire of sinful degradation), "as to give up for it His only begotten Son " (John iii. 16), 
 " and evidently great is this mystery of godliness, manifested in the flesh, 11 &c. ( 1 Timothy 
 
 iii. 16.) 
 
 What a moving example of humility, austerity, poverty, penance, and above all, 
 of charity, does He not leave us in the stable. While " the foxes had their dens, and the 
 birds of the air their nests, He had not whereon to lay His head. 11 Born in a stable, living 
 in a workshop, dying on a gibbet "being rich, He became poor , for our sakes, that through 
 His poverty we might be made rich " (2 Cor. viii. 9). From the pulpit of the crib, He 
 addresses us — I, "who measured the waters in the hollow of my hand . . . and poised with three 
 fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance 11 
 (Isaias xl. 12) ; who created the heavens and the earth out of nothing, the King of 
 glory, and Lord of majesty, before whom " the pillars of heaven tremble 11 (Job xxvi. 
 11), "and under whom they stoop, that bear up the world 11 (Job ix. la), in order to save 
 you, wretched worms of the earth, and out of pure love, to rescue you from the 
 unquenchable flames of hell, and bring you to the happiness of heaven — " came leaping 
 
ST. LUKE, CHAP. II. 41 
 
 over the mountain*, shipping over the hills " (Cant. ii. 8). From heaven and my Father's 
 bosom, I leaped to the Yirgin's womb ; from her womb, to earth ; from earth, 
 to the cross ; from the cross, to the lower regions ; thence, I leaped back to earth ; 
 from earth, to heaven, to convey you thither. By the bowels of my mercy, I 
 visited you rising from on high ; and I united heaven to earth, God to man, by the 
 closest personal union. I became flesh, to make you God ; and when you became like 
 the horse and mule, and without understanding, like unto the brute beasts, I was 
 born between two brute animals, to rescue you from this miserable servitude 
 (A Lapide). 
 
 8. Having described the circumstances of our Lord's birth, His poverty and 
 humility, St. Luke now describes the kind of people first favoured with the joyful 
 tidings. " In the same country" surrounding Bethlehem and its immediate proximity, 
 St. Jerome (Lib. de locis Hebraicis) says, it was the place of the Flock Tower, or 
 Tower of Eder (Genesis xxxv. 21), where Jacob dwelt with his flocks on his return 
 from Mesopotamia, and where Rachel died and was buried. Ven. Bede (Lib. de locis 
 Sanctis) says, they were three in number, as were the Magi also in nuniber,three. 
 
 " Shepherds ivatching." The Greek word for "watching," aypcuAowres, properly 
 signifies, dwelling in the fields, either in the open air, or covered with tents. David 
 formerly cared his father's sheep as shepherd, probably in the very same place 
 near Bethlehem. 
 
 " And keeping the night watches V "Watching for a fixed portion of the night, till 
 relieved by others, who spent their allotted portion of time, when they, in turn, were 
 relieved. In this, there is allusion to the division of the nights into four watches, 
 at that time observed by the Jews in imitation of Roman usage (see Matthew 
 xiv. 25). The Greek literally means, " watching the watches of the night" or nightly 
 watches, " over their flock," to guard them against wolves or robbers. ^T 
 
 Some writers, with Scaliger, infer from this, that our Lord's birth occurred not injP \f 
 the end (25th) of December — as the weather would be then too cold for shepherds to V 
 tend their flocks out at night; but, in September, when the shepherds could live out 
 at night, watching their flocks. But, the constant tradition of the Church has always 
 been, that our Lord was born at night, oh the 25th December; and, as regards the 
 reason adduced to the contrary by Scaliger, it is of no weight if it be borne in mind, 
 that, in hot climates, flocks are fed out on the pastures at night even in mid- winter, 
 or in huts, such as most likely were erected around the " Flock Tower " or Tower of 
 Eder, for sheltering flocks in case of great severity of weather (A. Lapide). 
 
 9. "And behold," .as a matter of unusual occurrence, coming on them, quite 
 unexpectedly. 
 
 "An Angel of the Lord," generally supposed to be Gabriel, who had been already 
 entrusted by God with such an exalted commission in connexion with the Incarnation. 
 (Tertullian, Lib. de carne Christi; Cyprian, de Nativitate, Bede, &c.) 
 
 "Stood by them," probably, in a visible, human form, which was now assumed by 
 the King of Angels Himself. The Greek, cncorr), would signify also, to stand over V s * 
 them, as if gliding down from heaven; and this rendering would be in perfect 
 accordance with what is said of "the multitude of the heavenly army" (v. 13), who 
 accompanied " the Angel " referred to, and were no doubt aloft in the air. 
 
 " And the brightness of God" Some divine effuigence reflected from the glorious 
 majesty of God, such as was reflected from our Lord in His glorious transfiguration 
 on Thabor. when " His face shone as the swu" 
 
52 OOMMENTAEY ON 
 
 u Shone round about them," enveloping them, and diffusing a bright light on every 
 side, so as to dispel the surrounding darkness, and show it was divinely sent. 
 
 " And they feared with a great fear," as men usually do, when there is question of 
 the supernatural. Among the Jews, it was thought, that whosoever saw an angel, 
 would die (Judges vi. 22, 23 ; xiii. 22). 
 
 The Greek for u the brightness of God," has "the brightness of the Lord," 8o£a tov 
 Kvpiov. And the Angel calls our Eedeemer, "Lord," "Christ the Lord" {v. 11), as if the 
 Evangelist meant to convey, that it was the same Christ, our Lord, who was laid 
 obscurely in a manger, that as Sovereign King of heaven, despatched His angels 
 and shed a heavenly effulgent light around the shepherds. 
 
 Several reasons are assigned why our Lord appeared first to the poor shepherds, 
 the chief of which are — 1st, because He wished, in His humility and poverty, as 
 He had selected a poor stable to be born in, to show a preference for the poor and 
 humble, since "His communication is with the simple" (Prov. iii. 32), making them 
 His first Evangelists, as He made fishermen His Apostles ; and, because in the whole 
 economy of Eedemption, while forwarding the new order of things, which He came 
 to establish on earth, He made use of " the weak to confound the strong, the foolish to 
 confound the wise . . . and the things that are not, to bring to nought the things that are " 
 (1 Cor. i. 28), thus removing all grounds for boasting on the part of creatures. He, 
 therefore, hid these things from the wise, the Scribes and Pharisees, and the princes 
 who would have derided Him (Matthew xi. 25 ; Luke vii. 30) ; 2ndly, because the 
 shepherds were, in their occupation, very like the Patriarchs, themselves shepherds, 
 to whom were made the promises regarding the future Incarnation of the Son of 
 God; 3rdly, because their occupation resembled His own, who was "the good 
 Shepherd," and was to lay down His life for sheep ; 4thly, to convey, that He was 
 one day to be offered up as the Lamb, who was to take away the sins of the world, 
 and had by the retrospective merits of His future Passion, remitted sins in all former 
 ages, being the Lamb slain from the beginning of the world, " agnus occisus ab 
 vrigine mundi" (Apoc. xiii. 8). 
 
 It is remarked by Yen Bede, that never in the Old Testament is it said of angels, 
 that they appeared surrounded with light, as is said here ; because now a light has 
 risen for those who are upright of heart, " exortum est in tenebris lumen rectis." 
 
 10. The Angel dispels the fear caused by his presence and the heavenly efful- 
 gence which accompanied him. 
 
 "For, behold I bring you good tidings." I announce " to you," and not to the great 
 ones of the earth, excellent tidings regarding a subject, which will cause "great joy," 
 not only to you, but "to all the people" of Judea, to whom it is announced first, 
 and "to all the people " and nations of the earth, and to all generations of men, who 
 shall have cause to rejoice for it for all eternity, in the priceless blessings and solid 
 good which they shall derive from it, both in time and eternity. 
 
 11. " For this day is born to you a Saviour," absolutely called so, because He rescues 
 us from all sin, its guilt and eternal liability; and all this He shall one day perfect 
 in the general resurrection of the just. This was the subject of the " great joy" 
 whereby the Angel wished to dispel their fears and calm their apprehensions. It 
 was a subject not only of great joy, but of the greatest joy ever communicated to the 
 human race. 
 
 " This day " — showing the cause of joy to be present — this very hour of midnight, 
 when we are on the point of entering on a new day, " *'* born" a perfect man, after 
 
ST. LUKE, CHAP. II. 53 
 
 having assumed human nature " to you " Israelites, to whom He was promised in the 
 first place, " parvulus natus est nobis; filius datus est nobis" (Isaiah ix. 6) or, " to 
 you" as representatives of the human race : for, it was not for Angels, who needed 
 Him not, He was born; but, for lost man. " Born for you" as your Saviour, in 
 His second generation, as Man God, who in His first generation from the Eternal 
 Father, was begotten as God, the Creator, "per quern, omnia facta sunt." 
 
 " Who is Christ the Lord" thereby implying His divine nature, as His human 
 nature was implied in the preceding, " born to you." " Christ" the Messiah, anointed 
 in virtue of the hypostatic union, to be Prophet, Priest and King (see Matthew i. 1)» 
 "anointed with the oil of gladness, beyond His fellows ." 
 
 "In the city of David," conveys, that He was the blessed seed referred to by the 
 prophets, as springing from the seed of David, and that He was born in the place 
 indicated and foretold by the Prophet Micheas (v. 2), viz., Bethlehem. The words, 
 " city of David," are used preferably to Bethlehem, to point out Christ's descent, as had 
 been foretold, from David (John vii. 42). 
 
 In order to estimate at their full value, the magnitude of the blessings contained 
 in the words, " born to you a Saviour" we have only to consider the state of the world, 
 the miserably hopeless, spiritual condition of the human race, progressing daily from 
 bad to worse, at the time of the birth of our Redeemer. St. Paul graphically describes 
 it in reference to the Gentile world (Rom. i. 23-32), and in reference to the Jews, 
 (ii. 19-24), and in reference to both together (iii. 11-19). Out of this miserable 
 state, which would, in all probability, have become worse every day, as it had been 
 progressing in evil up to that, only the grace of our Lord Jesus Christ could have 
 rescued them. Hence, the necessity of His coming ; and when He did come, to 
 establish a new order of things, to institute a new creation, whereby He renewed the 
 face of the earth, the abundance of grace and gifts He bestowed far exceeded the 
 evil entailed by sin. " Where sin abounded, grace abounded still more" (Rom. v. 15-20). 
 Hence, the birth of the Son of God, in accordance with the economy of Redemption 
 decreed by the Almighty, was a subject " of great joy to all the people" to all genera- 
 tions of men, who were to exist on earth to the end of time. 
 
 12. " And this shall be a sign unto you" If you wish to go and pay your homage 
 to your new-born Saviour, in order to distinguish Him from others, this will serve as 
 a distinctive sign. Others eay, the Angel meant by the words, ' ' I give you a proof 
 and confirmatory argument of the truth of my announcement, that the long expected 
 Saviour is born, and that He is Christ the Lord." It is quite usual in Scripture for 
 divinely commissioned messengers to give signs, as proofs of the truth of what they 
 assert. Thus, Gabriel gave it to Zachary (i. 20) ; to the Blessed Virgin (36) ; the 
 Angel to Gideon (Judges vi. 36, 37) ; Samuel to Saul (1 Kings x. 2). Most likely, 
 however, the Angel primarily refers to a distinctive sign for knowing the infant and 
 distinguishing Him from others ; and it may be also, in a certain sense, confirmatory 
 of the truth of what he announced, by showing he could divine future contingent 
 things, and tell beforehand what would happen. The holy Virgin might have changed 
 the position of the infant, and instead of having Him " laid in a manger" at the 
 advent of the shepherds, she might have him clasped in her blessed arms. The 
 Angel, to prove his divine mission and credibility, states the exact position of affairs 
 on their arrival. 
 
 " You shall find the infant" if you mean to go and pay Him your homage, not in 
 a royal palace, in regal splendid attire, but, " wrapped in swaddling clothes, and laid in 
 a manger." His first advent amongst us was in humility and poverty, thus the more 
 effectually to elevate, by being the first Himself to enter on it, the new order of things 
 
54 COMMENTABY Oft 
 
 He came to establish, viz. : to exalt poverty, humility, beyond riches, pride, worldly 
 comlort, so much prized by men, who were fast going along the broad road that 
 leads to perdition. 
 
 Some say, " the manger," and "stable," referred to here, were commonly known 
 to the shepherds, as celebrated all over the country; otherwise the Angel wonld not 
 have given the shepherds sufficient information, if there were many such places in 
 Bethlehem. Others hold, the Angel probably pointed out the direction in which 
 the manger lay — a circumstance omitted in his narrative by the Evangelist — and 
 that the grace of God, interiorly enlightening them, guided them securely thither 
 
 13. "And suddenly," unexpectedly, as soon as the Angel ceased to speak, after 
 making the joyous announcement. 
 
 " There was with the Angel," either, at that moment descending from heaven, as 
 Ven. Bede, &c, hold, or, then only heard and seen, although present with the 
 Angel from the beginning of the joyous announcement of our Saviour's birth, as is 
 held by others. It is commonly held, they were seen as well as heard by the 
 shepherds. 
 
 " A multitude of the heavenly army." That is, a countless number of angels, who 
 came to corroborate the testimony of the Angel, who announced the birth, so that 
 there would be more than one witness, and all doubt might be removed from the 
 minds of the shepherds. It is very likely, the Heavenly Father sent all the angels 
 of heaven to adore His Incarnate Son on this occasion, to which reference is made 
 in the words, "Adorate eum omnes angeli ejus " (Psalm xcvi. 8), " et cum iterum introducit 
 primogenitum in orbem terra, dicit, et adorent eum omnes Angeli Dei" (Hebrews i. 6). The 
 angels are called "an army" on account of their number, on account of their 
 orderly, hierarchical division, on account of their great power, and their readiness 
 ever to obey the commands of their great Leader in heaven, mighty in battle, who 
 is so often termed, " Deus virtutum, Deus exercituum, Deus Sabaoth" the number of 
 whose soldiers is beyond counting (Job xxv. 3.) 
 
 " Praising God" with songs of exquisite, angelic melody, thanking Him for the 
 ineffable manifestation of His goodness, displayed in the birth of His Eternal Son ; 
 and the priceless benefits resulting from it to earth and heaven. If, at the first 
 creation, " the morning stars praised Him together, and all the sons of God made a joyful 
 melody " (Job xxxviii.), with how much greater reason should all heaven now resound 
 with shouts of joy and jubilee at the birth of His Son — the greatest of all His works, 
 the second and more exalted creation, by which He renewed the face of the earth ? 
 
 14. " Glory to God in the highest: and on earth peace to men of good will" According 
 to this reading, adopted by the Vulgate — "pax hominibus bona voluntatis" — there are 
 but two members in the sentence. According to the ordinary Greek reading, there 
 are three members. " Glory to God . . . and on earth peace, good will in men" 
 koli €7rt ttjs yr)<s eiprjvr), ev avdpwirois ev&oKuu In the Vatican MS., the reading is, euSo/ctas, 
 bona voluntatis, which is followed by the Vulgate, and by the most ancient Latin 
 writers, by Origen (Horn. 13 in Lucani), Ghrysostom (Horn, de Nativitate) ; by tiie 
 Codex Oantabrigensis, by St. iraeneus, SS. Cyril of Jerusalem, Ambrose, Jerome, 
 Augustine, &c. The antithesis between " God in the highest heaven," and " men on 
 earth" is better sustained by rendering the sentence, bimembris; for, between "men" 
 and " earth" there is hardly any distinction ; since, it is only of men there is question 
 when " earth " is spoken of. Another question arises as to whether the words are 
 asse-rtive or optative. The former seems more likely; inasmuch, as, the praises of the 
 
ST. LUKE, CHAP. It 65 
 
 angels seem to extol (rod fur wliat lias been mercifully accomplished by Him. The 
 result of the birth of Christ is, {< Glory to God" of which He had been hitherto 
 robbed, when man impiously transferred to senseless idols, what was His inalienable 
 due. His power, wisdom, goodness, mercy, and other attributes are now displayed 
 in the birth of His Son, and proclaimed, as due to Him, " in the highest" heavens. 
 These words may be joined immediately with " God," who dwells in the highest 
 heavens; or, with " Glory," which is rendered in the highest heavens to God, by the 
 angels who surround His throne, and sing a new song of joy in praise of His infinite 
 perfections, now so resplendently manifested in the Incarnation and birth of His 
 Son. 
 
 "And on earth peace to men of good will" "And" may mean, " because" Glory td 
 God, &c, because, on earth peace is established, which was so long desired. The word 
 "peace," according to a Hebrew usage, means every description of blessings. It may 
 mean, "peace," reconciliation with God, which is soon to be effected by the blood of 
 His Son, who is to reconcile sinful man to His Father, offended by sin, and pay the 
 price of his ransom, and make full satisfaction and atonement; or, "peace" between 
 man and man, who were hitherto held asunder. This peace Christ came to establish, 
 breaking down, by His blood, the middle wall of partition, which kept asunder for 
 ages Jews and Gentiles. He came to establish true peace between all the tribes of 
 the earth, by meriting for them the grace to overcome their dreadful feelings of 
 mutual enmity and desires of revenge, which corrupt nature of itself could not over- 
 come ; and by substituting in their place, the sweet law of charity, forgiveness of 
 injuries, and brotherly love. 
 
 "Men of good will," is understood by some to mean, that while Christ oame to 
 establish peace for all, and to tender to all the blessings of peace ; it was only men 
 of good will, men well-disposed to profit by the graces and blessings thus offered, 
 that would actually enjoy the priceless blessings of this peace, which He came to 
 establish. 
 
 Others, looking to the meaning of the Greek word for "good will," cvSoiaa, which, 
 although sometimes understood of men (Romans x. 1), generally, and almost always, 
 in Sacred Scriptures is understood to refer to God, to His benevolence, favour, 
 gracious designs of mercy towards men (as Psalm cxlix. 4, 7 ; Ephes. i. 5), interpret 
 the words in connexion with "peace " thus, "and on earth, peace of good will" which 
 results not from men's merits or deserts ; but is purely the effect of God's merciful 
 designs "in" or towards, "men" elected by God to salvation, according to the pur- 
 pose of His good will (Ephes. i. 5), and merciful designs in regard to them. 
 
 TEXT. 
 
 15. And it came to pass, after the angels departed from them into heaven, the shepherds 
 said one to another : Let us go over to Bethlehem, and let us see this word that is come to 
 pass, which the Lord hath showed to us. 
 
 16. And they came with haste: and they found Mary and Joseph, and the infant lying 
 in the manger. 
 
 17. And seeing, they understood of the word that had been spoken to them concerning 
 this child. 
 
 18. And all that heard wonderea : and at those things that were told them by the shep- 
 herds. 
 
 19. But Mary kept all these words, pondering them in her heart. 
 
 20. And the shepherds returned, glorifying and praising God, for all the things they had 
 heard, and seen, as it was told unto them 
 
68 COMMENTARY UN 
 
 COMMENTARY. 
 
 15. " After the angels," having discharged their commission, " departed from therii 
 into heaven?' in an invisible form, unto God, by whom they were sent. This shows 
 they were good angels. 
 
 " The shepherds said one to another : Let us go over to Bethlehem and see this loord," &o. 
 " This word" this thing. " Word" in Sacred Scripture, is used, by a Hebrew phrase, 
 to mean any thing. il Which the Lord hath showed to us." It was " the Lord" who 
 "showed" it to them, preferably to the Scribes ami Pharisees, and great ones of the 
 earth; because it was He that commissioned the angels. He "showed" that is, 
 revealed it, and gave signs for ascertaining it, thereby inviting them to go see for 
 themselves, and learn experimentally the truth of what was said. The shepherds at 
 once obey the heavenly call, and correspond with the Divine inspirations. While 
 the Angel instructed and invited them externally, the grace of Q-od, no doubt, aided 
 and impelled them interiorly to leave their flocks, and visit this Divine Infant in His 
 crib. The same divine grace enlightened them fully as to the Divinity of Him, whom 
 they resolved to visit, and before whom they, doubtless, fell down in prostrate adora- 
 tion, with mingled feelings of faith, love, and awe. 
 
 16. " With haste" from a burning desire, inspired by the grace of God, to see 
 their infant Saviour, and then to return at once to their flocks. 
 
 " They came." The cave, it is supposed, was a mile distant " They came in haste" 
 ** They found Mary" — who brought Him forth in full vigour of health— "and Joseph," 
 the guardian of His birth, both spending the night in holy contemplation and prayer, 
 "and the infant lying in the manger," as they had been told beforehand by the Angel. 
 What a consoling spectacle, to behold, for the first time, the Holy Family, Jesus, 
 Mary, and Joseph. How the souls of the shepherds must be inflamed with divine 
 love, at beholding this Trinity of persons on earth, who most faithfully represented 
 the Trinity of the Godhead in heaven. Happy we, if in spirit, we often visit the 
 Holy Family, and merit to be visited by them, at the awful and decisive moment of 
 death. 
 
 17. "And seeing, they understood of the word that had been spoken to them" " Under- 
 stood," may mean, they saw, with their own eyes, that the " word" or announcement, 
 made to them by the Angel was literally true, just as St. John says, " That which 
 was from the beginning, which we have heard, which we have seen with our eyes, which 
 we have looked upon," &c. (1 John i. 1). 
 
 The Greek word for " understood" eyi/copicrav, may also mean to divulge, to noise 
 abroad, which sense accords well with what follows. The shepherds, doubtless, 
 told, not only Mary and Joseph, of the Angel's announcement, and the hymns of 
 celestial melody chanted in the skies by multitudes of angels, but others also, as 
 appears from the words of following verse, "And all that heard wondered" &c. 
 
 18. "And all that heard wondered." It is likely, that many on hearing the 
 accounts given of what occurred, went themselves to the stable, and saw with their 
 own eyes, the truth of what was narrated. Some, probably, believed whom God 
 enlightened ; others, probably, remained in their incredulity, offended by the lowly 
 appearance and condition of the Divine Infant. 
 
 "And at those things that were told them," &c. The Greek and Syriac have not 
 " and." Of those who retain it, some understand it to mean, " thai is," at the things, 
 &c. Others, understand it literally, and interpret the words thus, they admired the 
 
ST. LUKE, CHAP. II. 57 
 
 3vent of the birth of the Son of God. and, the othor circumstances connected with it, 
 which had heen told them by the shepherds, such as the announcement made to 
 them by the Angel, and the appearance of multitudes of angels praising God, &c 
 
 19. "Nary "kept all these words." While all others were loud in speaking of the 
 wonderful things they saw and heard, and, probably, Joseph too spoke of what he 
 himself knew, as well from the declaration of the Angel regarding the Divinity of 
 the child, as also from what he himself knew in connexion with His birth, thus 
 strengthening the faith of the shephprds, and others who came to the crib ; " Mary" 
 as modest in regard to her tongue, as she was in body, displaying consummate prudence 
 and humility, 
 
 "Kept all these ivnrds." thatis to say, things spoken of in her heart. "Pondering them" 
 putting them together (Bloomfield), comparing the past with the present, the oracles 
 of the prophets regarding the birth of the Saviour from a virgin, and in a determinate 
 place, and other oracles regarding Him, with their full accomplishment ; the announce- 
 ment made to herself by the Angel, regarding the Son to be born of her, with 
 that made to the shepherd, regarding His actual birth. These things she^pondered 
 over, and derived from them fresh arguments, to confirm her faith, and " kept them 
 in her heart" treasured them up in her memory, to be disclosed, at God's appointed 
 time, to the world, to be made known to His Apostles, and especially to the 
 Evangelist, St. Luke, by whom they are here recorded in detail. 
 
 20. " The shepherds" after being fully satisfied from the testimony of their own 
 senses of the truth of the announcement made by the Angel, now " returned" to the 
 discharge of their duty of tending their flocks, "praising and glorifying God, for all the 
 things they had heard" aud had not only heard, but "seen as it was told to them." 
 These latter words, "as it was told" &c, affect the words, " had seen." 
 
 TEXT. 
 
 21. And after eight •days were accomplished that the child should be circumcised ; his 
 name was called Jesus, which was called by the Angel, before he was conceived in the womb. 
 
 22. And after the days of her purification according to the law of Moses were 
 accomplished, they carried him to Jerusalem, to present him to the. Lord. rrjX*/ 
 
 23. As it is written in the law of the Lord, Avery male opening the womb shall be called 
 holy to the Lord. 
 
 24. And to offer a sacrifice according as it is written m the law oj the Lord, a pair of 
 turtle doves, or two young pigeons. 
 
 OOMMENTAKY. 
 
 21. "And ajter eight days were accomplished that the child should be circumcised.'" 
 The words, " after eight days," do not convey, that the period of eight days had elapsed , 
 and after that, circumcision took place. For, it was on the eighth day, after the birth 
 of a child, this was to take place according to the law of Moses ; and .here, the words, 
 " that the child should be circumcised," or, as was appointed by law for His circumcision, 
 show, there is reference to the eighth day commenced but not ended. It is usual in SS. 
 Scripture, to describe as happening after a time, what took place towards the close of 
 it, and before the time had expired. Thus, of our Lord it is said, that " He was to rise 
 ffter three days; " although, from the context, it is clear it was meant, that this would 
 happen on the third day. So also (Genesis xli. 18, 19, 20), where a thing is said to 
 occur " after three days" (18, 19), which occurred " on the third " (v. 20). Here, then, 
 
5& COMMENTARY ON 
 
 thpi words mpan. after seven days had passed and the eighth had arrived, on which, 
 according to law, the child was to be circumcised. The Evangelist does not expressly 
 say, He was circumcised ; but, he implies it, by a reference to the time and law of 
 circumcision, which He submitted to, who came " to fulfil all justice." Our Lord 
 voluntarily submitted to the painful rite of circumcision ; although, not bound to do 
 so, being Himself the legislator ; and moreover, the reason of its application to Him 
 did not exist at all, as He was free from all sin, of which circumcision was the type. 
 He submitted to it, however, for several reasous, viz., to give an example of obedience ; 
 to take away every pretext from the Jews of rejecting Him, as not being a true son of 
 Abraham ; to show, that He assumed a real body on this earth; to approve of the 
 rite of circumcision ; to submit to the law, that being " made under the law, He would 
 redeem those who were under the law." (Gal. iv.) 
 
 It is likely, He was circumcised in the stable, not by Joseph, but by some Priest 
 or Levite, so that there would be an authentic record of the fact. See chap. i. v. 59.) 
 " Sis name was called Jesus" by Mary and Joseph, according to the command 
 given from Heaven to both (Matthew i. 21 ; Luke i. 31.) The Greek has, 
 "And His name was called Jesus" "And" may mean, also, or then. It is 
 omitted by the Vulgate interpreter as superfluous. " Which was called by the 
 Angel" enjoined on them by the Angel to bestow on Him. 
 
 "Before He was conceived in the womb." It was only after the close of the 
 Annunciation, and the consent of the Virgin, that our Lord was conceived in her 
 sacred womb. It was also given Him after He was conceived (Matthew i. 21). 
 
 For the meaning and derivation of the word "Jesus " (see Matthew i. 21). The 
 rite of circumcision was most painful to the Divine Infant, who began to suffer thus 
 early for our sakes. It was also most humiliating, even more so still, than His birth 
 in a stable. In the latter case, He took on Himself the form of a man ; in the former, 
 oi a smner. But, in reward for this humiliation, He received an exalted name, at 
 the sound of which every knee in heaven, earth, and hell, must bend. And, indeeu, 
 in almost every case, where our Lord endured any signal humiliation, His Heavenly 
 Father bestowed on Him some compensation and mark of honour. In the stable, the 
 angels sang hymns of praise ; here, He received the most exalted of names ; when 
 the Scribes blasphemed His Divine works, the people would exalt Him ; at His final 
 humiiia ion and death, all nature, the sun, the rocks, the very dead, did Him honour, 
 to convey to us, that if we wish to be exalted, we must first be humbled. Such is the 
 disposition of Divine economy established in the present order of things. It is only 
 in the adorable Sacrament of His abiding love on our altars, when He is truly a 
 hidden God, and where He permanently submits to the greatest outrages for our sakes 
 to the end of time, that He receives no proportionate sensible compensation from His 
 Heavenly Father. Hence, the obligation on the part of His faithful, to whom His 
 Heavenly Father intrusts Him, to make, as far as possible, some reparation to Him 
 in this Divine institution, where He is our food during life, our solace at death, the 
 last friend we hope to accompany us, when all others must leave us, our Viatic, 
 guide and support when entering the gates of Eternity, whence we are never to 
 return. 
 
 22. "And after the days of her purification according to the law of Moses were accom- 
 plished." This means, as explained already in reference to the words, "and after 
 eight days," &c. (v. 21), when the days filling up the interval between the birth of the 
 child and the day appointed in the law of Moses for the purification of a woman had 
 Dassed, and the day itself was partially over, for, it was on that day the rite of puri- 
 
ST. LUKE, CHAP It. 5$ 
 
 fioatiim took place. A similar form is used (Leviticus xii. 6). There is reference in 
 these two verses to a threefold law enacted by Moses. The first (Leviticus xii.) having 
 reference to a woman after child-birth. In case of a son, she should be unclean seven 
 days, during which, anything she touched or came in contact with, was legally unclean. 
 She should remain thirty-three days, besides, in the blood of her purification. During 
 these thirty-three days, she was forbidden to enter the Sanctuary ; but, she might 
 not have kept so much aloof from others, as during the preceding seven days. After 
 the lapse of these forty days, she was to be purified according to a certain rite, in the 
 Temple. If she gave birth to a female infant, she was to remain unclean, fourteen 
 days, in the strictest sense, so as to keep aloof from all, as was usual during the seven 
 days succeeding the birth of a male child, and she should remain sixty-six days more 
 — in all, eighty days, double the number of days enjoined in case she gave birth to a 
 male child — in the blood of her purification. During the latter sixty-six days, she 
 was only prevented from entering the Sanctuary. It is to this law, reference is here made 
 by St. Luke, " When the days of her purification according to the law of Moses ," which, 
 in regard to a male child, was forty days. The following words, u and they carried 
 Him to Jerusalem" nave no essential connexion with this law, as the law, having 
 reference to the offering of a male infant was quite distinct from that regarding the 
 purification of the mother, although, usually, the legal process of declaring the 
 mother purified and offering the child took place at the same time. 
 
 The secondhud reference to a sacrifice which the mother, whether in case of the birth 
 of a son or daughter, was bound, by the law of Moses, to offer, on the occasion of her being 
 declared purified. If the parties were rich (Leviticus xii. 6-8), they should present a 
 lamb of a year old for holocaust, and a turtle or young pigeon for a sin-offering, which 
 they were to deliver to the priest; if poor, two turtles, or two young pigeons, one for 
 a holocaust, and the other for sin-offering. To this, reference is made by St. Luke (v. 24), 
 " and to offer a sacrifice, Sfc," and as the Blessed Virgin was, from her condition in life — 
 the wife of a carpenter — reckoned among the poor, St. Luke only cites the portion of 
 the Divine ordinance that had reference to the offering on the part of the poor. 
 It is to be observed, that the words (v. 24), "and to offer," &c, are not joined with, 
 "they carried Him to Jerusalem ;" but, with the words, implied and understood, viz., 
 they went to Jerusalem, since the presence of the child was not necessary at the offering 
 of turtles, &c, for, this offering took place, whether there was question of either 
 a male or female child ; and in the latter case, the child was not present at all. 
 
 The third (Exodus xiii.) had reference to an ordinance requiring the Jews, in the 
 case of the first-born male, whether of man or beast, that it should be given and 
 consecrated to the Lord, in commemoration of the preservation of the Hebrews, and 
 the slaying of the first-born of the Egyptians by the destroying Angel in Egypt. In 
 case of the first-born of a clean animal, it was offered up as a victim ; of an unclean, 
 it was to be redeemed (Numbers xviii, 15) ; the first-born of an ass to be exchanged 
 for a sheep ; if not redeemed, to be killed (Exodus xiii. 13). In the case of man, as £b 
 the Lord had chosen the sons of Levi in place of the first-born male children of His n Jt ' 
 people (Numbers iii.), he was to be redeemed at a price (Exod. xiii. 15) of five sides. '** 
 It is to this ordinance St. Luke refers in the words, " They carried Him to 
 Jerusalem to present Him to the Lord, as it is written . . . every male opening the womb 
 shall be called holy," that is, shall be dedicated and set apart from profane uses, and 
 thus " holy to the Lord." Although St. Luke makes no mention of it, it is likely our 
 Lord who came " to fulfil all justice" was redeemed for five sides. 
 
 It is commonly held, that the Blessed Virgin was not strictly bound by the law 
 of Leviticus xii., prescribing the rite of purification; because she brought forth her 
 
60 
 
 COMMENTARY ON 
 
 child, a pure virgin, without any physical, or moral defilement either. But she 
 complied with this law, to avoid scandal; as her Son, for the same reason, submitted 
 to the knife of circumcision, and paid the tribute. As regards the precept of (Exodus 
 xiii.) having reference to the offering of the first-born, some hold, the Blessed Virgin 
 was not bound ; because the words of the law, " opening the womb," could not apply 
 to her offspring, who was born of her, without opening her womb, because, she 
 remained a pure virgin. Hers was, therefore, according to these, an exceptional 
 case, not comprehended in the law, relative to the opening of the womb. 
 However, some interpreters understand the words to mean, the first-born of a mother. 
 At all events, as in the preceding case, she offered her Son to avoid scandal, and to 
 give an example of humility and obedience. 
 
 The same applies to the offering of two turtles or two young pigeons (the 
 Evangelist does not say which), one offered for a holocaust in thanksgiving for the 
 happy deliverance of the mother ; and the other, for a sin-offering. "With this also 
 she complied, to give an example of obedience and humility, and to avoid scandal, 
 although, not strictly bound by the precept on this subject. 
 
 TEXT. 
 
 25. And behold there was a man in Jerusalem named Simeon, and this man teas just 
 and devout, waiting for the consolation of Israel : and the Holy Ghost loas in him. 
 
 26. And he had received an answer from the Holy Ghost, that he should not see death, 
 before he had seen the Christ of the Lord. 
 
 27. And he came by the Spirit into the temple. And when his parents brought in the 
 child Jesus, to do for him according to the custom of the law, 
 
 28. He also tooTc him into his arms, and blessed God, and said : 
 Now thou dost dismiss thy servant, Lord, according to thy word in peace. 
 Because my eyes have seen thy sahation, 
 Which thou hast prepared before the face of all peoples : 
 A light to the revelation of the Gentiles, and the glory of thy people Israel. 
 And his father and mother were wondering at those things, which were 
 
 concerning him. 
 
 34. And Simeon blessed them, and said to Mary his mother: Behold this (child) is set f, 
 the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicUd 
 
 35. And thy own soul a sword shall pierce, that out of many hearts thoughts may b> 
 revealed. 
 
 29. 
 30. 
 
 31. 
 
 32. 
 33. 
 
 spoken 
 
 or 
 
 COMMENTARY. 
 
 25. " And behold" it being a matter well deserving of attention. The Evangelist 
 wishes to convey, that testimony was rendered to our Lord, by two saints of both 
 sexes, venerable for their years, and edifying conduct ; both imbued with a pro- 
 phetic spirit. Hence, their testimony was of the greatest weight. 
 
 " There was a man in Jerusalem named Simeon." Some say, he was a priest; because 
 he blessed Joseph and Mary (v. 34). But, it is most likely, if he were a priest, 
 St. Luke, who mentions other qualities in commendation of him, would not have 
 omitted this. He might have blessed Mary and Joseph, in the capacity of a 
 venerable old man. 
 
 " Just and devout." These qualities first assigned in commendation of him, are 
 calculated to add weight to his testimony. " Just," owing to the inherent justice and 
 sanctification permanently residing in him, and showing this in his relations with his 
 fellow-men. " Devout" (cvAa/J^s") towards God, whom he reverenced and feared to offend. 
 
8T. LUKE, CHAP. II. «1 
 
 " Waiting for the consolation of Israel" anxiously looking forward to and expecting the 
 advent of Him, who was to bring consolation to Israel, under the temporal and spiritual 
 bondage and misery, from which they suffered. They suffered great temporal evils 
 from the Romans and Herod, and great spiritual tyranny from the Scribes and 
 Pharisees (Matt. ix. 36). Christ was looked forward to as the consoler of Israel. 
 (Isaias xl. 1; li. 3; lxi. 1, 2). Simeon inferred from the several prophecies — the 
 sceptre having passed away from Juda — the fulfilment of the seventy weeks of 
 Daniel, and other prophecies, that the time of the Messiah had arrived. Simeon was 
 more anxious about the public good than his own. 
 
 "And the Holy Ghost was in him" by sanctifying grace, as he was "just," and also 
 hy the gift of prophecy which he possessed, a sense in which the words are often 
 taken in SS. Scripture. They are thus used (Luke i. 35) in reference to the concep- 
 tion of a Son by the Blessed Virgin, and (i. 45) in reference to Elizabeth, who, under 
 this influence, began to prophesy. The Evangelist probably mentions this, to show 
 now it is he received an answer ; because, God's Spirit had resided in him. 
 
 26. " And he had received an answer :" The Creek word — K*xpT}f laT '' a 'l JL€V0V — means, 
 to receive an oracular or divine admonition, as in Matthew (ii. 12). How it is this 
 admonition was communicated, whether orally, or by dream, or by internal inspiration, 
 or otherwise, the Evangelist does not say. 
 
 " See death," means, by a Hebrew idiom, to die. 
 
 " The Christ of the Lord." For the meaning of M Christ,' ' and its application to 
 our Lord (see Matthew i. 1 ; Psalm xliv. 7, 8 ; Heb. i. 9). The Evangelist ascribes 
 the foregoing qualities to Simeon, to add greater weight to his testimony regarding 
 our Lord. 
 
 27. u By the Spirit," under the inspiration and guidance of the Spirit that " v>a* 
 in him." 
 
 " Sit parents." Joseph was the reputed father of our Lord (v. 48). 
 
 " To do for Sim according to the custom of the law." Offering Him up to God as 
 first-born male child (v. 23); and, probably, paying the ransom of five sides, usually 
 paid in such cases. 
 
 28. " Se also took Sim." u Also," &c, may mean, that He as well as His mother, 
 who carried Him, or the priest who offered Him, to be returned to His parents on pay- 
 ing the ransom of five sides. It may also mean, then, or, perhaps, it may be redundant. 
 
 " Took Sim into his arms," embracing Him with all faith and devotion, in which 
 he had the advantage over the prophets of old, who only saw Him at a distant 
 futurity, and were gladdened in their exile. The same Holy Spirit that guided and 
 inspired Simeon to enter the Temple, also revealed to him, our Lord as the 
 Redeemer of mankind and Consoler of Israel. We can conjecture, says Origen (in 
 Luc, Horn. 15), what graces Simeon received, who took the Son of God into his 
 arms, when we read of the favours bestowed on the woman who merely touched the 
 hem of His garment. "And blessed God," thanking Him for having fulfilled His 
 promise, that he would see his Saviour before he died; thanking Him also for the 
 great mystery of the Incarnation of His Son. 
 
 H9- "Now, Lord," who art master of life and death, "who killeth and maketh 
 alive, bringeth down to hell, and bringeth back again," (1 Kings ii. 6). " Dost dismiss" 
 Greek — cMroAvcis — means to loosen, to dissolve, as if he meant to loosen the bonds 
 
62 COMMENTAEY ON 
 
 whereby the soul is detained in the body, away from its native, eternal home. Some 
 read the words, imperatively, "now dismiss;" others, in the future, "thou shalt dismiss." 
 Better give it a present signification ; " now, Lord, whenever it pleases Thee to take 
 
 tme out of life, Thou doest so in peace" leaving me no cause of regret, nothing to bind 
 me to earth. All my desires are satiated. The words, " in peace" are to be joined to 
 " dost dismiss." "Peace" among the Jews, meant the quiet possession of all 
 blessings. Here, the fulness of satiety without any want or cause for regret. The 
 words of Simeon are similar to those of Jacob on beholding Joseph (Genesis xlvi. 38), 
 " Now shall I die with joy, because I have seen thy face." 
 
 " Thy servant." He speaks of himself in the third person, out of humility. 
 "According to Thy word" or promise made, that before death I would see my 
 Salvation. This promise being now enjoyed by me, there is nothing else to bind me 
 to this earth. I can, therefore, depart contentedly out of life, the only thing to 
 keep me anxiously in it, to bind me to it, being to see your promise fulfilled. 
 But, now, this promise fulfilled, I depart cheerfully at any moment Thou mayest 
 fix upon. 
 
 30. "Because my eyes have seen Thy salvation." This is addressed to God, the 
 Father, whose Son, sent by Him — " Thy salvation" — for the salvation and redemption 
 of His people, is frequently in SS. Scripture called "Salvation" (Genesis xl. 8- 
 Psalm 1. 14; Ixxxiv. 8; cxviii. 81, &c. ; Isaias xxxii. 10; Habacuc iii. 18). Simeon 
 is now willing to die, because with his corporal eyes, he saw Him present, whom 
 with the eyes of his soul, he believed to be the Eternal Son of God, and who was onlv 
 seen in spirit by the Patriarchs at a distant futurity. 
 
 31. " Which" ("salvation," or) Saviour, "Thou had prepared," by an Eternal 
 decree, and sent in time, not to a remote corner of Judea ; but, « ' before the face of all 
 peoples," Jews and Gentiles alike, whom He was to redeem ; and who by knowing 
 Him, and looking on Him by faith, conceived from the preaching of His Apostles and 
 their successors were to obtain eternal happiness and full redemption from all evils 
 here and hereafter. Here holy Simeon refers to the calling of the Gentile world, 
 and their lull participation in these spiritual blessings, of which the Jews alone were 
 
 k - ; iitherto the depositaries (Romans iii. 2 ; ix. 1, 2). 
 
 32. "flight" that is, Thou hast prepared Him to be "a light." It is put in 
 apposition to " salvation " {v. 30). A light to enlighten the Gentiles sunk in the 
 densest darkness of error, unbelief, and sin, " sitting in darkness and the shadow of 
 death " (L 79), and to be the glory of the Jewish people, to whom it was a source of 
 particular glory to have Christ born of them, according to the flesh ; to have all 
 His miracles during life performed in their midst, not excepting His glorious 
 Resurrection and Ascension ; to have His Apostles first sent amongst them. Although 
 the Gentiles derived great glory from the birth of Christ, and the Jews received 
 great aght, still, light appropriately applies to the Gentiles, on account of the dark- 
 ness of Paganism, out of which they were rescued by Christ. Ja..^ "! 
 
 " Father" Joseph was reputed in public, to be the father of our Lord, being the 
 spouse of His mother, as men are frequently called the fathers of the children they 
 adopt. 
 
 '* Were wondering " because, although they knew the Divine Infant to be the Son 
 of God, the destined Saviour of mankindi .still, they did not know in detail the thing* 
 
ST. LUKE, CHAP. II. 63 
 
 said here of Him by Simeon and Anna; such as, that He was to be the light of the 
 Gentile and the glory of the Jew; that He would be "far the ruin as well as for the 
 resurrection of many, tifc." ; that " the sword 0/ sorrow would pierce her soul, Sec." Eor, 
 what is said in tiiu following verses formed the subject of admiration on their part, 
 just as well as what preqedes. 
 
 34. While holdiug Jesus in his arms, " Simeon blessed them" His parents. We 
 cannot for a moment suppose he would presume to bless Him whom he knew to be 
 the Son of God. The form of sacerdotal blessing is given, (Numbers vi. 24, 25, &c.) 
 Simeon's blessing of them here, according to St. Bonaventure, consisted in 
 congratulating them ; Mary, in having given birth to the source of all good ; Joseph, 
 in being charged, as reputed father, with His education ; and, in wishing them the 
 increase of all blessings. Before treating of His future Passion and Mary's 
 sufferings on His account, Simeon "blessed them," to prepare them for the bitter cup 
 in store for them. 
 
 " And said to Mary His mother." These words he addresses to her in particular, 
 because they concerned her ; and, in all probability, Joseph was not alive when these 
 prophetic words were verified in her regard. It is likely, Joseph died before our 
 Lord's manifestation to Israel, and was not on earth to be looked upon by men as 
 the reputed father of Jesus, when He publicly called God His Father. Epiphanius 
 (Hseresi 71, contra Antidicomarianatas). Simeon, after congratulating her, on the 
 wonderful things God did for her, now predicts the sufferings of hprself and her 
 Son. 
 
 "Behold" as a matter deserving of all attention, " this" {child), whom I have pro- 
 claimed to be a Saviour in the face of all peoples, will still be the occasion, through 
 their own perversity, of the eternal ruin of many. 
 
 " Is set for the fall and resurrection of many in Israel." Our Lord was set as the 
 foundation in the spiritual edifice of the Church, indirectly, for the fall and spiritual 
 ruin of many in Israel, being its occasion, owing to their own perversity, and 
 obstinate rejection of His preaching and mission ; but He was set directly, "for their 
 resurrection" their resuscitation from the grave of sin and infidelity, to a new life of 
 grace, truth, and sanctity here, and a life of eternal glory hereafter. This was 
 directly intended by God, as the effect of Christ's coming. 
 
 This is allusive to Isaias (viii. 14; xxviii. 16), quoted by St. Paul (Rom. ix. 38; 
 1 Peter ii. 6 ; Acts iv. 11 ; Matthew xxi. 42). 
 
 " And for a sign which shall be contradicted." Holy Simeon here corroborates what 
 he had already said regarding our Lord being set up "for the ruin of many," who 
 shall perversely oppose Him, by word and act ; and who by blasphemous charges 
 and persecutions shall oppose and make Him the mark, at which they shall level ai i 
 me arrows of their cruel hate and malignity. In several parts of SS. Scripture 
 our Lord is referred to, both as a " sign to be set up" (Isaias viii. 18; xi 10; 
 Lament, iii. 12, 13; Job xvi. 13), and as an object of contradiction. (Psa. xvii. 44; 
 Heb. xii. 3, &c.) The idea is borrowed from archers, who level their arrows at 
 some mark they set up, and cease not till by perforation in all parts it is rendered 
 perfectly valueless. So, this prophecy of Simeon is seen thoroughly verified from 
 the history of our Lord's life, in the calumnies, the expressions of hatred, malevolence 
 and envy He suffered at the hands of the Jews, and the persecution they subjected 
 Him to, throughout the whole course of His sacred mission, until finally they raised 
 Him aloft on the cross, thus contradicting or rather persecuting Him to the very 
 doath. While the " sign of contradiction " includes all the sufferings of our 
 
34 COMMENTARY ON 
 
 Redeemer through life ; it is likely, it contains special reference to His elevation on 
 the cross, with marked allusion to the brazen serpent raised up by Moses in th* 
 desert, which was a figure of our Lord's crucifixion (John iii. 14). It was at the 
 time of our Lord's crucifixion the following words of Simeon regarding the " sword " 
 »f sorrow, &c, were specially verified. 
 
 The Greek for, "shall he contradicted," is in the present, avr i\ey ofxevov, but the 
 Vulgate interpreter gave the sense in the future tense ; or, the Greek word may mean, 
 that He was a sign liable to contradiction, as some of the Holy Fathers have it, 
 signum contra dicibile. 
 
 35. " And thy own soul," as well as the soul of your Son, "a sword shall pierct. n 
 It shall penetrate His soul and body, and cause His death ; and, by the same stroke, 
 while killing Him, it shall wound her soul, and transfix it to its inmost depths. By 
 the "sword" is meant, the contumelious language, ["lingua eorum gladius a cuius" 
 (Psalm lvi. 5); " exacuerunt ut gladium linguas suas" (Psalm lxiii 4)] addressed to her 
 Son, both in life, and particularly, at His death, and the torments inflicted on Him 
 especially during His cruel Passion. She suffered in her soul the most intense griei, 
 which may be measured by her intense love for her suffering Son ; by the dignity of 
 His person ; by the atrocity and duration of His torments ; by His utter dereliction, 
 "ut quid dereliquisti," &c, Simeon predicts these, in order to fortify the Virgin 
 against them, by preparing her to bear them, as she did, with the greatest sense of 
 dignity and heroic patience. 
 
 " That out of many hearts thoughts may be revealed." These words are commonly 
 connected with the preceding verse, and the intervening words, " a sword shall pierce thy 
 own soul" read parenthetically, "behold this child is set for the fall . . . to be contra- 
 dicted" {and thy own soul . . .) " that out of many hearts, fye. ," as if it were meant to convey, * 
 that the consequence of His being " set for the fall and resurrection of many," was, that 
 " out of many hearts, &c. ;" or, the cause (" that" signifying either cause or consequence, 
 or both), of His being thus contradicted, was, to elicit the latent thoughts of many 
 regarding Him. Some affecting great love for justice, a great longing desire for 
 the advent of their Messiah, regarding whom, however, they entertained erroneous 
 notions, scornfully rejected Him, and rejoiced in His ignominy and death; others, 
 who were in heart and soul true believers, now openly avowing their convictions, 
 resolved to sacrifice everything for His sake. In truth, at all periods of the Chris- 
 tian dispensation, our Lord's presence in this world, as a sign rejected by many, 
 would be the test for disclosing men's innermost thoughts, for showing, on the one 
 hand, who were His humble followers, that were to be numbered among His elect ; 
 and, on the other, who, the obstinate unbelievers were, that perversely rejected Him 
 
 Others, who reject the idea of the preceding words, "a sword," &c, being 
 included in a parenthesis, hold, that these words are to be connected immediately 
 with the preceding, and mean, that the sight of the Virgin, transfixed with sorrow at 
 the foot of the cross, would have the effect of causing many to associate themselvep 
 with her, and openly and fearlessly proclaim their belief in our Lord (John xix. 38 ; 
 Mark xv. 14). Thus, we see Nicodemue, the holy women, St. John, and others, who 
 fled from fear, now rally round the Blessed Virgin m J nc hour of her intense sorrow 
 and openly proclaim their faith and feelings 
 
 TEXT. 
 
 36. And there weu one Anna, a prophetess, the daughter ofPhanuel, of the tribe of A ser i 
 she was far advanced in years, and had lived with her husband seven years from W 
 virgtntty. 
 
ST. LUKE, CHAP II 65 
 
 37. And she was a widow until fourscore and four years ; who departed not from the 
 temple, hy fastings and prayers serving night and day. 
 
 38. Now she at the same hour coming in, confessed to the Lord; and spoke of him to all 
 that looked for the redemption of Israel. 
 
 COMMENTARY. 
 
 36. The Evangelist now adduces a second witness to our Lord's divinity — since 
 our Lord came to repair and redeem both sexes — so that, "in the mouth of two 
 witnesses every word might stand." He mentions certain qualities pertaining to this 
 witness, " Anna," which served to add greater weight to her testimony. Her name 
 "Anna," which signifies, grace; her parent, " Phanuel," well known for his goodness 
 at the time; "the tribe" from which she sprung, " Aser," thus distinguishing her 
 from others of the name who might have lived at the time. 
 
 " A prophetess," filled with the spirit of prophecy, as appears (v. 38) ; probably, 
 <*he may have been regarded as such by common repute. 
 
 " Far advanced in years" not likely to be carried away by youthful enthusiasm. 
 
 " And had lived with her husband seven years from her virginity." In these words 
 she is commended for her virginal and conjugal chastity. She reached puberty and 
 got married about the 15th year of her age. 
 
 37. " She was a widow until fourscore and four years." In this, she is commended 
 for her continency in the state of widowhood, not again seeking second nuptials 
 Some, with St. Ambrose, understand these words to embrace the period of time she 
 was a widow, so that according to them, she must have reached about the 106th year 
 of her age, during fifteen of which she was a virgin ; seven, a married woman ; 84 
 a widow. From the Greek reading, it is commonly inferred that the term 84, 
 comprises the number of years she lived up to this time. " Who departed not from the 
 Temple," spent a great part of her time there. Some say, she lived in the Temple, or 
 m the apartments set aside for devout females in the Temple, " who watched at the door 
 of the tabernacle" (Exodus xxxviii. 8). 
 
 " By fastings and by prayers " — these kindred virtues, which serve as wings to 
 raise up the soul to God, to whom they have been from the beginning in all dispen- 
 sations, and are still and shall be, so acceptable, " bona est oratio cum jejunio." (Tobias 
 xii.) " Serving." The Greek word, Xarpevovaa, signifies, offering the homage of divine 
 worship. This she did almost constantly, " night and day," by means of prayer and 
 fasting. Fasting and prayer are recommended in the Old Testament and the New, 
 as specially agreeable to God. Easting disposes for prayer ; excessive indulgence 
 renders us unfit for it. " Qui corporali jejunio . . . mentem elevas" (Prsef. Missre). 
 What then are we to think of those who, boasting of their Christian profession, decry 
 by every means, this Christian exercise of fasting, so much commended throughout 
 the SS. Scriptures ? 
 
 38. " Now she at the same hour," at the time Simeon holding our Lord in his arms 
 spoke of Him, as above. " Coming in " not by chance, but under the guidance and 
 impulse of the same Holy Spirit that directed Simeon to the Temple at the time (v. 27). 
 " Coming in," Greek, cTriorao-a, would signify, coming up. Probably, leaving the place 
 in the Temple where she was engaged in prayer, she came up to the portion of it in 
 which the child and His parents were. 
 
 " Confessed to the Lord," gave thanks and praised His eternal mercies in having 
 now, at His appointed time, sent His Son into the world, and exhibited Him now in 
 
66 COMMENTARY ON 
 
 His holy temple. The Greek word, avOuifxoXoytiTo, would imply, that she did so in turn 
 on her own part, in response to the praises uttered by Simeon. 
 
 11 And spoke of Him.'''' She acted discreetly by not speaking of Him to everyone, 
 who cared little for His coming, and might spurn her profession ; but, " to all that 
 looked" with sincere and anxious minds, and a spirit of true faith and piety, " for 
 the redemption of Israel" — the coming of the promised Messiah, now present, who 
 was to be for them, a Saviour to rescue them from sin and its temporal and eternal 
 consequences. The Greek has, " the Redemption in Jerusalem," and some Greek MSS., 
 viz., Vatican, " of Jerusalem." However, it does not much affect the sense. In the 
 latter reading, " of Jerusalem," there is mention of a part, the most prominent and 
 conspicuous, of the Jewish nation, whose capital city was Jerusalem, the seat of their 
 religion — so a part is used for the whole ; the other reading, " in Jerusalem" would either 
 mean, that they were expecting this redemption would be accomplished in Jerusalem, 
 or that she spoke to such as expected the Messiah in Jerusalem. It may be, that the 
 Evangelist wrote both, viz., " all who toere expecting the salvation of Israel in Jerusalem." 
 
 TEXT. 
 
 39. And after they had performed all things according to the law of the Lord, they 
 returned into Galilee, to their city Nazareth. 
 
 40. And the child grew, and waxed strong, full of wisdom ; and the grace of God was 
 in him 
 
 COMMENTARY. 
 
 39. " And after they had performed all things according to the law of the Lord," in 
 regard to the purification of the mother, the presentation of a pair of turtles, or two 
 young pigeons ; the offering of the child, and His redemption, as first-born, for five 
 sides. 
 
 " They returned into Galilee," &c. (See Matthew ii. 13, as to the time at which 
 this occurred, and the order of events connected with it.) St. Luke passes over the 
 flight into Egypt, the visit of the Magi, probably, because St. Matthew had already 
 fully described these occurrences. Some say, they proceeded from Judea to Egypt, 
 as it was to Judea Joseph afterwards was about returning from his exile. 
 Others say, from Nazareth. Others, from Bethlehem, whither they went directly 
 from the Temple, with the view of returning to Nazareth. Nothing certain is known 
 regarding it. 
 
 40. "And the child grew" in stature, M and waxed strong," His limbs becoming 
 more firm and robust, as He grew in bodily size. The common Greek has, "waxed 
 strong in spirit," having reference to His soul, which was filled with all the gifts of 
 the Holy Ghost, by whom He was conceived. 
 
 "Full of wisdom," with which His soul was full, arising from the hypostatic 
 vnion, from the moment of His Incarnation. The Greek reading — -n-Xrjpovfievov 
 ro<^ias — would convey, that He gradually acquired experimental knowledge, or, 
 it may mean, that while interiorly filled with all knowledge and wisdom, which, 
 according to some, was incapable of increase or augmentation, as, "in Sim were hidden 
 all the treasures of wisdom, 8fc." (Ooloss. ii. 3), He, externally, to the eyes of men, became 
 more and more perfect in the exhibition of all virtues, being thoroughly free from 
 all these faults and imperfections, to which children and youth are commonly subject. 
 
 " And the grace of God was in Him" or, as the Greek — err'avro— has it, " upon 
 Him," that is to say, the favour, unchangeable complacency, and benevolence of 
 
8T. LUKE, CHAP. II. 67 
 
 His Heavenly Father, who was always well pleased with Him, ever guided and 
 regulated all His movements and actions. By saying, " the child grew, and waxed 
 strong" &c, the Evangelist wishes to note the reality of His assumed nature ; while, 
 at the same time, he indicates that there was something more to be seen in Him j 
 being free from all imperfections, He every day showed advancement in perfection. 
 
 TEXT. 
 
 41. And his parents went every gear to Jerusalem, at the solemn. dag of the pasch. 
 
 42. And when he was twelve gears old, theg going up into Jerusalem according to the 
 custom of the feast, 
 
 43. And having fulfilled the dags, when theg returned, the child Jesus remained in 
 Jerusalem ; and his parents knew it not. 
 
 44. And thinking that he was in the compang, theg came a day's journey, and sought 
 him among their kinsfolks and acquaintance. 
 
 45. And not finding him, theg returned into Jerusalem, seeking him. 
 
 46. And it came to pass, that after three days theg found him in the temple sitting in the 
 midst of the doctors, hearing them and asking them questions. 
 
 47. And all that heard him were astonished at his wisdom and his answers. 
 
 48. And seeing him, theg wondered. And his mother said to him: Son, why hait thou 
 done so to us f behold thg father and I have sought thee sorrowing. 
 
 * 49. And he said to them : How is ti that you sought me ? did gou not know, that ] 
 must be about my Father's business ? 
 
 50. And they understood not the word, that he spoke unto them. 
 
 51. And he. went down with them, and came to Nazareth: and was subject to them. 
 And his mother kept all these icords in her heart. 
 
 52. And Jesus advanced in wisdom and ago, and grace with God and men, 
 
 COMMENTARY. 
 
 41. " And His parents went everg year," &c. The men were commanded by the 
 law of Moses (Exodus xxiii. 14-17 ; xxxiv. i3 ; Deut. xvi. 16) to g^ to the Temple 
 three times in the year, viz., at the solemn festivals of the Pasch, Pentecost, and 
 Tabernacles. It was not enjoined on the women; the Blessed Virgin, however, out of 
 devotion, accompanied her husband. Whether Joseph himself went up on these three 
 occasions, or, only at the Pasch — the greatest solemnity of all — and whether Mary 
 accompanied him on these three occasions, with the child Jesus, is disputed. Some 
 hold, Joseph went up only at the Pasch, from which there was no dispensation ; and 
 that, on account of the great distance of Jerusalem from Nazareth, he was dispensed 
 from going to the two other feasts. It is, however, more commonly held, that 
 Joseph attended on all three occasions each year ; and that his holy Virgin spouse 
 accompanied him on these several occasions ; and, as it is most unlikely, they left 
 their heavenly charge behind them ; it is, therefore, commonly held that our Lord 
 always accompanied them. Moreover, in this, they would give a lesson to parents 
 as to the practical early teaching of children in the duties of religion. But, St. 
 Luke refers only to their annual attendance at the Pasch, as it was only at the 
 Pasch, the following wonderful occurrence, in the Temple, where our Lord showed 
 He was "full of wisdom,' took place. He does not deny it regarding other occasions. 
 And, although the cruel Archelaus still reigned in Jerusalem, the dread of whose 
 cruelty caused Joseph to give up all idea of dwelling in Judea (Matt, ii.); still, the 
 parents of the child naturally expected He would pass unnoticed in the crowd 
 that flocked to Jerusalem on these solemn festivals. Besides, they had sreat 
 
68 COMMENTARY ON 
 
 trust in Providence, for whose honour and service they underwent this risk, and 
 they dreaded offending God, by neglect, more than the danger they incurred from 
 Archelaus, which was diminishea Dy tneir immediate return home on each occasion. 
 Some hold, that our Redeemer did not go to the Temple till he was twelve years 
 old, when, according to them, Archelaus, in the tenth year of his reign, was 
 banished by Augustus, and sent into exile. Hence, no danger from him. 
 
 42. To the end of this verse should be added, in order to complete the sense, 
 the words, " the child also went up with them.'' 1 
 
 43. They religiously remained till the Octave day, although not bound to remain, 
 at Jerusalem ; and then, returned home, while "the child Jesus remained in Jerusalem. 11 
 Some say, He rendered Himself invisible on this, as He did on subsequent occasions 
 (Origen in Luc, Horn. 19). He assigns Himself the reason of His remaining 
 (v. 49). 
 
 "And His parents knew it not." Some Greek copies have, "Joseph and Sis mother 
 knew it not." Very likely, He concealed His design from His parents, lest if He asked 
 their permission, which they probably might refuse, He would seem guilty of disobedi- 
 ence by remaining ; and He also may have in view to show, He had a more exalted 
 Parent in heaven, whose glory and business He should promote, independently of all 
 earthly relations and considerations. He wished, by remaining, to give a glimpse of the % 
 glory concealed within Him, and to prepare men for its manifestation in due time, 
 marked out in the decrees of His Eternal Father. He " remained, 11 not by accident, but, 
 by the all-ruling designs of Providence. The parents may be freed from the charge of 
 negligence regarding Him, if it be borne in mind, that those of the same neighbour- 
 hood and kindred returned in companies ; those of one household being mixed up 
 with those of another, till, at evening, they were to be recognised at the place of 
 public entertainment. Probably, the men formed one company apart ; and the women, 
 another. Thus, Joseph might have supposed that the Divine Infant was with His 
 mother's company ; and, His mother, that he was with Joseph. This is held by St. 
 Bernard (Serm. infra Octav. Epiph.), by Ven. Bede, St. Bonaventure, &c. However, 
 the Evangelist seems to favour the former supposition, viz., that the persons of the 
 same neighbourhood used to travel in companies without minding the distinction of 
 families, or household, on their journey, till they halted at evening. For, he says, 
 His parents thought, "He was in the company, 11 among whom they searched for Him 
 in the evening. 
 
 44. " They came a day 1 s journey ." Nazareth was three days' journey from Jerusalem. 
 ** And sought Him 11 when they reached the term of their day's journey, at the place 
 of common resort. The Evangelist would seem to exculpate Mary and Joseph, as the 
 practice of allowing children to travel with the members of the same company was 
 probably quite common, and it may be, that our Lord did so on former occasions when 
 He went up, in company with them, to attend the festival celebrations at Jerusalem. 
 
 45. " They returned to Jerusalem, 11 as they got no tidings from anyone regarding 
 His having been seen leaving it. " Seeking Him 11 inquiring regarding Him on their 
 way thither. 
 
 46. " After three days," or on the third day after they left. It is quite common in 
 Sacred Scriptures to say that a thing occurred after a day on which it took place 
 
ST. LUKE, CHAP. TJ. 69 
 
 (t>. 21 ; also Mark viii. 31)". One day was spent on their way home ; a second, on 
 their return to Jerusalem. On the third, they found Him. " They found Him in the 
 Temple," engaged in His Father's business, in His Father's house, and not in places 
 of public diversion or entertainment. Probably, the " Temple " here means, a court of 
 it, in which the doctors sat for the purpose of public instruction. 
 
 " Sitting in the midst of the doctors ," not that the child took His place among 
 them. This His own modesty would forbid, and the pride of these learned teachers 
 would not submit to it. It only means, that He was sitting in their presence, as a 
 hearer, listening to them treating of the Divine law. 
 
 " Hearing them and asking them questions." He so managed His questions, which 
 He proposed modestly, not by way of disputation, as to convey knowledge ; and, in 
 turn, elicited from them questions, to which He replied with marvellous wisdom and 
 knowledge. It was wonderful to see this child of twelve, answering and proposing 
 questions connected with the Law of God to these learned doctors, which elicited the 
 admiration of all. It is very likely, He managed to turn their attention to the great 
 question of the coming of their Messiah, and to the fulfilment of all the prophecies 
 that had reference to Him, viz., the passing away of the sceptre from Judah — the 
 seventy weeks of Daniel, &o. Very likely, He proved the Messiah must now have 
 come. His personal appearance showed His human nature ; the maturity of His 
 judgment and knowledge, and wisdom, at that age, showed He was something more 
 than man. He thus early gave a passing proof of what He was. He darted forth a 
 ray of His Divinity in order to prepare men for a fuller manifestation of it, when 
 He would, at no distant day, enter on His public mission, and the instruction 
 of the world. 
 
 47, " His wisdom and Hit answers," that is, the wisdom of His answers. 
 
 48. His parents "seeing Him t wondered." Not that it caused them surprise to see 
 Him, whom they knew to be the Eternal Son of God, display such knowledge. But 
 as He never before publicly acted thus — very likely in private, He might have given 
 proofs of His latent Divinity — they were surprised at His doing so now, for the first 
 time, the more so, as it was these very doctors who had been consulted formerly by 
 Herod the Great as to the place of His birth (Matthew ii. 4), and this wonderful 
 display on the part of so young a child might make them suspect, He was the very 
 Messiah referred to. 
 
 " His mother said to Him," not in a spirit of rebuke or reproach, but, from a 
 feeling of sorrow that had hitherto overwhelmed her and her blessed spouse, she 
 lovingly addresses Him — "Son," specially confided to my care by your Heavenly 
 Father, " why hast Thou done so to us?" — to leave us without knowing it, and thus 
 overwhelm us with unspeakable sorrow at your loss and absence, and the fear lest 
 through any fault of ours, we should have the unspeakable misfortune of losing you 
 for ever. Joseph, who knew he had no claim of paternity, save that he was His reputed 
 father, the husband of her who gav*i Him birth, observes a guarded and respectful 
 silence, though, he also was oppressed with grief at the loss of the child. 
 
 "Behold Thy father ," commonly reputed such by men, "and I have sought Thee sorrow- 
 ing" fearing lest we might be guilty of any neglect, or have merited the punishment 
 of losing you. It is likely, the Virgin thus spoke to Him apart, after they left the 
 meeting of the doctors in the Temple, and she lovingly gives Joseph a share in their 
 common sorrow and anxiety concerning Him. St. Augustine here notes the singular 
 modesty and humility of the Virgin, in putting Joseph before herself, " Thy father 
 
70 COMMENTARY ON 
 
 and I" thus giving an example of the respect wives should never fail to show their 
 husbands. 
 
 49. "Mow is it that you sought Me?" as if He said, It is a wonder you, who 
 knew who I am, viz., the Eternal Son of God, did not reflect, that My departure and 
 absence for a time, was not the result of mere accident ; that it was arranged by the 
 all-ruling providence of My Eternal Father. In this, He by no means censures or 
 blames them, since they did only what it was right and natural for them to do. 
 They were guilty of no fault, and therefore gave no cause for blame or censure. It 
 was great natural affection, and a laudable pious solicitude and fear for the safety of 
 their heavenly charge, that prompted them in what they had done. 
 
 "Did you not know that I must be about My Father's business?" The Virgin 
 mother had spoken of His putative father on earth ; He refers to His true and 
 Eternal Father in heaven. This Father sent Him to earth to redeem mankind. It 
 was to this all His thoughts and actions were to be referred ; it was to this, His 
 appearing on this occasion in the Temple was to be attributed. These are the words 
 recorded in the Gospel as the first spoken by our Lord, and they convey to us the 
 most important of all lessons, viz., that we should be always engaged in the business 
 of our Heavenly Father, and the advancement of His glory. In them, He also 
 conveys, that while subject in all His merely human actions, to His earthly parents, 
 still, when aims and objects of a higher order interfered, He ceased to be subject to 
 them, or to be influenced by any human feelings or affections whatever. In regard 
 to His mission, He was to be guided, solely by the good- will and pleasure of His 
 Eternal Father in heaven, to have no dependence on flesh or blood ; to know neither 
 father nor mother on earth. These words, though apparently reproachful, 
 convey not a reproof, because such was undeserved ; but only instruction to His 
 parents regarding His relations towards them, His utter independence of them, when- 
 ever the work of God was to be done, and His Father's precept urgent ; and consola- 
 tion also, by intimating that it was solely on account of the loftier duties that 
 devolved upon Him, He was forced as it were, to ignore them, and cause them the 
 sorrow and pain they lately endured. 
 
 Whenever in the Gospel, there is mention of any interference on the part of 
 friends in what was peculiarly the business of His Eternal Father, and the action of 
 His Divine nature, our Lord employs language apparently reproachful, (though really 
 not so, because unmerited, as in this case) for the instruction of children in all ages, 
 as to how they are to act whenever their parents, or feelings of natural affection, would 
 interfere with what is clearly their duty towards God; as for instance, should parents 
 unreasonably oppose their children's entrance into religion, when clearly called to 
 that state by God. In such a case, ordinarily speaking, the higher call of duty to 
 God is to be preferred 
 
 50. " And they understood not" &c. Although the parents of our Redeemer, 
 especially the Holy Virgin, knew our Lord to be the Eternal Son of the Father, and 
 that He was sent into this world to save mankind, and promote His Father's glory ; 
 still, they did not fully comprehend the meaning of His words. They did not see 
 what connexion His withdrawal from them, His appearing at that age in the Temple 
 and disputation with the doctors had with this general object. No doubt, the 
 Blessed Virgin was at this time perfect in charity; but^ we need not suppose her per- 
 fect in the gift of knowledge. God gradually developed the fulness of this gift in her, 
 and left her nescient of several details connected with her Son, which she knew in 
 
ST. LUKE, CHAP. II. 71 
 
 course of time. Although Mary and Joseph did not fully understand our Lord's 
 
 words, they devoutly and reverently acquiesced in all He said without asking: 
 
 further questions, without entertaining; or expressing any doubts regarding them, 
 
 fully resigning themselves to the Divine will, perfectly satisfied with having found 
 
 and received Him back again. 
 
 I 
 
 51 . " And was subject to them." Having for a moment displayed His Divinity, and 
 
 after showing in what things children are not subject to their parents, He now returns 
 
 to His usual occupations, and gives an example of obedience to His earthly parents in 
 
 their home at Nazareth, which all children are strictly bound to follow, under pain 
 
 of being deprived of the special reward promised to dutiful children, and of being 
 
 excluded from the inheritance, or land which the Lord God is to give them. 
 
 The Evangelist, probably, adds this to let us see, that the passing manifestation of 
 
 His Divine origin did not exempt Him from the duty of obedience, which, as man, He 
 
 felt to be due to His parents in human and domestic affairs. It is likely, He laboured 
 
 as a carpenter, and assisted Joseph in his workshop. Hence, called "a carpenter" (Mark 
 
 vi. 3), as well as " the carpenter's Son " (Matthew xiii. 55). From these words we see 
 
 the great merit of obedience, the entire private life of our Lord, from the age of 
 
 twelve to thirty, being briefly summed up in these words, "et erat subditus Mis" This 
 
 is the abridgment of Christian duty. The spirit of religion is a spirit of submission; 
 
 its practice is the practice of obedience. On these words, St. Bernard (Sermo 1 , super 
 
 missus est), cries out, Who was subject? God. To whom ? To men. He, whom the 
 
 powers of heaven obey, was subject to Mary, and not to Mary only ; but to Joseph. 
 
 On both sides, an astounding wonder. On both sides, a miracle. That God would 
 
 obey a woman, is an instance of unexampled humility. That a woman should rule 
 
 a God, of unequalled sublimity. Blush, proud ashes, a God humbles Himself; and 
 
 dost thou exalt thyself? A God subjects Himself to man, and dost thou anxiously 
 
 wish to prefer thyself to the Author of thy being ? Learn therefore, man, to obey •, 
 
 learn, O earth, to be subject ; and thou, dust, to submit. 
 
 " His mother kept all these words in her heart." She constantly meditated on all 
 the words and acts and events connected with her Son, whom she knew to be God, 
 thus nourishing her piety, acquiring a more certain knowledge of all the mysteries 
 of His life, which she might be enabled to communicate with undoubting certainty 
 to the Apostles and Evangelists, who were, at the appointed time, to announce them 
 throughout the world. It is likely, it was from her, St. Luke obtained the information 
 he here gives regarding the Incarnation, birth and infancy of our Kedeemer. 
 
 We have no further mention of Joseph in the Gospel. It is likely he passed tc 
 his reward, before our Lord entered on His public mission. No doubt, with Jesus 
 and Mary presiding at his death bed, the approach of death only revealed to him, by 
 anticipation, the unspeakable joys in store for him. We find no mention of him 
 even at the first public manifestation of our Saviour at the marriage feast of Cana in 
 Galilee. (John ii., &c.) 
 
 52. "And Jesus advanced in wisdom and age" &c. Hitherto the Evangelist called 
 Him " the child" -naiSiov ; but, henceforth, after His having displayed so much wisdom, 
 he calls Him " Jesus." Nothing more is recorded of Him, than that He was subject to 
 His parents, probably toiling in His workshop with His reputed father (Mark vi. 3), 
 and discharging faithfully all the other offices of a dutiful son. " And He advanced 
 in wisdom and age." The word " age" may mean stature, ^Aocta, as it is rendered (Luke 
 xii. 25). How it is He " advanced in wisdom," in whom, from His Incarnation, trom 
 
72 COMMENTARY ON 
 
 the moment of the hypostatic union, when the Holy Grhost anointed Him with " the 
 oil of gladness beyond His fellows " were " hid all the treasures of knowledge and of wisdom " 
 (Col. ii. 2} ; " who was full of grace and of truth" (John i. 14), has caused a 
 difference of opinion among Commentators. The usual modes of explaining this point 
 are — First, He advanced in the external manifestation of hidden wisdom, by words 
 and acts proportioned to His advancing age, which, before men, were indications of 
 greater wisdom ; from wise words and acts, progressing to acts and words wiser 
 still ; the interior habit, however, or fund of infused wisdom which was perfect 
 from the Incarnation in a finite degree, of which alone the soul of Christ was 
 capable, received no real increase ; just as the sun, according to its position 
 above the horizon, increases not in itself, as it is always the same ; but, in its 
 effects, in its light and greater brilliancy in regard to us- In SS. Scripture, words 
 and external acts emanating from wisdom, are called " wisdom" Thus, " The queen 
 of the south came to hear the wisdom of Solomon- 1 (Luke xi. 31 ; Matthew xii. 42). 
 Thus it is said, "we speak the wisdom of God" (1 Cor. ii. 7). Secondly, He increased 
 in wisdom, as to a new mode of acquiring it, viz., experimentally, He advanced in 
 acquired experimental knowledge, which He had not before, and which could result 
 from experience only, just as is said of Him, " And whereas, indeed, He was the Son of 
 God, He learned obedience by the things which He suffered" (Heb. v. 8). 
 
 "And grace with God and man." As regards men, all His acts, His entire 
 demeanour procured Him greater favour and acceptability with them, conciliated 
 more and more the esteem and love of all. This has reference to His private hidden 
 life. In His public missionary life, many, for whose ruin He was set, were found to 
 find fault with Him, owing to their own perversity. 
 
 In regard to God, He increased in grace, inasmuch as its external manifestation 
 before men was genuine, and not affected, but real in the sight of God, who felt 
 complacency in this external manifestation of it before men. While His body 
 grew in stature, His soul grew ivi wisdom and grace, not as to the internal habit, but, 
 as to its external manifestation in acts before men, which was not affected but real, 
 emanating from the internal habit, as seen by God and pleasing in His sight. 
 
 CHAPTER in. 
 
 ANALYSIS. 
 
 In this chapter, the Evangelist, beftre recording the preaching and baptism of John the 
 Baptist, with a view to determine its precise date, refers first, to the civil and ecclesiastical autho- 
 rities that governed Judea and the adjacent districts at the time (1-2). He then describes the 
 baptism and preaching of the Baptist (3-18). His imprisonment (19-20). The baptism of our 
 Lord and His genealogy (21-38) 
 
 TEXT. 
 
 XTOW in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor 
 of Judea, and Herod being tetrarch of Galilee, and Philip his brother tetrarch of 
 Iturea and the country of Trachonitis, and Lysanias tetrarch of Abdina, 
 
 2. Under the high-priests Annas and Caiphas : the word of the Lord was made unto 
 John the son of Zachary, in the desert. 
 
 3. And he came into all the country about the Jordan, preaching the baptism of penance 
 
 for the remission of sins ; 
 
 4. As it was written in the book of the sayings of Isaias the prophet : A voice qf em 
 crying %n the wilderness . Prepare ye the way of the Lord, make straight his paths. 
 
ST. LUKE, CHAP. III. 73 
 
 5. Every valley shall be filled ; and every mountain and hill shall be brought low: and 
 the crooked shall be made straight, and the rough ways, plain : 
 
 6. And all flesh shall see the salvation of God. 
 
 7. He said therefore to the multitudes that went forth to be baptized by him : Ye 
 offspring of vipers, who hath shewed you to flee from the wrath to come ? 
 
 8. Bring forth therefore fruits worthy of penance, and do not begin to say, We have 
 Abraham for our father. For I say unto you, that God is able of these stones to raise up 
 children to Abraham. 
 
 9. For now the axe is laid to the root of the trees. Every tree therefore that bringeth 
 v at forth good fruit, shall be cut down, and cast into the fire. 
 
 10. And the people asked him, saying : What then shall we do ? 
 
 11. And he answering, said to them: He that hath two coats, let him give to him that 
 hath none ; and he that hath meat, let him do in like manner. 
 
 12. And the publicans also came to be baptized, and said to him : Master, what shall 
 we do ? 
 
 13. But he said to them: Bo nothing more than that tohich is appointed you. 
 
 14. And the soldiers also asked him, saying : And what shall we do ? And he said to them : 
 Do violence to no man, neither calumniate any man ; and be content with your pay. 
 
 15. And as the people was of opinion, and all were thinking in their hearts of John, that 
 perhaps he might be the Christ : 
 
 16. John answered, saying unto all: I indeed baptize you with water ; but there shall 
 come one mightier than I, the latchet of whose shoes I am not worthy to loose; he shall 
 baptize you with the Holy Ghost and with fire : 
 
 17. Whose fan is in his hand, and he will purge his floor ; and will gather the wheat into 
 his barn, but the chaff he will burn with unquenchable fire. 
 
 18. And many other things exhorting did he preach to the people. 
 
 19. But Herod the tetrarch, when he was reproved by him for Herodias his brother'' s 
 wife, and for all the evils which Herod had done, 
 
 20. He added this also above all, and shut up John in prison. 
 
 COMMENTARY. 
 
 1. " Now in the fifteenth," &c. Having passed over the long intermediate period, 
 comprising about eighteen years, between our Redeemer's return to Nazareth, at the 
 age of twelve, and His appearance in public to preach to the people, — among the 
 Jews, this was not allowed till one reached the age of thirty — the Evangelist 
 now determines the precise period of His public appearance. This he does in accord- 
 ance with the usage observed by the prophets, and other sacred writers of the Old 
 Testament, who usually, at the commencement of their sacred writings, make mention 
 of the reigning sovereigns, and the respective dates of their reign. St. Luke, here, 
 rixesthe date of the Baptist's preaching, and our Redeemer's mission, by a roference 
 to the civil and ecclesiastical authorities that then governed Judea. "Now in the 
 fifteenth year of the reign of Tiberius Cesar." The several difficulties and objections 
 advanced against the veracity of the sacred text by infidels, who assert that the 
 respective aates assigned here by St. Luke are in direct contradiction to the most 
 undoubted historical records, are at once set at rest, by counting the years of Tiberius 
 given here, not from the death of Augustus, when Tiberius succeeded him as sole 
 supreme ruler, a.tt.c. 767, but from the time that Tiberius, after having triumphed over 
 the Pannonians and Dalmatians, and having put an end to the wars in Germany, was 
 associated by Augustus, as partner, with equal authority in the administration of the 
 armies, and of the provinces of the Empire, Judea among the rest. This partnership 
 
74 COMMENTARY ON 
 
 in power and in administration, was conferred on Tiberius by the Roman Senate at 
 the express desire of Augustus, about the year u.c. 764 or 765, as we are informed by 
 Velleius (Hist. Rom. Lib. ii. 121); Suetonius (Tiberius, § 20, 21), thus making the 
 fifteenth year of Augustus, the year u.c. 778, and the year of our Lord's birth 748, or 
 749 u.c. It was by no means unusual to date events from the beginning of a pro- 
 consular reign. Here, the Greek word for " reign" rryefiovia, which is applied to 
 governors and procurators in general, as it is to Pontius Pilate, in this very passage, 
 would imply that the date is not from the beginning of the occupation of the Imperial 
 throne by Tiberius solely, in succession to Augustus, which would be expressed by 
 apxrj ; but, from his association with Augustus in the Government " Collega Imperii 
 etconsors Tribunicice potestatis adsumptus " (Tacitus Ann al. Lib. i. c. 3). (See Patrizzh 
 Lib. iii. Dissert xxxix. ; also, Dr. MacCarthy, in hunc locum.) 
 
 "Pontius Pilate being governor of Judea." The Evangelist fixes another date tc 
 determine the time of the Baptist's preaching. After Archelaus, to whom was assigned 
 the one half of his father's dominions, with the title of Ethnarch, by Augustus, who 
 confirmed Herod's will, had been banished to Vienne, in Gaul, on account of his 
 cruelties and proven misconduct, his dominions were reduced to a Roman province, 
 with a governor or procurator dependent on the governor of Syria, and subordinate 
 to him. In this office, Pontius Pilate was the sixth in succession since the banish- 
 ment of Archelaus. He governed Judea for ten years (Josephus Antiq, xviii. 5), 
 when he was sent to Rome by Vitellius, governor of Syria, to justify himself against 
 the charge of cruelty alleged against him by the Samaritans. He arrived there after 
 the death of Tiberius. Now, Tiberius died a.d. 37 ; so, Pilate's procuratorship com- 
 menced a.d. 27. He was condemned to perpetual exile by Caius, Tiberius' s successor, 
 and died by his own hand. 
 
 1 ' Governor of Judea." The Vulgate renders this more clearly, "Procurante Judmam.' 1 ' 
 For at this time, Vitellius, a Consular senator, was governor of Syria ; and Pontius Pilate, 
 a Roman knight, was procurator of Judea, which was dependent on the province of Syria 
 
 " Herod (Antipas) being tetrarch of Galilee" the same by whom our Lord was 
 mocked at His Passion, and the Baptist beheaded. 
 
 " Philip, his brother, tetrarch of lturea" &c. Whether this Philip, whom Herod the 
 Great, begot of Cleopatra, was the former husband of Herodias, at whose instigation 
 the Baptist was beheaded, is disputed. Some say the husband of Herodias was 
 another Philip, son of Herod the Great, by Mariamne, daughter of Simon the 
 high-priest. This latter Philip was not mentioned in his father's will, and was 
 ^ altogether excluded from any share in his inheritance; he must, therefore, have 
 lived in a private station (see Commentary on Matthew, pp. 260-62). 
 
 " Lysanias, tetrarch of Abilina" Some maintain that this Lysanias was son oi 
 
 <p£** Herod the Great, on account of his having been called "tetrarch," with Herod's 
 
 sons. This is commonly rejected as unfounded and improbable. Josephus makes no 
 
 mention of any such person among Herod's sons, which he would have done, if it 
 
 were the case. The most probable opinion seems to be, that this Lysanias was son, 
 
 or a descendant of another Lysanias, son of Ptolemy, and grandson of Mennseus — 
 
 ' JJVt^r'uler of Colchis, contemporary with Cleopatra — who ruled sixty years before the 
 
 ytyr. period here referred to. This Lysanias, who was put to death by Antony, at Cleopatra's 
 
 ^y> instigation, in the year 34 before Christ, was never styled, " tetrarch." For, it was 
 
 br only after Herod's death, the tetrarchal division of Palestine and the neighbouring 
 
 districts was made, nor did he ever rule at Abila or Abilina. 
 
 "Abilina," so called from the chief city of the district. Abila, seems to have 
 included the eastern declivities of Anti-Libanus. and to be bounded on the south by 
 
 
1ST. LUKE, CHAP. III. 75 
 
 Mount Hermon. The Emperor Claudius, as Josephus informs us (Antiq xix. 5) 
 " bestowed on Agrippa, grandson of Herod the Great, Abila of Lysanias." 
 
 2. "Under the high- priests, Annas and Caiphas." As, according to Jewish law 
 there could be only one ministering high-priest at the same time, Commentators are 
 perplexed in endeavouring to explain, why two are mentioned here by St. Luke with 
 the same designation, and, seemingly, with equal authority. Some, with Maldonatus, 
 hold that, in consequence of the corruption induced by the Romans, the office of 
 high-priest, which the law conferred for life, became venal ; that the Romans set it 
 up to the highest bidder, and, hence, it became a temporary office, to be exercised at 
 the will and pleasure of their Imperial masters. These hold, that Annas and Caiphas 
 exercised its functions alternately, which is implied by St. John (xi. 47-49) ; when 
 treating of our Lord's Passion, he says, " Caiphas was the high-priest of that year.''' 
 implyiug that somebody else exercised it some otheryear. Others, hold, thateither Annas 
 was deputy to Caiphas, or Caiphas, to Annas. Hence, both are mentioned. Caiphas 
 was, certainly, high-priest, the year of our Lord's Crucifixion. Annas was father-in-law 
 of Caiphas, and enjoyed the greatest influence with him. Hence, our Lord is led to 
 Annas before He is brought to Caiphas. (Johnxviii. 13). Annas had been appointed 
 high-priest by Quirinus, president of Syria, and exercised the office for eleven year.s. 
 He was most successful in life, and having once been high-priest, he ever after 
 retained the title, and was called by that name. H« was held in the greatest venera- 
 tion among the Jews, with whom, as well as with the high-priest, he had the greatest 
 influence. He is mentioned by St. Luke in connexion with Caiphas, his son-in-law, 
 who, no doubt, was guided greatly by him in the administration of his office. 
 Different other reasons are assigned by different Expositors, but, those given above 
 seem the more probable, in a matter, regarding which, at this period, there can be no 
 absolute certainty. 
 
 " The word of the Lord came to John" &c. This is a phrase peculiar to the Prophets, 
 signifying that the Lord spoke to him, and implying that the person thus spoken to 
 went forth to announce the will of God, not of himself or self sent, but armed with a 
 heavenly mandate and divine mission, without which John would not venture to 
 exercise the ministry of baptizing and preaching. 
 
 Probably, this " word of the Lord" points to a divine inspiration moving John to 
 go forth and preach " in the desert" (see Matthew iii. 1). 
 
 3. "He came" promptly obeying the divine mandate, from the interior of the 
 desert, where he dwelt from his infancy, till the time of life before which no one was 
 allowed to exercise the office of preaching among the Jews, viz., the age of thirty. 
 
 " Unto all the country about the Jordan" the country on each side of the river 
 and contiguous to it, so that the Baptist had always an abundant supply of water to 
 exercise his ministry. 
 
 " Preaching " — and administering — " the baptism of penance," that is to say, his owa 
 baptism, which, as a profession of penance, was a protestation of the necessity 
 of performing the penitential works that accompanied it (see Mark i. 4). It 
 also served as a preparation for ** the remission of sin " — of which the bodily ablution 
 was a sign — to be conferred by the baptism of Christ, the superiority of which, over 
 his own, John never ceased to proclaim. This "remission of sin" was one of the 
 blessings of " the kingdom of heaven," which John announced as near at hand. (For 
 the distinctive qualities and effects of John's baptism, compared with that of Christ, 
 see Matthew iii. 6-11, Commentary on.) 
 
76 COMMENTAEY ON 
 
 4. " As it is written" &c. .(See Matthew iii., &c.) The words mean, that John did 
 this in accordance with, and in fulfilment of, the Prophecy of Isaias, regarding him, 
 " Prepare ye the way," &c 
 
 5. " Every valley shall be filled." Here as well as in the following sentence, the 
 future is employed, by a Hebrew idiom, for the imperative. Let every valley be 
 filled ; let every mountain, &c. The prophet perseveres in the allusion to the Eastern 
 custom of preparing and making smooth the ways on the occasion of the coming of 
 princes to visit their subjects. St. Luke in this* and the following verse quotes from 
 the prophet more fully than is done by either Matthew or Mark, and enlarges more 
 on the Eastern allusion, as he wrote in a special way for the Gentiles, to whom it was 
 necessary to give the assurance, as is here given at the close of the quotation, that 
 they were to be sharers in the salvation announced by the Gospel, as well as the 
 Jews, who hitherto were alone the chosen and favoured people of God. 
 
 6. " All flesh shall see" &c. The words of this verse, although, according to some 
 Expositors, literally and primarily referring to the return of the Jews from the 
 Babylonish captivity, under the protection of Cyrus, refer in a secondary sense, 
 principally intended by the Holy Ghost, to the good tidings of Redemption, proclaimed 
 by the Baptist as now at hand. They have also a moral signification, and denote 
 the removal of every thing that might prove disagreeable in the eyes of the coming 
 King, of all obstacles to the operation of grace, and to the full effect, on their souls, of 
 the preaching of Christ, the mortification and destruction of the passions and vicious 
 habits, the avoidance of sin and its occasions, the practice of penitential works, and 
 the cultivation of the opposite virtues, for which penance disposes us in future ; while, 
 it serves as a reparation and satisfaction for past transgressions. All this served 
 to prepare men* for the Gospel of Christ, to level the hills and fill up the valleys, 
 — words which are here clearly used in a metaphorical sense. u And all flesh" &c. 
 " And " signifies for, giving a reason for this preparation. " All flesh," every man, be 
 he Jew or Gentile, without distinction ; or, rather, many men of every description, of 
 every rank and tribe, "shall see," by faith, and some shall see with the eyes of the body, 
 " the salvation of God," the salvation which God will accomplish; or, they shall seethe 
 Saviour, the Eternal Son of God, Himself true God, who assumed human flesh to 
 redeem the entire human race. For, " God Himself shall come and save you " (Isaias 
 xxxv. 4). In Isaias, quoted in this passage, the reading, according to the Vulgate, is 
 (Isaias xl. 5), " And all flesh together shall see, that the mouth of the Lord hath spoken." 
 In the Septuagint it is " All flesh shall see the salvation of God, because the Lord hath 
 spoken." But, the sense in all is substantially the same. The prophetic quotation 
 {v. 5), u Every valley, Sfc," is the same as the words of the Baptist, " do penance," and 
 (v. 6) the same as the other words of the Baptist, " the kingdom of heaven is at hand." 
 Men of every class shall see and feel within themselves the grace and salvation brought 
 by Christ. 
 
 7-10. (See Matthew iii. 7-10, Commentary on.) 
 
 * - 
 
 10. " And the people asked him." The Scribes and Pharisees, whom John had 
 reproached so sharply, " had despised the counsel of God" (vii. 30), and therefore, paid 
 no heed to John's preaching; but, " the people," who were well affected, touched by 
 his preaching, "asked him, what shall we do?" what works of penance shall we 
 perform ? what fruits, worthy of penance, shall we produce, in order to evade the 
 
ST. LUKE, CHAP. in. 77 
 
 threatened ruin, and be worthy to enter the kingdom of heaven, which you 
 announce as near ? 
 
 11. "He that hath two coats," &c. The Baptist specially enjoins works of mercy, 
 and alms-deeds, among the most deserving fruits of penance. Not that they are 
 alone to be performed ; but, because they commend themselves most to us. They 
 wonderfully commend us to God, and incline Him to show mercy to us in turn, 
 " peccata tua eleemosynis redime," &c. He refrains from inculcating severe penitential 
 works, in the first instance, for fear of scaring the multitude away from the 
 way of perfection. He inculcates the exercise of mercy, which will obtain of 
 God abundant grace, to perform these painful works of penance with alacrity, 
 " Quod super est, da Eleemosynam, et ecce, omnia munda sunt vobis" (Luke xi. 41). " That 
 hath two coats" and one of them superfluous, let him give the superfluous one to him 
 who wants it, " that hath none." The same is inculcated on the man, who hath meat 
 to spare, let him give it to his neighbour, who wants it. Under these two works, 
 clothing the naked, and feeding the hungry — the two things most neeessary, before 
 everything else, for sustaining human life — are included all the other works of mercy, 
 corporal and spiritual. The words of this verse clearly demonstrate the necessity of 
 exercising the corporal works of mercy, in relieving our indigent brethren ; and 
 the Baptist inculcates it on the multitude without distinction, as a precept binding 
 on all classes of persons. 
 
 12. "And the publicans also came to be baptized." Who the publicans were (see 
 Matthew ix. 11). The Greek, TtXwvqs, is not accurately rendered by the Vulgate, 
 publicanus, the publicans being men of rank among the Eomans, who farmed the 
 revenue. Here, the word means a tax-gatherer, employed by the Publicani. Among 
 the Jews, the collector of taxes, especially if he were a Jew, was regarded as an 
 extortioner and apostate, and classed with the worst description of sinners, peocatores 
 ex officio (Tertullian de Pudicitia, c. ix ) Their occupation was not, of itself, illicit. 
 For, if it was licit for rulers to impose, it must also be for others, to collect taxes. 
 Hence, the Baptist here does not tell them to give up this calling in life, which he 
 would do, in the first instance, if it were unlawful. But, owing to their excessive and 
 unjust exactions, their grinding oppression of the poor, the publicans, as a class, 
 were regarded in the light of public sinners ; and they are regarded by our Redeemer 
 frequently in the Gospels, as outside the pale of salvation. Here, touched with the 
 preaching of the Baptist, they come to be baptized ; thus verifying the words of our 
 Lord, " the publicans and the harlots will go before you into the kingdom of God " 
 (Matthew xxi 31). 
 
 13. They asked John what they were to do, in order to avoid the wrath to come. He 
 only tells them, " Bo nothing more than that which is appointed for you" The Greek word 
 for ' "do" — irpaa-a-elv — means also, to exact, the meaning it has here. He tells them, in col- 
 lecting taxes, to exact no more than is assessed on the people, in each case, by the legally 
 constituted authorities. In this, it is not implied, that cessation from unjust exactions 
 was sufficient for them, or fully constituted the fruits of penance he required them to 
 bring forth. He only imposes this on them, in the first instance, to avoid the sin to 
 which they were particularly liable, and which was ordinarily committed by them, 
 from a belief that their fidelity in this respect, would merit for them grace to do the 
 other things required of them in common with all; to practise works of mercy among 
 the rest. The first thing to be enjoined on all is, the mastery over their predominant 
 
78 COMMENTARY ON 
 
 passion, and the performance of the peculiar duties of their state. This, however, 
 though necessary for all, is not sufficient ; they must, in addition, fully observe the 
 precepts of avoiding evil, and of doing good. From the words of the Baptist, it is 
 clear, the office of Publican was not bad, save in its abuse. He does not enjoin on 
 them to exact nothing, but only to exact nothing beyond their due. 
 
 14. " The soldiers," as a class, though there are many saints among them, are most 
 indifferent, not very susceptible of religious impressions, and greatly exposed to sin. 
 These also are cautioned or warned by John against three vices to which they are 
 subject, viz. : — 1st, violence, or, the violent use of the arms which, put into their hands 
 against the enemy, are sometimes employed by them in oppressing their fellow-subjects, 
 for the purpose of unjust exactions ; 2ndly, calumny, in falsely accusing their 
 innocent neighbours of crimes against the State, and giving false information against 
 them, in order to partake of their confiscated property ; 3rdly, pillage, to support the 
 extravagance and dissipated habits for which their ordinary pay was unequal. The 
 Baptist here taxes the vices peculiar to the military state ; inculcates their avoidance, 
 with the firm hope, that if military men overcame themselves in this respect, they would 
 ultimately practise the virtues, which are obligatory on all men, and avoid the vices 
 condemned in all, by the law and commandments of God. From the words of John 
 here it is legitimately inferred, that warfare is a lawful profession to engage in. The 
 Baptist only tells them to avoid the vices incident to that calling. The same is fairly 
 inferred from our Lord's treatment of theCenturion (Matthew viii. 10), and from Peter's 
 conduct towards Cornelius (Acts x. 36), neither of whom tells those whose faith they 
 praise to abandon the profession of arms. 
 
 The Greek word for " calumniate,' 1 '' crvKo^avr-qa-qTi — from ovkov, a Jig, and <£aivw, to 
 declare, strictly denoting, to inform against the exporters of figs, is allusive to the law 
 prohibiting the exportation of figs in Attica during seasons of scarcity. When there 
 was a plentiful harvest, the law was useless. Still, as it was binding at all times, in 
 consequence of not having been repealed, ill-natured and malicious people took 
 occasion from it to accuse all persons transgressing the letter of the law. Hence, all 
 busy informers, have ever since, been branded with the odious name of sycophants. 
 With an accusative of the person, as here, it signifies, to oppress any one, to annoy 
 him by frivolous accusations, especially under pretence of law. With a genitive of 
 the person and an accusative of the thing (Luke xix. 8), it signifies, to take away any 
 thing from a man on the same pretences (Parkhust, Greek Lexicon ; Potter, Antiquities, 
 Book i. c. 21). 
 
 15. " And as the people were of ' opinion t ," &c. The end of the Baptist's mission was 
 twofold — to preach penance, in order to dispose the people for receiving the Gospel j 
 and to preacii faith in Christ, and rentier Him testimony. He had already performed 
 the first part, and now he enters on the second object of his mission. The Greek for 
 "opinion," irpoo-SoKwvTes, means, desiring, hoping. On considering John's wonderful birth, 
 life, preaching and baptism, which was to be instituted in a new form by the Messiah 
 (Ezechiel xxxvi. 25) \ being also aware that the period of our Lord's coming was near 
 — the sceptre having passed from Juda, and the seventy weeks of Daniel having boen 
 accomplished — the people began to hope, that John might have been the desired 
 Messiah. They were revolving these thoughts in their hearts, when John, either 
 informed by his disciples, of the opinion currently circulated regarding Jiim, or being 
 inspired by the Hoiy Ghost ; or, if we make the testimony rendered by him here to 
 l»e the same as that given (John i. 20) and rendered on the same occasion, being 
 
ST. LUKE, CHAP. in. 79 
 
 interrogated on the subject, at once rejecting the high prerogative falsely ascribed to 
 him, proclaims the Divinity and infinite superiority of our Lord over himself. This 
 public declaration of John given " to all," was providentially deferred until John 
 himself having been reputed to be the Messiah, his testimony regarding our Lord 
 would carry with it greater weight, and would seem still more to proclaim the glory 
 and Divinity of the Son of God. It is disputed whether St. Luke here refers to the 
 occasion described (John i. 20). If both occasions be identical, then, St. Luke and 
 the other synoptists must have described it by anticipation, since, they describe it as 
 occurring before our Lord's baptism ; John thus supplying, as was his wont, what 
 they omit ; namely, the circumstances of the deputation from Jerusalem, to whom 
 our Lord rendered this testimony. If both occasions be different — and the words of 
 the Baptist, addressed to the deputation (John i. 26), " there hath stood one in the midst 
 of you, whom you know not." ..." The same is He that shall come after me," &c. (John 
 i. 27) would favour this opinion ; for, he spoke of our Lord as-Him of whom he before 
 had said, " that He was to come after him") — then, John learned their feelings from 
 inspiration or from his Disciples. 
 
 16, 17. (See Matthew iii. 11, 12.) 
 
 18. By these and other similar discourses full of grace and holy unction, the 
 Precursor announced beforehand the glad tidings of redemption by Christ which was 
 soon to be accomplished ; and by exhorting the people to penance, and announcing the 
 Gospel truths beforehand, he disposed them for faith in the coming Redeemer, of 
 whom he was the Precursor. 
 
 19. The Evangelist records, by anticipation, this imprisonment of the Baptist 
 which took place after our Lord's baptism ; because he wished to finish the Acts and 
 history of John before proceeding to other subjects. 
 
 " Herod the tetrarch," &c. (See Matthew xiv. 8, &c. ; Mark vi. 17, &c.) 
 11 And for all the evils which Herod had done." St. Matthew and St. Mark represent 
 the Baptist as reproaching Herod, with truly apostolic firmness, only for the crime of 
 living in scandalous incest with his brother's wife. From St. Luke here, it would 
 appear, he reproached him for other crimes too, of which no doubt Herod was guilty, 
 to which our Lord refers in His description of him (xiii. 32), " Go, tell that fox," and 
 which afterwards caused the Emperor Caius to consign him to perpetual banishment, 
 after having deprived him of all his power and property. 
 
 TKXT. 
 
 21. Now it came to pass, when all the people was baptized, that Jesus also being baptized 
 and praying, heaven was opened : 
 
 22. And the Holy Ghost descended in a bodily shape as a dove upon him : and a voice 
 came from heaven : Thou art my beloved Son, in thee lam well pleased. 
 
 23. And Jesus himself was beginning about the age of thirty years ; (being as it was 
 supposed J the Son of Joseph, who was of Heli, who ivas of Mathat, 
 
 24. Who was of Levi, who was of Melchi, who was of Janne, who was of Joseph, 
 
 25. Who was of Mathathias, who was of Amos, who was of If ahum, who was of Hesli, 
 who was of Nagge, 
 
 26. Who was of Mahath, who was of Mathathias, who was of Semei, who was of Joseph, 
 who was of Juda, 
 
 27. Who was of Joanna, who was of Reza, who was of Zorobabel, who was of Salathiel, 
 
 Vrho was of Neri, 
 
80 COMMENTAKY ON 
 
 28. Who was of Melchi, who was of Addi, who was of Cosan, who was of Helmadan. 
 who icas of Her, 
 
 29. Who was of Jesus, who was of Elie%er, who was of Jorim, who was of Mathat, who 
 was of Levi, 
 
 30. Who was of Simeon, who was of Judas, who was of Joseph, who was of Jona, who 
 was of Eliakim, 
 
 81. Who was of Melea, who was of Menna, who was of Mathatha, who was of Nathan, 
 who teas of David, 
 
 32. Who was of Jesse, who was of Obed, who was of Booz, who was of Salmon, who 
 was ofNaasson, 
 
 33. Who was of Aminadab, who was of Aram, who was of Esron, who was of Phares, 
 who was of Judas, 
 
 34. Who was of Jacob, who was of Isaac, who teas of Abraham, who was of Thare, ivho 
 was of Nachor, 
 
 35. Who was of Sarug, who was of Ragau, who was of Phaleg, who was of Heber, who 
 was of Sale, 
 
 36. Who was of Cainan, who was of Arphaxad, who was of Sem, who was of Noe, who 
 teas of Lantech, 
 
 37. Who was of Mathusale, who was of Henoch, who was ofJared, who was of Malaleel, 
 who was of Cainan, 
 
 38. Who was of Henos, who was of Seth, who was of Adam, who was of God. 
 
 COMMENTARY. 
 
 21, 22. (See Matthew iii. 16, 17.) 
 
 23. * ' And Jesus Himself was beginning about the age of thirty years.' 1 '' The translation 
 of the words given by Kenrick is more in accordance with the Greek, and better 
 expresses the sense, " And Jesus Himself beginning, was about thirty years old." He 
 places "was" after "beginning," and not before it. The Greek, literally rendered, 
 would run thus, " And Jesus Himself was about thirty years old, beginning." So that the 
 word, "beginning," refers to His " beginning" or commencing His ministry, after His 
 baptism by John, as in Acts (i. 22 ; x. 37), where the Greek, as here, is ap^a/xevos, 
 and not to His beginning to be thirty years old (see Beelen, Gramm. Grsec, p. 381). 
 For, if it meant the latter, the particle, axra, would have been absurdly introduced. 
 
 " About the age of thirty." No one was allowed among the Jews to exercise the 
 office of Doctor till he reached that age ; hence, our Lord began, or was "beginning" His 
 public ministry at this age appointed among the Jews for the exercise of the teaching 
 ministry. 
 
 "Being (as it was supposed) the Son of Joseph, who was of Heli," &c. (For an 
 explanation of this passage, and the probable mode of reconciling the genealogy of 
 our Lord, as given here by Luke, with that given by Matthew, see Matthew i. 16, 
 Commentary on.) 
 
ST. LUKE, CHAP. IV. 81 
 
 CHAPTEE IV. 
 
 ANALYSIS. 
 
 In this chapter, we have an account of the temptation of our Lord (1-13). His preaching in 
 Galilee and in His own native place, Nazareth. The contemptuous rejection of Him by His own 
 countrymen (14-32). The casting out of a devil in the synagogue at Capharnaum (33-37). The 
 healing of Peter's mother-in-law and of others (38 «I). His preaching throughout Galilee (42-44). 
 
 TEXT. 
 A NB Jesus being full of the Holy Ghost, returned from the Jordan, and was led by the 
 Spirit into the desert, 
 
 2. For the space of forty days ; and was tempted by the devil. And he ate nothing in 
 those days ; and when they were ended he was hungry. 
 
 3. And the devil said to him : If thou be the Son of God, say to this stone that it be 
 made bread. 
 
 4. And Jesus answered him : It is written : *' that man liveth not by bread alone, but by 
 every word of God." 
 
 5. And the devil led him into a high mountain, and showed him all the kingdoms of the 
 world in a moment of time ; 
 
 6. And he said to him : To thee will I give all this power, and the glory of them ; for 
 to me they are delivered, and to whom I will, I give them. 
 
 7. If thou therefore wilt adore before me, all shall be thine. 
 
 8. And Jesus answering said to him : It is written : " Thou shall adore the Lord thy God, 
 and him only shalt thou serve." 
 
 9. And he brought him to Jerusalem, and set him on a pinnacle of the temple ; and hd 
 "aid to him : If thou be the Son of God, cast thyself from hence. 
 
 10. For it is written, that "he hath given his angels charge over thee, that they keep thee: 
 
 11. And that in their hands they shall bear thee up, lest perhaps thou dash thy foot 
 against a stone." 
 
 12. And Jesus answering said to him: It is said, "Thou shalt not tempt the Lord thy 
 God." 
 
 13. And all the temptation being ended, the devil departed from him for a time. 
 
 COMMENTARY. 
 
 1-13. (See Matthew iv. 1-11, Commentary on.) 
 
 TEXT. 
 
 14. And Jesus returned in the power of the Spirit into Galilee, and the fame of him went 
 out through the whole country . 
 
 1<5. And he taught in their synagogues, and was magnified by all. 
 
 16. And he came to Na%areth where he teas brought up : and he went into the synagogue 
 according to his custom on the sabbath-day ; and he rose up to read, 
 
 17. And the book of Isaias the prophet was delivered unto him. And as he unfolded the 
 book, he found the place where it was written : 
 
 18. " Tlie spirit of the Lord is upon me, wherefore he hath anointed me, to preach the 
 gospel to the poor he hath sent me, to heal the contrite of heart. 
 
 19. To preach deliverance to the captives, and sight to the blind, to set at liberty them 
 that are bruised, to preach the acceptable year of the Lord, and the day of reward." 
 
 20. And when he had folded the book, he restored it to the minister, and sat down. And 
 the eyes of all in the synagogue were fixed on him. 
 
82 COMMENTAKY ON 
 
 21. And he began to say to them : This day is fulfilled this scripture in your ears. 
 
 22. And all gave testimony to him ; and they wondered at the words of grace that 
 proceeded from his mouth, and they said : Is not this the son of Joseph ? 
 
 23. And he said to them : Doubtless you will say to me this similitude : Physician, heal 
 thyself: as great things as we have heard done in Capharnaum, do also here in thy own 
 country. 
 
 24. And he said: Amen I say to you, that no prophet is accepted in his own country. 
 
 25. In truth I say to you, there were many widows in the days of JElias in Israel, when 
 heaven was shut up three years and six months, when there was a great famine throughout 
 all the earth. 
 
 26. And to none of them teas Elias sent, but to Sarepta of Sidon, to a widow woman. 
 
 27. And there were many lepers in Israel in the time of Eliseus the prophet ; and none 
 of them teas cleansed but Naaman the Syrian. 
 
 28. And all they in the synagogue, hearing these things, were filled with anger. 
 
 29. And they rose up and thrust him out of the city, and they brought him to the brow 
 of the hill, whereon their city was built, that they might cast him down headlong. 
 
 30. But he passing through the midst of them, went his way. 
 
 31. And he went down into Capharnaum a city of Galilee; and there he taught them on 
 the sabbath-days. 
 
 32. And they were astonished at his doctrine : for his speech was with power. 
 
 COMMENTARY. 
 
 14. li And Jesus returned in the power of the Spirit to Galilee." He "returned" to 
 Galilee, whence He had come, to the part of the Jordan where He was baptized by 
 John; "in the power of the Spirit," under the strong impulse and influence of the 
 Holy Ghost. He now displays and externally manifests in His preaching and 
 wondrous works, the power of the Holy Ghost, with which He was filled from His 
 Incarnation, which He possessed without measure, and with which He was anointed 
 in the unction of the hypostatic union. The Evangelist now wishes to have us to 
 understand, that in all the words and actions of our Lord about to be narrated, He 
 was always guided by, and always acted under the influence and power of, the Holy 
 Ghost. This was the second return of our Lord into Galilee, since His fast and 
 baptism. John (i. 43), records His first return. Hence, the Evangelist passes ovei 
 several events in the life of our Lord, which occurred before the return referred to 
 here, viz., His coming to John (John i. 29), who speaks of Him in the most exalted 
 terms ; the marriage feast of Cana ; the wonders performed at Capharnaum (v. 23, 
 here) ; His going up to Jerusalem at the Pasch (John ii. 13); the time spent by Him 
 in Judea, baptizing (John iii. 22) ; the intimation He received that John was im- 
 prisoned, which occasioned His going to Galilee, as recorded here (see Matthew iv. 12, 
 Commentary on). 
 
 ''And the fame of Him," on account of the wonderful things He did and said, 
 " went out through the whole country," viz., Galilee and the adjacent districts, Samaria, 
 Phoenicia, Syria, &c. 
 
 15. "And," is interpreted by some to mean, "for," "He taught in their synagogues." 
 This was the chief cause of His being so celebrated among them. "And was magnified 
 (extolled) by all," on account of what He taught, and His authoritative mode of 
 teaching. "He was teaching them, as one having authority, and not as their Scribes and 
 Pharisees " (Matthew vii. 29). 
 
 (For meaning of " synagogue," see Matthew iv. 23, Commentary on). 
 
ST. LUKE, CHAP. IV. 83 
 
 16. " And He came to Nazareth," which He passed by on a former occasion 
 (Matthew iv. 13), " where He was brought up." 
 
 "Nazareth" was His native place, where He spent the period of boyhood and youth. 
 
 " He went into the synagogue according to His custom" &c. It was usual with the 
 Jews to assemble on Sabbath and festival days in their synagogues for devotional 
 exercises, such as, reading and hearing the Word of God, as also, prayer. "His custom" 
 may signify the custom He observed from infancy, of frequenting the places of devotion 
 on Sabbath days ; or, His custom of frequenting the synagogues since He com- 
 menced His mission, for the purpose of expounding the SS. Scriptures. Our Lord 
 taught everywhere, all those who came to Him for instruction ; and He availed 
 Himself of every befitting occasion, especially when He wrought miracles, to expound 
 His heavenly doctrines. But, on Sabbath days, He availed himself of the religious 
 meetings in the synagogues to instruct the assembled people. 
 
 "He rose up to read" and expound the SS. Scriptures. It was usual with the 
 Jews to have a certain portion of the Pentateuch read for the people in the 
 synagogue on Sabbath days, to which was subjoined a section from the prophetical 
 books bearing in sense on the passage read from the Pentateuch. Any one learned 
 in the law, might be invited to read and expound such passages. See Acts (xiii. 15), 
 where "the reading of the late and the prophets" is referred to, also Acts (xv. 21). 
 Our Lord " rose up to read," thereby intimating, that He had "an exhortation to make 
 to the people" (Acts xiii. 15). He read the SS. Scriptures in a standing posture, not 
 only to be better heard, but chiefly out of reverence for the Word of God. 
 
 17. The Book of the Prophet Isaias was delivered to Him by " the minister " oi 
 the synagogue (v. 20). This, although humanly speaking, apparently accidental, 
 was arranged by God's providence, to afford Him an opportunity of showing Hi.\ 
 Divinity and Divine mission, from the writings of their own prophets. 
 
 " Unfolded the book." Unlike our modern form of books, the parchment was 
 folded round a roller, in the form of a map — whence the term, Volume — and on 
 unfolding it off the roller, "He found the place where it was written." He lighted, 
 doubtlessly, by the deliberate guidance of God's providence, on the following passage 
 (Isaias xli. 1). This passage is quoted by St. Luke, according to the Septuagint 
 version, save that Luke himself adds to the passage, according to that version, the 
 words, " to set at liberty them that are bruised," probably taken from Isaias (lviii. 6), 
 where these words are used in the Septuagint, in the imperative mood. 
 
 18. " The Spirit of the Lord is upon me." In Isaias (lxi. 1, 2), the Lord 
 promises the Jewish people a Eedeemer ; some say, the Prophet primarily refers to 
 the deliverance of the Jewish people from the Babylonish captivity, under Cyrus, 
 which mystically and principally signifies their spiritual deliverance through Christ 
 — " He shall come like a violent stream which the Spirit of the Lord driveth on " 
 (lix. 19). In the passage quoted here by St. Luke (Isaias lxi. 1), the Prophet 
 represents the Deliverer or Eedeemer as having already come, and saying, %l 'ik$ 
 (promised) Spirit of the Lord is upon me," or as is said elsewhere (Isaias xi. 2), " rests 
 upon Him." I am filled with His gifts, which are bestowed upon me without stint 
 or measure. This Spirit our Lord received at His Incarnation and from the hypostatic 
 union. This Spirit guided and influenced all His actions. 
 
 " Wherefore He " — the Hebrew has, " the Lord, hath anointed me." " Anointed " is 
 allusive to the rite employed in consecrating Kings, Prophets, and Priests. Here 
 Christ is the Messiah, or Anointed. It is because He had the fulness of all Divine gifts 
 
»4 COMMENT AEY ON 
 
 given Hiin without measure, at His Incarnation, therefore did the Lord anoint Him 
 with the oil of gladness at His baptism ; by this unction consecrating and preparing 
 Him for the great office of preaching the Gospel. The words, "the Spirit of the Lord 
 is upon me," have referonce to His Incarnation; and the words, "where/ore He hath 
 anointed me" to His baptism. The former is the cause of the latter. Some Com- 
 mentators connect the words, "Re hath anointed me" with, "to preach to the poor," 
 this being the office for which He was anointed and consecrated, to fit Him for it. 
 u He hath anointed me to preach the Gospel to the poor" and these connect the words, 
 " sent me" with " to heal the contrite" &c, "He sent me to heal the contrite of heart." 
 " The poor" This is the Septuagint rendering. The Hebrew has, " to the meek" 
 (see Matthew xi. 4). " To heal the contrite of heart " whose hearts are heavily bruised 
 with the heavy load of sin. These words are wanting in some Greek copies. 
 
 19." To preach deliverance to the captives," captive in the bonds of sin. " Deliverance" 
 from their chains, and also the providing of means for effectively accomplishing such 
 deliverance. 
 
 "And sight to the blind." To bestow the light of faith and truth on those who are 
 sitting in darkness and the shadow of death, and open the eyes of their uaderstanding 
 to the light of faith, against which they have been hitherto shut. 
 
 " To set at liberty them that are bruised." These words would seem to signify the 
 same as the words, "to heal the contrite of heart." Hence, some Expositors regard one 
 or the other as redundant; and as the words, " to set at liberty, Sfc," aid not found 
 either in the Hebrew, or Chaldaic, or Greek, it is, most likely, the redundant phrase. 
 A similar sentence is found in Isaias (lviii. 6), " let them that are broken go free." 
 Probably, St. Luke inserted these words in the quotation here, taken from chap. lxi. 1 
 of Isaias, as illustrating the benefits conferred by our Eedeemer, and more fully 
 explaining the sense of the passage. 
 
 The Hebrew phrase, Laasurim Pcqach, signifies, Laasurim, "those bound" and Beqach^ 
 "an opening." St. Jerome then rendered the words, "clausis apertionem," " deliver ame 
 to them that are shut up." But the Septuagint rendered them, ru<£Aois avafiXiif/iv, "sight 
 to the blind." For, assurim signifies, those bound. This is true of the blind, whose eyes 
 are bound, and Peqach signifies, an opening. The blind, when restored to sight, have 
 their eyes opened ; hence, the Septuagint rendering of the words. 
 
 " To preach the acceptable year of the Lord." " Year," is put for time. There is 
 manifest allusion here to the year of Jubilee, which occurred every fiftieth year among 
 the Jews, when slaves were set at liberty, and the possessions that wore sold, reverted 
 to their original owners. This Jubilee year among the Jews, and the blessings it 
 brought with it, were a type of the entire period of the Christian dispensation, a period 
 of time productive of the greatest blessings to mankind, when they are rescued from 
 the slavery of Satan and sin ; the greatest gifts of grace are conferred on them, and they 
 are restored to their lost inheritance of heaven. Our Lord proclaimed this as present, 
 " appropinquavit regnam, $c." (Matthew iv. 17.) This is the period of benevolence on 
 the part of God ; of His good-will towards man. This shall continue now to the end 
 of the world. Hence, the Apostle says, " JEcce nunc tempus acceptabile ; ecce nunc, dies 
 talutis " (2 Cor. vi. 2). Our Lord was sent to announce these glad tidings of a year 
 of jubilee and perpetual reconcilation of God with man. " Pascha nostrum immolatm 
 est Christus" (1 Cor. v. 7.) 
 
 " And the day of reward." St. Jerome renders the Hebrew, Jbm naquam, "diem 
 ultionis," " the day of vengeance," which some understand of the last day of general 
 judgment, when the Lord, while rewarding the good, shall tako vengeance on His 
 
ST. LURE, CHAP. IV. 85 
 
 enemies. Others, seeing that the entire prophetic quotation regards the benefits to 
 he conferred by Christ on the children of the New Law, understand "vengeance" of 
 the evil spirits, the enemies of men's souls, on whom our Lord will take signal 
 vengeance, by publicly exposing them, to public view, to grace His triumph (Coloss. 
 ii. 15); judging the Prince of this world and casting him out. To this, reference is 
 made in Isaias (xxxv.), "Behold your God shall bring the revenge of recompense ; God 
 Himself will come and will save you" (xxxv. 4). It is the same as the acceptable year. 
 " Acceptable" as regards God's servants ; M the day of vengeance," as regards His and 
 their enemies. 
 
 20. " And when He had folded the booh" on the roller round which it was folded, 
 "He returned it to the minister," the person who was in attendance on the chief officer of 
 the synagogue, and had charge of the sacred bocks. "He sat down," as was usually 
 done in such cases before delivering a discourse on the subjects read previously in a 
 standing posture by the speaker. 
 
 " And the eyes of all in the synagogue were fixed on Him." Probably, on seeing Him 
 read who had not learned letters. It may be also that a Divine effulgence shone 
 from His countenance ; and as the Jews knew, that the prayer read had reference to 
 the Messiah, they were anxious to know, if He might not Himself be the Messiah 
 considering the wonders wrought by Him elsewhere (v. 23), and the fame that went 
 abroad regarding Him. 
 
 21. " This day is fulfilled this scripture in your ears." " In your ears." A Hobrew 
 phrase for, in your hearing. This oracle of the prophet, which, as you know, regards 
 your expected Messiah, is now fulfilled in me, whom you see preaching to the poor, and 
 of whom you heard it stated, that He performed elsewhere the works described by the 
 prophets, as the distinguishing characteristics of the Messiah. He thereby, without 
 expressly stating it, insinuated that He Himself was the Messiah spoken of by 
 Isaias. 
 
 22. " Gave testimony to Him ; " not exactly that He was the Messiah, as appears 
 from their calling Him "the son of Joseph" and their attempt at precipitating Him 
 down the hill ; but, they testified to the superior way in which He acquitted Himself, as 
 expressed in the following words, "and wondered at the wards of grace, §c.," the graceful, 
 eloquent words that were uttered by Him, full of persuasiveness, so calculated to 
 move and convince. ' ' He spoke Wee one having authority, not as their Scribes and Pharisees " 
 (Matthew vii. 29). 
 
 "Is not this the son of Joseph?" (Matthew xiii. 55). The son of a poor carpenter, 
 Himself a carpenter, brought up in our midst, without influence or consideration or 
 education of any kind. Hence, their wonder. Likely with this, at least in some 
 of them, were mixed up feelings of scorn at His low extraction and humble 
 occupation. " They were scandalized in His regard" (Matthew xiii. 57). 
 
 23. Doubtless you will say to me this similitude : Physician, cure thyself;" a trite 
 proverb, sometimes addressed to physicians, whose powers in the healing art benefit 
 strangers without proving of any service to themselves or theirs ; and generally 
 applied to such, as attending to the concerns of others, neglect their own 
 "Physician," confine not the advantages of your skill and healing powers to strangers; 
 make yourself and your friends sharers in them. In thus divining the thoughts of 
 their hearts, and their latent objections to Him, to which He replies in the following 
 verse, Tie displays His Omniscient Divinity. 
 
86 COMMENTARY ON 
 
 " As great things," &c. Here, the proverb is applied to Him, in regard to His 
 fellow-citizens. The people of Nazareth were scandalized or offended at two things 
 in our Redeemer — First, His humble extraction. To this, He replies in verse 24 ; 
 secondly, the fewness of His miracles among them. To this, He replies in verses 
 25-27, and He illustrates His own mode of acting on account of their unworthiness, 
 hy example of a similar line of acting, from the same causes, on the part of the 
 ancient prophets. If He did not perform a greater number of wonders among them, 
 they had to blame themselves as the guilty cause. From this passage, it is clear our 
 Lord had been in Galilee performing wonderful works and miraculous cures. The 
 visit, therefore, referred to inverse 14, was His second visit. For, on the first occasion, He 
 passed by Nazareth (Matthew iv. 13), and proceeded to Capharnaum, which He made 
 His place of abode, and the centre of His missionary labours. The Nazarites, our 
 Lord's fellow-citizens, wished that He would favour His own people, who naturally 
 had greater claims than strangers had, with these miraculous wonders that He was 
 reported to have performed elsewhere. 
 
 24. In this, He taxes their depreciation of Him, as their fellow-citizen, and shows 
 that He scanned the inmost thoughts of their minds. He assigns in this verse, a 
 reason for not favouring them with His miracles, of which, from their pride and 
 contemptuous depreciation of Himself, they would be unworthy (see Matthew xiii. 58). 
 
 25. Again, He shows that their incredulity rendered them unworthy of what they 
 wished lor ; and hence, following the example of the most celebrated prophets of 
 old, He withheld from them the miracles which were performed in favour of 
 strangers, who proved themselves not undeserving of such blessings. St. Matthew 
 says, " He performed not many miracles, because of their unbelief" (xiii. 58). 
 
 " When heaven was shut up three years and six months." This is not mentioned in 
 the SS. Scriptures of the Old Testament. Hence, our Lord knew it by His omniscient 
 intelligence, or from Jewish tradition, from which source St. James (chap, v.) must have 
 learned it, or from the revelation of our Lord. In the 3rd Book of Kings (chap. xvii. 1) 
 there is no mention made of the pray er of Elias, that a drought would come ; but only that 
 he proclaimed that a drought would prevail. But St. James supplies what is omitted 
 there, when he tells us it was at Elias' prayers it was done (chap. v. 17). Indeed, it 
 was always the custom with the Prophets and Apostles and our Lord Himself to 
 commence important events with prayer. In 3 Kings (xviii. 1), it is said, that it 
 was in the third year, the word of the Lord came to Elias about u giving rain upon the 
 face of the earth." But this "third year," may denote the third year completed j 
 others reconcile the words of the Old Testament, by saying that the years there 
 referred to are to be computed, not from the beginning of the drought ; but, from 
 the time Elias came to Sarepta. Others say, the " third year " is to be computed from 
 the commencement of the famine, which began to be felt nearly a year after the 
 drought commenced. 
 
 '©" 
 
 27. By these two examples well known to the Jews, our Lord wishes to convey, 
 that as their celebrated prophets of old, by the command of God — " to none of 
 them was Elias sent " — refused performing miraculous cures among their countrymen, 
 on account of their unbelief, while they exercised the same in favour of strangers, 
 who proved worthy of such blessings ; so, might the people of Nazareth blame 
 themselves, if He did not work many miracles among them. This was owing to their 
 unworthiness and unbelief. 
 
ST. LUKE, CHAP. TV. 87 
 
 28, 29. Perceiving the force of His rebuke, -when charging their own pride and 
 incredulity with the fewness of the miracles performed by Him in their midst, the 
 Nazarites were "all in the synagogue filled with anger." Even those, who before 
 admired His graceful words and His eloquence, are now suddenly changed. Their 
 pride was such at finding themselves corrected by Him, at being told of their envy and 
 incredulity, which rendered them more undeserving of His miracles than the rest of 
 their countrymen, nay, than the very Pagans themselves; that, notwithstanding the 
 cures they saw Him perform among them ; notwithstanding the sacredness of the 
 Sabbath, and their natural feelings of consideration for a fellow-citizen, who had 
 already done so much to reflect honour on their hitherto despised district of Nazareth," 
 they are prepared for the last extremity, and mean to compass His death. 
 
 30. " But He passing through the midst of them." Some say He rendered Himself 
 invisible ; others, that He changed their wills, so that they no longer meditated His 
 death ; others, that He so stupified them and restrained their hands and feet, that seeing 
 Jesus, they could not or dare not lay hands on Him. His hour had not come. The 
 mode in which He was to die was different from that kind of death, with which He 
 was now menaced ; hence, He exerted His power to prevent it. " Went His way" 
 fearing no one. No one could harm Him save by His own free will and consent. 
 
 31. "And He went down into Capharnaum, 8fc." Capharnaum was in a lower situation 
 than Nazareth. Hence, the Evangelist says, " He went down." This was not His 
 first visit to Capharnaum (v. 23). Nor is this visit to be confounded with that 
 recorded (Mark i. 21), since on this latter occasion He did not " descend." He only 
 came there from the maritime coasts, although the miracle here recorded is mentioned 
 there also. 
 
 " And there He taught them on the Sabbath days." He taught them assembled in 
 the synagogue on Sabbath days, principally ; but, He, at the same time, taught all 
 who came to Him, and made frequent missionary excursions into the country, and 
 sometimes performed miracles on these occasions. 
 
 " And they were asto7iished." The Greek word, e^-nXrja-crovro, means, they were 
 wonderfully struck and enraptured, " at His doctrine." 
 
 "For, His speech was with power " (see Matthew vii. 28-29). 
 
 1EXT. 
 
 33. And in the synagogue there was a man who had an unclean devil, and he cried out 
 
 with a loud voice, 
 
 34. Saying : Let us alone, what have we to do with thee, Jesus of Nazareth ? art thou 
 come to destroy us ? I know thee who thou art, the Holy one of God. 
 
 35. And Jesus rebuked him, saying : Hold thy peace, and go out of him. And when 
 the devil had thrown him into the midst, he went out of him, and hurt him. not at all. 
 
 36. And there came fear upon all, and they talked among themselves, saying : What 
 word is this, for with authority and power he commandeth the unclean spirits, and they go 
 out ? 
 
 37. And the fame of him was published into every place of the country. 
 
 38. And Jesus rising up out of the synagogue, went into Simon's house. And Simon's 
 wife's mother was taken with a great fever, and they besought him for her. 
 
 39. And standing over her, he commanded the fever, and it left her. And immediately 
 rising, she ministered to them. 
 
88 COMMENTAEY ON 
 
 40. And when the sun was down, all they that had any sick with divers diseases, brought 
 them to him. But he laying his hands on every one of them, healed them. 
 
 41. And devils went out from many, crying out and saying : Thou art the Son of God. 
 And rebuking them he suffered them not to speak, for they knew that he was Christ. 
 
 42. And when it was day, going out he went into a desert place : and the multitudes 
 sought him, and came unto him : and they stayed him that he should not depart from 
 them. 
 
 43. To whom he said: To other cities also I must preach the kingdom of God: fur 
 therefore am I sent. 
 
 44. And he was preaching in the synagogues of Galilee. 
 
 COMMENTAEY. 
 
 33-37. (See Mark i. 23-28, Commentary on.) 
 38-40. (See Matthew viii. 14-16.) 
 
 41. (See Mark i. 34.) tl Devils went from many," by our Lord's command. At 
 this time there were many demoniacs among the Jews, either because the devils had 
 a presentiment of our Lord's coming, whose presence caused them the greatest 
 torture ; or, because God wished to give His Son an opportunity of showing His 
 power over demons by expelling them forcibly from the bodies of the possessed. 
 
 42. "When it was day," at the early twilight. St. Mark (i. 35), has "very early." 
 " Going out," from the house where He spent the night and from the city. " Re 
 went into a desert place" probably, for the purpose of prayer (Mark i. 35), and to 
 avoid the crowd and show His indifference in regard to human applause. 
 
 " The multitudes," attracted by His miraculous cures, coming to Peter's house, 
 where He stayed, and not rinding Him, went in search of Him into the desert place, 
 and desired Him to remain with them. St. Mark (i. 36) says, the Apostles found 
 Him first, and received the answer there recorded (i. 38), and the multitude after- 
 wards found Him, and received the answer recorded here, next verse. 
 
 43. " To other cities also" where the Gospel has not yet been preached. " The 
 kingdom of God" (see Matthew iii. 2). "For therefore," viz., the preaching of the 
 Gospel, " am I sent." The object of His mission by His Heavenly Father was not 
 precisely to work miracles. They were only subsidiary to the other end. They 
 were only means to be employed to confirm the truth of the Gospel. 
 
 44. "Re was preaching." He now discharged the function of preaching, con- 
 tinuously, unremittingly. Now, that the Baptist, His Precursor, had passed away, 
 after discharging his office of bearing testimony; our Redeemer, who had during 
 John's lifetime, preached only in a partial way, now preaches everywhere, publicly 
 and privately, throughout Galilee and Judea, filling every place with the blessings 
 of the Gospel. Hence, at His Passion He is charged with stirring up commotions 
 everywhere, " commovet populum docens per universam Judceam, incipiens a Galilea usque 
 hue " (Luke xxiii. 5). As the sun rises gradually, and emerging by degrees, diffuses 
 its light only in a gradual way, and following the day star, diffuses its full light 
 and heat when the latter disappears ; so was it with our Lord's preaching ; 
 while the Baptist, who preceded Him, like the day star, pointing to the coming sun, 
 was engaged in preaching and bearing testimony to Him, He did not suddenly 
 appear. But, when the Baptist had diffused the light of his testimony and dis- 
 
ST. LUKE, CHAP. V. 89 
 
 appeared ; then, the Sun of Justice appeared in all His splendour, diffusing the heat 
 of Divine grace, and the light of heavenly truth everywhere around Him. 
 
 CHAPTEE V. 
 
 ANALYSIS. 
 
 In this chapter, the Evangelist records the first miraculous draught of fishes — the call of Simon 
 Peter, and the two sons of Zebedee, most likely, to the Apostleship (see Matthew iv. 18, Commentary 
 on) (1-11). The cure of a leper (12-16). The cure of the paralytic at Capharnaum (17-26). The 
 call of St. Matthew to the Apostleship. The murmurs of the Scribes and Pharisees on the occasion 
 of the feast given by St. Matthew to our Lord (27-32). Our Lord's teaching on the subject of 
 fasting (33-39). 
 
 TEXT. 
 
 A ND it came to pass, that when the multitudes pressed upon him to hear the word of 
 God, he stood by the lake of Genesareth, 
 
 2. And saw two ships standing by the lake ; but the fishermen were gone out of them and 
 were washing their nets. 
 
 3. And going up into one of the ships that was Simon's, he desired him to draw back a 
 little from the land. And sitting he taught the multitudes out of the ship. 
 
 4. Now when he had ceased to speak, he said to Simon ; Launch out into the deep, and 
 let down your nets for a draught. 
 
 5. And Simon answering, said to him : Master, we have laboured all the night, and have 
 taken nothing ; but at thy ward I will let down the net. 
 
 6. And when they had done this, they enclosed a very great multitude of fishes, and their 
 net broke. 
 
 7. And they beckoned to their partners that were in the other ship, that they should come 
 and help them. And they came, and filled both the ships, so that they were almost sinking. 
 
 8. Wliich when Simon Peter saw, he fell down at Jesus's knees, sayiny : Depart from 
 me, for lam a sinful man, Lord. 
 
 9. For he was wholly astonished, and all that were with him, at the draught • f the fishes 
 which they had taken. 
 
 10. And so were also James and John the sons of Zebedee, who were Simon's partners. 
 And Jesus saith to Simon: Fear not ; from henceforth thou shalt catch men. 
 
 11. And having brought their ships to land, leaving all things they followed him. 
 
 12. And it came to pass, when he was in a certain city, behold a man full of leprosy, 
 who seeing Jesus, and falling on his face, besought him, saying : Lord, if thou wilt, thou canst 
 make me clean. 
 
 13. And stretching forth his hand he touched him, saying : L will. Be thou cleansed. 
 And immediately the leprosy departed from him. 
 
 14. And he charged him that he should tell no man, but, Go, show thyself to the priest, 
 and offer for thy cleansing according as Moses commanded, for a testimony to them. 
 
 15. But the fame of him went abroad the more, and gr^at multitudes came together to 
 hear, and to be healed by him of their infirmities. 
 
 16. And he retired into the desert and prayed. 
 
 17. And it came to pass on a certain day, as he sat teaching, that there were also 
 Pharisees and doctors of the law sitting by, that were come out of every town of Galilee and 
 Judea and Jerusalem; and the power of the Lord was to heal them. 
 
 18. And behold men brought in a bed a man who had the palsy ; and they sought means 
 to bring him in, and to lay him before him. 
 
90 COMMENTAEY ON 
 
 19. And when they could not find by ichat way they might briny him in, because of the 
 multitudes, they went up upon the roof, and let him down through the tiles with his bed into 
 the midst before Jesus. 
 
 20. Whose faith when he saw, he said : Man, thy sins are forgiven thee. 
 
 21. And the scribes and Pharisees began to think, saying: Who is this that speaketh 
 blasphemies? Who can forgive sins, but God alone? 
 
 22. And when Jesus knew their thoughts, answering he said to them : What is it you 
 think in your hearts ? 
 
 23. Which is easier to say, Thy sins are forgiven thee ; or to say, Arise and walk ? 
 
 24. But thai you may know that the Son of man hath power on earth to forgive sins (he 
 saith to the sick of the palsy) I say to thee, Arise, take up thy bed, and go into thy house. 
 
 25. And immediately rising up before them, he took up the bed on which he lay ; and 
 went away to his own house, glorifying God. 
 
 26. And all were astonished: and they glorified God. And they were filled with fear, 
 saying : We have seen wonderful things to-day. 
 
 COMMENTARY. 
 
 1-11. The call of the Apostles, and the miraculous draught of fishes, recorded here, 
 took place before the miracles, recorded verses 33, 39, 41, &c. of the preceding 
 chapter. The Evangelists proposed to themselves to describe the leading events of our 
 Redeemer's life, without exactly observing in their narrative, the order in which they 
 occurred. This is particularly true of St. Luke, who gives a more detailed account of 
 our Lord's actions, without attending to the order in which they took place ; while St. 
 Matthew is more exact in observing the order of events ; but not so circumstantial 
 in detailing the events themselves. Hence, in this passage, St. Luke describes the 
 call of the principal Apostles and the miraculous draught after the cure of the demoniac, 
 and Peter's mother-in-law, although occurring before them. 
 
 " And it came to pass," &c. Whether the occurrences recorded (v. 1-1 1), are the same 
 as those described in Matthew (iv. 18-22), isdisputed. Itseems, however, notwithstanding 
 some difference in details, that they are the same. St. Luke here narrates certain 
 circumstances connected with the vocation of the four Apostles, which are only passed 
 over by St. Matthew ; but, not denied by him ; and everything described by St. Luke 
 is perfectly consistent with the narrative of St. Matthew (see Matthew iv. 18-22 ? 
 Commentary on). 
 
 12-14. (See Matthew viii. 12-14.) 
 
 15. The more our Lord desired to labour, unknown and unobserved, the more the 
 fame of His wonderful deeds was noised abroad, which attracted vast multitudes to 
 Him to be cured of their infirmities and bodily ailments. 
 
 16. To avoid all incentives to vain glory, and leave us an example in this respect, 
 our Lord, after performing miracles which redounded to His glory, used to retire to a 
 desert place, and there communicate in prayer with His Heavenly Father^ to whom 
 He referred all the glory of His actions. 
 
 17. " On a certain day, while He sat 1 ' — the posture usually observed by teachers — 
 the Pharisees and doctors of the law (in v. 21, called " Scribes"), who were attracted 
 from every town of Galilee and Judea and Jerusalem by the fame of His miracles and 
 teaching, sat by Him for the purpose of hearing Him and narrowly watching all His 
 
ST. LUKE, CHAP. V. 91 
 
 words and actions ; " and the power of the Lord " permanently resided in Him to heal the 
 Jews, who laboured under corporal infirmities. Kenrick (hie) observes that this 
 latter clause regarding our Lord's healing power would naturally follow, or be 
 immediately connected with v. 15. In the Greek for " sat teaching," it is was teaching. 
 
 1 8-26. (See Matthew ix. 2-8, Commentary on.) 
 
 TEXT. 
 
 27. And after these things he went forth, and saw a publican named Levi, sitting at the 
 receipt of custom, and he said to him : Follow me. 
 
 2fc. And leaving all things, he rose up and followed him. 
 
 29. And Levi made him a great feast in his own house ; and there teas a great company 
 of publicans, and of others, that ivere at table with them. 
 
 30. But their Pharisees and scribes murmured, saying to his disciples : Why do you 
 eat and drink with publicans and sinners? 
 
 31. And Jesus answering, said to them: They that are whole, need not the physician : 
 but they that are sick. 
 
 32. L came not to call the just, but sinners to penance. 
 
 33. And they said to him : Why do the disciples of John fast often, and make prayers, 
 and the disciples of the Pharisees in like manner ; but thine eat and drink ? 
 
 34. To whom he said : Can you make the children of the bridegroom fast, whilst the 
 bridegroom is with them ? 
 
 35. But the days will come ; when the bridegroom shall be taken away from them, then 
 shall they fast in those days. 
 
 36. And he spoke also a similitude to them : That no man puttcth a piece from a new 
 garment upon an old garment ; otherwise he both rendeth the new, and the piece taken from 
 the new agreeth not with the old. 
 
 37. And no man putteth new wine into old bottles: otherwise the new wine will break 
 the bottles, and it will be spilled and the bottles will be lost. 
 
 38. But new wine must be put into new bottles; and both are preserved. 
 
 39. And no man drinking old, hath presently a mind to new : for he saith, The old is 
 letter. 
 
 COMMENT AUY. 
 
 27-38. (See Matthew ix. 9-17, Commentary on.) 
 
 39. This is an additional reason, recorded by St. Luke alone, adduced by our 
 Lord to justify His mode of acting towards His disciples. It is very hard at once to 
 overcome the force of habit, just as men accustomed to old wine cannot be induced 
 to wish for the new wine, or choose it all at once, although stronger and more 
 substantial. " He saith, The old is better," more palatable, and more agreeable for use. 
 It is not "presently," or all at once, but gradually, he gives it up. So, our 
 Redeemer does not at once enjoin on His followers to embrace the austerities of the 
 New Law, to which they were hitherto unaccustomed. Making every allowance for the 
 force of habit, He only requires it of them gradually. He compares the New Law and 
 its austerities to new wine, which is stronger, and produces an effect sooner than the 
 old. By saying, they cannot be brought to it " presently," or all at once, He implies 
 that this would be done by degrees, as happened later on. " When the bridegroom is 
 taken away . . . then they shall fast in those days"' (v. 35). 
 
92 COMMENTARY ON 
 
 CHAPTER VI. 
 
 ANALY8I8. 
 
 In this chapter, we have an account of the plucking of the ears of corn on the Sabbath, and our 
 .Lord s reply to the malevolent animadversions of the Pharisees in relation to it (1-5) The healing 
 of the man with the withered hand, and our Lord's defence of his mode of acting regarding it 
 (6-11). The calling of the twelve Apostles (12-16). The sermon on the Mount (17-49). 
 
 TEXT. 
 
 ^ NB it came to pass on the second first sabbath, that as he went through the corn-fields 
 his disciples plucked the ears, and did eat rubbing them in their hands. 
 
 2. And some of the Pharisees said to them : Why do you that tohich is not lawful on 
 the sabbath-days ? 
 
 3. And Jesus ansivering them, said : Save you not read so much as this, what David 
 did, xchen himself was hungry and they that were with him : 
 
 4. How he went into the house of God, and took and ate the bread of proposition, and 
 gave to them that tcere with him, which is not lawful to eat but only for the priests? 
 
 5. And he said to them : The son of man is Lord also of the sabbath. 
 
 6. And it came to pass also on another sabbath, that he entered into the synagogue, and 
 taught. And there was a man, whose right hand teas withered. 
 
 7. And the scribes and Pharisees watched if he would heal on the sabbath ; that they 
 might find an accusation against him. 
 
 8. But he knew their thoughts ; and said to the man who had the withered hand: Arise, 
 and stand forth in the midst. And rising he stood forth. 
 
 9. Then Jesus said to them : I ask you, if it be lawful on the sabbath-days to do good or 
 to do evil ; to save life, or to destroy ? 
 
 10. And looking round about on them all, he said to the man : Stretch forth thy hand. 
 And he stretched it forth : and his hand was restored. 
 
 11. And they tcere filled with madness; and they talked one with another, what they 
 night do to Jesus. 
 
 12. And it came to pass in those days, that he went out into a mountain to pray, 
 and he passed the whole night in the prayer of God. 
 
 13. And when day was come, he called unto him his disciples ; and he chose twelve of 
 them (tohom also he named Apostles ;) 
 
 14. Simon whom he surnamed Peter, and Andrew his brother, James and John, 
 Philip and Bartholomew, 
 
 15. Matthew and Thomas, James the son of Alpheus, and Simon xoho is called Zelotes, 
 
 16. And Jude the brother of James, and Judas Iscariot who was the traitor. 
 
 17. And coming down with them, he stood in a plain place, and the company of his 
 disciples, and a very great multitude of people from all Judea and Jerusalem, and the 
 sea-coast both of Tyre and Sidon, 
 
 18. Who were come to hear him, and to be healed of their diseases. And they that were 
 troubled with unclean spirits, were cured. 
 
 19. And all the multitude sought to touch him, for virtue went out from him, and 
 healed all. 
 
 20. And he, lifting up his eyes on his disciples, said : Blessed are ye poor : for yours 
 is the kingdom of God. 
 
 21. Blessed are ye that hunger now: for you shall be filled. Blessed are ye that 
 weep now : for you shall laugh. 
 
 22. Blessed shall you be when men shall hate you, and when they shall separate you, 
 and shall reproach you, and cast out your name as evil, for the son of man's sake. 
 
ST. LUKE, CHAP. VI. 93 
 
 23. Be glad in that day and rejoice; for behold, your reward is great in heaven. For 
 according to these things did their fathers to the prophets. 
 
 24. But wo to you that are rich : for you have your consolation. 
 
 25. Wo to you that are filled : for you shall hunger. Wo to you that now laugh : for 
 you shall mourn and weep. 
 
 26. Wo to you when men shall bless you: For according to these things did their 
 fathers to the false prophets. 
 
 27. But I say to you that hear : Love your enemies, do good to them that hate you. 
 
 28. Bleu* them that curse you, and pray for them that calumniate you. 
 
 29. And to him that siriketh thee on the one cheek, offer also the other. And him 
 that talceth away from thee thy cloak, forbid not to take thy coat also. 
 
 30. Give to every one that asketh thee, and of him that taketh away thy goods, auk 
 them not again. 
 
 31. And hi you icould that men should do to you, do you also to them in like manner. 
 
 32. And if you love them that love you, what thanks are to you ? for sinners also love 
 those that love them. 
 
 33. And if you do good to them who do good to you ; what thanks are to you f for 
 sinners also do this. 
 
 34. And if you lend to them oftohom you hope to receive ; what thanks are to you ? for 
 sinners also lend to sinners, to receive as much. 
 
 35. But love ye your enemies; do good, and lend, hoping for nothing thereby ; and your 
 reward shall be great, and you shallr be the sons of the Highest ; for he is kind to the 
 unthankful, and to the evil. 
 
 36. Be ye therefore met ciful, as your Father also is merciful. 
 
 37. Judge not, and you shall not be judged. Condemn not, and you shall not be 
 condemned. Forgive, and you shall be forgiven. 
 
 38. Give, and it shall be given to you: good measure and pressed down and shal,>» 
 together and "iinnihg over shall they give into your bosom. For with the same measure that 
 you ihalt mete withal, it shall be measured to you again. 
 
 W. And he spoke also to them a similitude : Can the blind lead the blind? do they not 
 hcih fall into the ditch? 
 
 40. The disciple is not above his master ; but every one shall be perfect, if he be as his 
 master. 
 
 41. And why seest thou the mote in thy brother's eye : but the beam that is in thy own 
 eye thou consider est not. 
 
 42. Or how canst thou say to thy brother : Brother, let me pull the mote out of thy 
 eye, uhtn thou thyself seest not the beam in thy own eye f Hypocrite, cast first the beam 
 out of thy own eye; and then shalt thou see clearly to take out the mote from thy brother's 
 eye. 
 
 43. For there is no good tree that bringeth forth evil fruit ; nor an evil tree that 
 bringeth forth good fruit. 
 
 44. For every tree is known by its fruit. For men do not gather figs from thorns ; nor 
 from a bramble bush do they gather the grape. 
 
 45. A good man out of the good treasure of his heart bringeth forth that which is good ; 
 and an evil man out of the evil treasure bringeth forth that which is evil. For out of the 
 vbundance of the heart the mouth speaketh. 
 
 46. And why call you me Lord, Lord: and do not the things which L say ? 
 
 47. Every one that cometh to me, and heareth my wards, and doth them, J icill show you 
 to whom he is like. 
 
 48. Hi is like to a man building a house, who digged deep, and laid the foundation upon 
 
94 COMMENTARY ON 
 
 « rock. And when a flood came, the stream heat vehemently upon that house, and it could 
 not shake it ; for it was founded on a reck. 
 
 49. But he that heareth, and doth not; is like to a man building his house upon the 
 earth without a foundation : agaimt which the stream beat vehemently, and immediately it 
 Jell, and the ruin of that house was great. 
 
 COMMENTARY. 
 
 1-5. (See Matthew xii. 1-8, Commmentary on.) 
 6-10. (See Matthew xii. 9-14.) 
 
 11. " Filled with madness," fury and rage, at being unable to reply to our Lord. 
 Hence, their wicked, murderous thoughts regarding Him. 
 
 12-38. (See Matthew v., vi., vii.) 
 
 39. (Matthew xv. 14.) 
 
 40. (Matthew x. 24, 25.) 
 41-44. (Matthew vii.) 
 
 45. (Matthew xii. 34, 35 ) 
 46-49. (Matthew vii. 24-29.) 
 
 CHAPTER VII. 
 
 ANALTSI3. 
 
 In this chapter, are recorded the healing of the Centurion's servant (1-10). The raising to life 
 of the son of the widow of Nairn (10-17). The embassy from John ; our Lord's teaching in con- 
 nexion with it, and His panegyric on John (18-35). The atiointing of our Lord by the penitent 
 woman, and our Lord's declaration in reply to the strictures of the proud Pharisee ia regard to it 
 (36-50). 
 
 TEXT. 
 
 A NB when he had finished all his words in the hearing of the people, he entered ints 
 Capharnaum. 
 
 2. And the servant of a certain centurion, who was dear to him, being sick, was ready 
 to die : 
 
 3. And when he had heard of Jesus, he sent unto him the ancients of the Jews, desiring 
 him to come and heal his servant. 
 
 4. And when they came to Jesus, they besought him earnestly, saying to him, He is 
 worthy that thou shouldest do this for him. 
 
 5. For he loveth our nation ; and he hath built us a synagogue. 
 
 6. And Jesus went with them. And when he teas now not far from the house, tfa 
 centurion sent his friends to him, saying : Bord, trouble not thyself. For lam not worthy 
 that thou shouldest enter under my roof. 
 
 7. For which cause neither did I think myself worthy to come to thee : but say the word, 
 and my servant shall be healed. 
 
 8. For I also am a man subject to authority, having under me soldiers : and I say to 
 one, Go, and he goeth ; and to another, Come, and he cometh ; and to my servant, Bo this, 
 and he doth it. 
 
 9. Which Jesus hearing, marvelled; and turning about to the multitude that followed 
 him, he said: Amen I say to you, I have not Sound so great faith even in Israel. 
 
ST. LUKE, CHAP. VII. 95 
 
 10. And they who were sent being returned to the house, found the servant ivhole who 
 had been sick. 
 
 11. And it came to pass afterwards, that he went into a city that is called Nairn ; and 
 there went with him his disciples, and a great multitude. 
 
 12. And when he came nigh to the gate of the city, behold a dead man was carried out, 
 the only son of his mother ; and she was a widow : and a great multitude of the city was 
 with her. 
 
 13. Whom when the Lord had seen, being moved with mercy towards her, he said to her . 
 Weep not. 
 
 14. And he came near and touched the bier. And they that carried it, stood still. And 
 he said: Young man, I say to thee, arise. 
 
 15. And he that was dead, sat up, and began to speak. And he gave him to his mother. 
 
 16. And there came a fear on them all : and they glorified God, saying : A great prf jhet 
 is risen up among us : and God hath visited his people. 
 
 17. And this rumour of him went forth throughout all Judea, and throughout all the 
 country round about. 
 
 18. And John's disciples told him of all these things. 
 
 19. And John called to him two of his disciples, and sent thnn to Jesus, saying : Art 
 thou he that is to come ; or look we for another ? 
 
 20. And when the men were come unto him, the// said : John the Baptist hath sent us to 
 thee, saying : Art thou he that art to come ; or look we for another ? 
 
 21. (And in that same hour, he cured many of their diseases, and hurts, and evil spirits : 
 and to many that were blind he gave sight.) 
 
 22. And answering, he said to them : Go and relate to John what you have heard and 
 seen : The blind see, the lame walk, the lepers are made clean, the deaf hear, the dead rise 
 again, to the poor the gospel is preached : 
 
 23. And blessed is he whosoever shall not be scandalized in me. 
 
 24. And when the messengers of John were departed, he began to speak to the multitudes 
 concerning John : What went you out into the desert to see ? a reed shaken with the wind ? 
 
 25. But tchat went you out to see: a man clothed in soft garments ? Behold they that 
 are in costly apparel and live delicately, are in the houses of kings. 
 
 26. But what went you out to seef a prophet? Yea, I say to you, and more than a 
 prophet. 
 
 27. This is he of whom it is icritten : " Behold I send my angel before thy face, who shall 
 prepare thy way before thee.'''' 
 
 28. For I say to you: Amongst those that are born of women, there is not a greater 
 prophet than John the Baptist. But he that is the lesser in the kingdom of God, is greater 
 than he. 
 
 29. And all the people hearing, and the publicans, justified God, being baptized with 
 John's baptism. 
 
 30. But the Pharisees and the lawyers despised the counsel of God against themselves, 
 being not baptized by him. 
 
 31. And the Lord said : Whereunto then shall I liken the men of this generation? and 
 to what are they like ? 
 
 32. They are like to children sitting in the market-place, and speaking one to another, 
 and saying: We have piped to you, and you have not danced; we have mourned, and you 
 have not wept. 
 
 33. For John the Baptist came neither eating bread nor drinking wine ; and you *a& . 
 Me hath a devil. 
 
96 COMMENTAEY ON 
 
 34. The son of man is come eating and drinking ; and you say : Behold a man that is 
 a glutton and a drinker of wine, a friend of publicans and sinners. 
 
 35. And wisdom is justified by all her children. 
 
 COMMENTARY. 
 
 1-10. (See Matthew viii. 5-10.) 
 
 11. "And it came to pass afterwards.'' 1 Maldonatus holds that the following 
 miracle, which St. Luke alone records — we have no mention of it by the other 
 Evangelists — did not occur immediately after the cure of the Centurion's servant, 
 recorded in the preceding verses. Ho thinks, that the occurrences mentioned in 
 chaps, viii., ix., x. of St. Matthew, took place between the two miracles narrated 
 here. For, he remarks, all the Evangelist says is, that this miracle of the resuscitation 
 of the young man of Nairn occurred "afterwards" and St. Matthew (chap, xi.) says, 
 that after directing and instructing His disciples, our Lord proceeded to preach and 
 teach in their cities ; in Nairn, where this miracle occurred, among the rest. It is, 
 however, commonly held that the word, "afterwards" in Latin, " deinceps," means 
 the following day, as the Syriac version has it. And, indeed, the progressive 
 description of still increasing wonders was very natural on the part of St. Luke. It 
 was wonderful, that a man, who was present, should be cured by our Lord at once, 
 of a loathsome leprosy ; and that, by a single word ; more wonderful still, to cure an 
 absent man, at the point of death ; but most wonderful, to raise to life a man, 
 undoubtedly dead, and carried out to be buried. For, some might say that the 
 Centurion's servant might have naturally recovered, even though our Lord had not 
 interposed. But, in the last miracle, no evasion or denial could be admitted. 
 
 "Nairn" in Greek, Nain, was not far from Capharnaum about two miles from 
 Thebor (St. Jerome, in, loc. Hebracis). 6t. Luke is the only Evangelist that records 
 this miracle. 
 
 "His disciples.^ The ordinary Greek has iKavoi (many of) "His disciples" Tho 
 word is not found in the Vulgate version or Vatican MS. 
 
 12. "And a great multitude" who accompanied Him, owing to His teaching and 
 miracles. 
 
 " The gate of the city" generally a crowded place. " A dead man was carried out" 
 to be buried. The Jews had their cemeteries outside the towns and villages, for 
 sanitary purposes. " The only son." The Greek means, " the only-begotten child," 
 which, naturally, made the grief of his bereaved mother more intense. "And she 
 was a widow," another circumstance, that made her condition more pitiable, as she 
 lost her only prop and support. 
 
 "And a great multitude of the city," who testified their respect and sympathy, 
 " were with her." These, together with the crowd who accompanied our Lord, bore 
 ample testimony to the truth of the miracle. Humanly speaking, our Lord's going 
 to Nairn, and meeting the funeral procession, under such circumstances, might seem 
 casual or fortuitous ; but, it was all arranged by the over-ruling providence of God, 
 to give His Son an opportunity of performing this great miracle on so public an occasion. 
 
 13. Our Lord was moved with compassion at the sad condition of this desolate 
 widow ; and, to leave us an example of how we are to treat the afflicted, He consoles 
 her, not only by words — "weep not" — which might afford a cheap and barren 
 sympathy; but, by act. 
 
ST. LUKE, CHAP. VII. 97 
 
 14. He shows His sympathy by act. "He touched the bier, and they that carried 
 it stood still," and our Lord at once, by the sole exercise of His power, by His 
 word alone, without any prayers, any ceremony, such as were resorted to by Elias, 
 Eliseus, and St. Peter, to show His omnipotence, perfectly restores to life the 
 young man, who was undoubtedly dead. 
 
 15. "Hose up and began to speak." Our Lord, to show that it was pity and com- 
 passion for his mother that induced Him to perform the miracle, "gave him to his 
 mother?'' The consequence of this wonderful miracle was, that the people were seized 
 with "fear," a feeling of awe at so wonderful and unusual an event. 
 
 16. " They glorified God," for having sent so great a Prophet among them, and for 
 having "visited His people," by sending the great Prophet, promised them of old, by 
 Moses (Deut. xviii. 15). For a long time, no prophet appeared among them ; and 
 now God shows His ancient love for His people, by sending this great Prophet, who 
 wrought more brilliant miracles than ever were performed before. Most likely, they 
 did not regard Him as the Messiah, but only as a great Prophet. Zachary used the 
 words, " visited His people" in his canticle, but, probably in a higher sense than was 
 meant here ; for, he spoke under the influence of inspiration ; and he adds, as if 
 referring to the Incarnation of the Son of God, " and wrought the redemption of His 
 people" (i. 68). 
 
 The resuscitation of the young man of Nairn has also an allegorical and moral 
 meaning. Tne bereavud. widow represents the Church, who bewails over each 
 of her sons, by mortal sin dead to God, as if he were an only child. She weeps 
 over them, and employs the multitude of her children to intercede for them. 
 Jesus touched with compassion for the wailing of this bereaved spouse, at once speaks 
 to their hearts. He employs the power and unction of His heavenly grace, He raises 
 them mercifully to life and restores them to their now rejoicing mother to care them 
 and save them from wandering any more in the ways of sin and death. The three 
 miracles now recorded, represent three classes of sinners; some not altogether 
 abandoned, or so sunk in sin, as not to be able themselves to approach our Lord by 
 prayer, and obtain remission and cure, as did the leper ; others, the entire faculties oi 
 whose souls are so utterly benumbed from habits of sin, that, like the paralytic servant 
 of the Centurion, they must employ intercessors ; and, a third class so utterly 
 abandoned and insensible, that it will require still greater efforts, still greater miracles 
 of divine grace to rouse and restore them. St. Ambrose says, the three dead persons 
 raised by our Lord to life, represent three classes of sinners — the daughter of Jairus 
 lying dead at home, represents those who grievously sin inwardly ; the young man 
 here publicly carried out, those who commit external grievous sins ; and Lazarus, 
 three days dead and corrupting, those, who are the slaves of eviJ habits and are 
 buried in sin. 
 
 18. John was now in prison (Matthew xi. 2). 
 19-29. (See Matthew xi. 2-13.) 
 
 29, 30. " And all the people hearing," &c. Some say the words of these two verses 
 are written by the Evangelist and thrown in, as it were, parenthetically, between the 
 preceding discourse of our Eedeemer and its continuation (v. 31, &c). They ground 
 this interpretation on the words {v. 81V " and the Lord said." But, these words are 
 
98 COMMENTARY ON 
 
 wanting in many editions and versions. Hence, others maintain that the words of 
 these verses are the words of our Lord ; and the consequence which He draws (v. 31), 
 * whereunto then, fyc," they maintain, favours their construction, as our Lord would 
 not ground this consequence which naturally results from the assertions contained in 
 these verses, (29, 30) on the words of the Evangelist. In this construction, our Lord says, 
 as He says in almost similar terms (chap. xxi. 31, 32), that the ignorant people, and the 
 greatest sinners, on hearing John's preaching, "justified God," glorified and praised 
 Him for His goodness in sending so great a Prophet ; declared Him provident, 
 veracious in all His promises ; merciful, as announced by John ; and in proof of their 
 belief in John's words, they received the baptism he preached, as a preparation for 
 penance ; or "justified," might mean, they proclaimed God, as the author and source 
 of justice, and received the baptism of John, as a proof of their belief in all he 
 announced, and of their sincere desire to embrace the course of penance, which he 
 pointed out, as necessary. Our Lord depicts in brighter colours, the perversity of the 
 Pharisees and those learned in the law, viz., " the Scribes," by contrasting them with 
 the ignorant people and the most notorious sinners. " They despised the counsel of God, 
 against themselves," that is, spurning the preaching of John, and refusing to receive 
 his baptism, they spurned the gracious designs of God regarding them, and this 
 "against themselves" to their own condemnation; or, "against" might mean "in," 
 " within," in their own hearts, they despised God's beneficent designs of mercy in 
 their regard. This is said of the Pharisees in general ; as, no doubt, some of them did 
 follow the teachings of John, as some of the people and publicans turned a deaf ear to 
 his preaching. Hence, our Lord, or the Evangelist, speaks of both classes in general 
 terms, as likely there were some exceptions among both, in the way of following or 
 rejecting " the counsels of God." 
 
 31-35. (See Matthew xi. 16-19.) 
 
 TEXT. 
 
 36. And one of the Pharisees desired him to eat with him. And he went into the home 
 of the Pharisee, and sat down to meat. 
 
 37. And behold a woman that was in the city, a sinner, when she knew that he sat at 
 meat in the Pharisee's house, brought an alabaster box of ointment ; 
 
 38. And standing behind at his feet, she began to wash his feet with tears, and wiped 
 them with the hairs of her head, and kissed his feet, and anointed them with the ointment. 
 
 39. And the Pharisee, who had invited him, seeing it, spoke within himself, saying: 
 litis man, if he were a prophet, would know surely who and what manner of woman this is 
 that tovcheth him, that she is a sinner. 
 
 40. And Jesus answering, said to him: Simon, I have something to say to thee. But he 
 mid : Master, say it. 
 
 41. A certain creditor had two debtors, the one owed five hundred pence, and the other fifty. 
 
 42. And whereas they had not wherewith to pay, he forgave them both. Which therefore 
 of the two loveth him most ? 
 
 43. Simon answering said: I suppose that he to whom he forgave most. And he said to 
 him : Thou hast judged rightly. 
 
 44. And turning to the woman, he said unto Simon: Dost thou see this woman? 1 
 entered into thy house, thou gavest me no water for my feet ; but she with tears hath washed 
 my feet, and with her hairs hath iviped them. 
 
 45. Thou gavest me n* kiss; but she, since she came in, hath not ceased to kis$ 
 my feet. 
 
ST. LUKE, CHAP. VII. 99 
 
 46. My head with oil thou didst not anoint; but she with ointment hath anointed 
 my feet. 
 
 47. Wherefore I say to thee: Many sins are forgiven her, because she hath loved much. 
 Jlut to whom less is forgiven, he lovetk less. 
 
 48. And he said to her : Thg sins are forgiven thee. 
 
 49. And they that sat at meat with him began to say within themselves : Who is this 
 that for giveth sins also ? 
 
 50. And he said to the woman : Thy faith hath made thee safe, go in peace. 
 
 COMMENTARY. 
 
 36. And one of the Pharisees." His name was " Simon" {v. 40), whether the same 
 as " Simon the leper" (Matthew xxvi. 6), is disputed. Although the anointing of our 
 Lord, mentioned here, as occurring two years before our Lord's Passion, must be 
 different from that recorded, as occurring immediately on the eve of His Passion, by 
 Matthew xxvi. 5 ; Mark xiv. 3, &c. ; John xii. 3, &c, all of whom refer to the 
 latter anointing, and say nothing of that recorded here by St. Luke, who, in 
 turn, omits all mention of the anointing recorded by them ; still, it is held by many, 
 that the Simon mentioned here, is the same as " Simon the leper." This they 
 infer from the identity of name, and also from the familiar intimacy and friendship 
 which existed between Simon and " the woman," who discharged this great office of 
 piety in regard to our Lord, at his house ; otherwise, she would hardly have obtruded 
 herself on the occasion of supper, in the presence of the assembled guests. St. 
 Augustine holds, thoy are different, as this anointing occurred at Galilee, probably, 
 in Nairn ; the other, at Bethany, where our Lord stopped before His Passion. It is 
 all but certain, that the woman who anointed our Blessed Lord on both occa- 
 sions, was the same, viz., Mary Magdalen, the sister of Martha and Lazarus. (See 
 Matthew xxvi. 7, &c.) The approbation by the Church of this opinion, while ascribing 
 the occurrence here recorded to Mary Magdalen, in the office of her festival, (July 22,) 
 together with the words of our Lord, that wherever the Gospel would be preached, 
 this woman's act would render her celebrated, which is verified in regard to 
 Magdalen, furnish a most powerful argument in favour of this opinion. (Jans. 
 Gandav. c. xlviii.) 
 
 37. " Behold," a wonderful example of penance. 
 
 "In the city," where the Pharisee resided, probably Nairn, mentioned immediately 
 in the foregoing. " A sinner ," publicly noted for her immoral course of life. A sense 
 of propriety would forbid her acting the part she did towards our Blessed Lord, save 
 in public, and in the house of her friend, with whom she was manifestly on friendly 
 terms. On having heard of our Lord being in the house of the Pharisee, she 
 approached Him, not like others, who only sought for bodily cure, but in the spirit 
 of true penance, to obtain the cure of her soul from Him, of whom, she heard it 
 said, that He was " the Lamb that tahth away the sins of the world." 
 
 38. Standing," may signify any posture. It means, simply, being there, in a 
 kneeling or prostrate posture. 
 
 "Behind His feet." She did not venture to come forward, from a deep sense of 
 humiliation and shame. It may also be allusive to the mode in which the Orientals sat 
 at table, reclining on couches, their head and face turned to the table, with their feet in an 
 outward direction. It was by being behind Him, she could anoint His feet, which 
 were exposed, the sandals being laid aside. 
 
 " To wash Sis feet with tears." " Wash" may mean, to bedew, moisten, so as to 
 
100 COMMENTARY ON 
 
 remove the dust that adhered to theru. This shows her great sorrow for sin, and her 
 deep penitential spirit. 
 
 " And wiped them with the hairs of her head," shows, how she trampled all worldly- 
 vanity and self-love under foot, by soiling that portion of her person, vi^, her hair, 
 about which women in general are so solicitous. She probably made the decking out 
 'of her hair, the means of attracting others to commit sin. Now, she makes the same 
 hair, the instrument of penance (Rom. vi. 19). This was also a great mark of the 
 profoundest reverence, it being customary, with persons in exalted stations, of old, 
 after washing their hands, to dry them on the flowing hair of some attendant slave. 
 
 " Kissed His feet," in token of penitential love, and self-humiliation, and of desire 
 of reconciliation and peace; a "kiss" being a sign of peace. Kissing one's feet, a 
 great proof of love and humility. 
 
 " And anointed them with ointment." The ancients were wont to employ ointments, 
 that is, odorous liquors, at their banquets, usually for anointing the head, so as to 
 diffuse a fragrance all around. (Matthew xxvi.; Psalm xxii.) It was generally 
 applied by females (1 Kings viii. 13). Hence, Magdalen fearlessly rushes into the 
 house of her friend, for the purpose of performing this office towards our Blessed 
 Lord, and of showing her love for Him. In this, she also gave proof of her faith in her 
 Lord, His power to remit sin — a power gi anted to none of the prophets. Hence, she 
 believed in Sim as Man God. She displayed, in the plentiful effusion of her tears, 
 a heroic, a penitential spirit. By anointing His feet, she displayed her great 
 humility, as if unworthy to approach His head ; though, it is held by some, that she 
 anointed, not only His feet, of which there is mention here ; but His head, also, of 
 vhich the Evangelist here omits all mention. 
 
 39. " A prophet" one sent from God, and gifted with knowledge of hidden and 
 supernatural things. 
 
 In the foregoing we have an illustrious example of a truly humble penitential 
 spirit. Here, we have an example of the supercilious arrogance of the Pharisee, 
 who, instead of admiring the humility and penitential spirit displayed by the sinful 
 woman, who shed such copious tears — a proof of her conversion and penitential 
 spirit — in the midst of a festive scene, and ought to render thanks to God's grace, 
 which inspired it ; on the contrary, haughtily sits in judgment on our Lord, and 
 while he should praise His merciful clemency, in rejecting no one, however unworthy, 
 questions His claims to be considered a prophet, and doubts His clear insight into 
 hidden things, with which, it was supposed, He ought, as a prophet, to be gifted. 
 In this the Pharisee displayed his ignorance ; since it formed no part of a prophet's 
 gift to know all hidden things, save as far as it may please God to enlighten him ; 
 and He often conceals hidden things from His prophets (4 Kings iv. 27). He also 
 erred, in supposing, that if our Lord knew her to be a sinner, He would not allow 
 her to touch Him, as if contact with a sinner would defile the soul, which was a gross 
 error. Por, even where contact with unclean objects was prohibited by law, it only 
 regarded external bodily defilement (Levit. xiv. 15). Nay, the very fact of knowing 
 her to be a sinner, was the reason why He, who came to save ana. rescue sinners, 
 would mercifully attract her to Himself. The Pharisees themselves, brought to our 
 Lord the adulterous woman (John viii. 3). 
 
 '■'•Who and what manner of woman she is that toucheth Him." He did not censure the 
 fact of her anointing Him — a thing usual at feasts — bat His allowing her to touch 
 Him, as if it would defile Him. '"''That she is a sinner" well known, oven notorious 
 for her sinful, disorderly life. 
 
ST LUKE, CHAP. VII. 101 
 
 40. Our Lord showed Simon, that He knew the character of the sinful woman 
 in question, and still more, that He knew more than prophets in general ever 
 know, viz., the inmost thoughts of man's heart. 
 
 " Answering" is a Hebrew form for beginning to speak without reference to 
 any previous question; or, here it might mean, " answering" the objection or rash 
 judgment passing through the mind of the proud Pharisee. " Simon " — supposed by 
 many to be the same as Simon the leper of Bethania, where Magdalen anointed 
 our Lord's feet six days before His Passion (v. 36). Likely, this Simon, touched with 
 the penance and piety of Magdalen, who was clearly a friend of his, from her entering 
 his house at dinner hour, may have transferred his abode from Galilee, to Judea, 
 where she stopped with Martha and Lazarus. 
 
 " 1 "have something to say to thee." Our Lord, while reproving and correcting His host, 
 does so in a very considerate way; thus sparing his feelings, by first presenting the 
 case in the form of a parable. In this. He leaves to all in authority, when about to 
 exercise the duty of correction, an example of consideration for the feelings of 
 others. 
 
 41. "A certain creditor" The Greek word (Sareicmjs) means, either a creditor 
 a usurer, or, money lender. Here, it means a creditor,- because the sum credited, 
 as the application implies, was given gratuitously. " Five hundred" "fifty" denote 
 sums of lesser and greater magnitude. 
 
 42. il He forgave them loth," a manifestly gratuitous act, without any claims to 
 forgiveness on their part. This is particularly true of the application of the parable, 
 as regards the remission of our sins, which is done gratuitously by God, without 
 any claims on our part. 
 
 " Loveth him most" or ought in duty, and was in gratitude bound, to exhibit 
 greater marks of affection for his generous benefactor. Or, which of them showed 
 the most affection, which induced the creditor gratuitously to forgive his debts ? 
 This is said in allusion to the conduct of Magdalen, and the intense aifection displayed 
 by her on the present occasion. It also implies, that a very large debt had been 
 remitted to her by Him ; and also, that being now fully cleansed from her sin, she 
 was not the loathsome sinner, unworthy of approaching or touching the Son of God, 
 which the proud Pharisee erroneously supposed her to be. The Greek is in the future, 
 "shall love Sim" as if it referred to the manifestation of love subsequent to the 
 remission of sin. Some understand it of the love manifested beforehand, which 
 induced the creditor gratuitously to forgive ; for, in the case of the remission of sin, 
 love is one of the dispositions required in order that God may gratuitously remit it. 
 
 43. He to whom He forgave most," should be more lavish of the manifestation of 
 gratitude proportioned, in some measure, to the magnitude of the beneht conferred, 
 of the debt remitted, or expected to be remitted. 
 
 "Thou hast judged rightly" Our Lord approves of Simon's judgment, and then 
 applies it, as coming from Simon himself, to the present subject, of the affection 
 shown by Magdalen to our Lord Himself, regarding which the Pharisee had previously 
 judged erroneously. 
 
 * 
 
 44. " Turning to the woman," who knelt behind His couch. Our Lord applies the 
 similitude in the clearest and most delicate way. There is a striking antithesis between 
 Simon's not furnishing Him with common water, nor getting anj r of the domestics 
 
102 COMMENTARY ON 
 
 to wash His feet, and her washing His feet with her very tears, and wiping them 
 with, what women prize most, the hairs which ornament their head. 
 
 45. Secondly, between Simon's omission to give Him the ordinary kiss, the sign of 
 friendship and peace, common among the Jews, and her kissing His feet ; and that, 
 not once, but repeatedly and unceasingly. " Hath not ceased to kiss My feet." What 
 a proof of humble love. She did this, from the moment she perceived Him to enter 
 the house. She probably was there before Him. 
 
 46. Thirdly, between ordinary oil, and precious ointment, which she profusely 
 poured on His sacred feet. It may be that, on this as well as on a later occasion, 
 she anointed His head also, though St. Luke here makes no mention of it. Our 
 Redeemer, by thus contrasting her services and pious offices with what Simon had 
 done and omitted, wishes to convey to him, that he need not regard her as one to be 
 shunned, and to be prohibited all contact with Himself ; that, she had proved herself 
 more deserving than the Pharisee himself, with whom, though less worthy than she 
 was, our Lord did not disdain to come in contact ; nay, even to become his guest, and 
 familiar, and take food at his house. 
 
 47. " Therefore" having given such proof of her intense, ardent love — on account 
 of this — "I say to thee, Many sins are forgiven her" — for which she was indebted to 
 me as creditor — "because" — like the debtor referred to in your judgment approved 
 of by me — "she hath loved much." Would not this seem to be the inverse of the 
 conclusion of which the parable and the judgment of Simon were naturally sugges- 
 tive, viz., that the debtors to whom a larger amount was remitted had, as a conse- 
 quence of such remission, loved much, in gratitude for the favour bestowed by the 
 creditor ? For, the parable supposes the creditor to have remitted the debt, owing 
 to the incapacity of the debtors to pay ; and then, the question regards the gratitude due 
 for such a favour. In truth, from the parable, would it not seem, that the manifestation 
 of greater love was consequent on the remission of the greater debt ; whereas, in 
 our Redeemer's conclusion, the inverse is inferred, viz., that the remission of the debt 
 was consequent on the exhibition of sincere love, and, in some measure, caused by it? 
 In the second instance, however, in regard to the debtor, who owed less, to whom less 
 was remitted, we see that our Lord draws the conclusion naturally suggested by the 
 parable. " But, to whom less is forgiven, he loveth less." In order to solve this difficulty, 
 caused by the apparent opposition between the parable and the conclusion derived 
 from it, by our Redeemer, in the first part, regarding the greater debtor, some 
 Expositors give "because" " quoniam," the meaning of, idcirco, quapropter, "on that 
 account ;" as if our Lord said, Many sins are forgiven her, "because, (or, therefore), she 
 loveth much ;" making the exhibition of love consequent on the remission of her sins j 
 in this way, they solve the difficulty, and make the conclusion to accord perfectly with 
 the parable. These say, the Greek word for quoniam, because — otl — has frequently 
 the meaning of, " therefore," or " on that account," in SS. Scripture. (John viii. 29 ; 
 xiv. 17, &c.) This interpretation disposes, at once, of the difficulty, and makes the 
 conclusion to be perfectly in accordance with the parable and with the judgment of 
 Simon, approved of by our Lord, which supposes that the person to whom a greater 
 debt was remitted feels and manifests greater love, out of gratitude for the benefit 
 received and in consideration thereof. In a word, that the exhibition of grateful love 
 was consequent on the remission of a heavy debt gratuitously granted to Magdalen, 
 when she had no claim on such remission. Speaking of this construction, which gives 
 
ST. LUKE, CHAP. VII. 103 
 
 u quoniam" the meaning of idcirco, therefore, Calmet observes (m hunc locum), "ita 
 omnes hujus loci ambages et antilogice solvuntur." 
 
 The above construction, however convenient for solving the difficulty, is rejected by 
 most Commentators, as a violent and unauthorized rendering of, on, in this passage. 
 Hence, the Vulgate rendering, "because she loved much" is the one more commonly 
 adopted and approved of. According to this reading, the exhibition or manifestation 
 of love precedes the remission to which it served, in some measure, as a cause. If the 
 love referred to, be the perfect love of charity, perfecting Magdalen's contrition and 
 sorrow for sin ; then, it obtained from God, tho remission of her sins ; because 
 perfect charity, the perfect love of God above all things, remits sin,* charity being the 
 formal cause of justification, holding the same relation to justification that heat 
 does to calefaction (Jans. Gandav. c. 48). If there be question of charity not so 
 intense ; then, it is one of the dispositions, or, essential conditions disposing 
 us for justification. For, among the other conditions required as dispositions for 
 justification, such as faith, hope, &c, a necessary condition on the part of sinners 
 is, initial charity, that, " they begin to love God, as the fountain of all justice" (Con. 
 Trid. ss. vi. c. vi.) Following the Vulgate rendering — " quoniam dilexit," &c, to 
 which the Greek, ov x a P LV i "wherefore" — an inference drawn from the exhibition of 
 love by Magdalen, preceding the remission granted to her — adds some degree of 
 probability, and considering that Magdalen's exhibition of love took place before she 
 knew her sins were remitted, — for, it was afterwards our Lord assured her of it, — 
 it may be said, that in these words, "quoniim dilexit" &c, our Lord has regard, in 
 the first place, to the great love and penitential spirit that animated Magdalen before 
 she reached the banquet hall, and prompted these acts of penance and humility, 
 which occasioned the rash judgment of Simon, and induced Him to grant her the 
 abundant remission expressed here ; and in the next place, He omits referring to her 
 love perfected by tho romission of her sins, and consequent on it. He refers to hor 
 love before the remission of her sins, as it was one of the dispositions for their 
 remission, "quoniam dilexit multum" and He omits all express allusion to the love she 
 showed after their remission, as an expression of her gratitude, just as in the second 
 member of the sentence, He speaks only of the lesser degree of love which followed 
 the remission of a lesser debt, omitting all express allusion to the less intense love 
 which preceded such remission, and which, as, initial charity, formed one of the 
 essential conditions for securing it. 
 
 He omits all allusion to the love which followed the remission of the greater debt, 
 expressing only that which preceded it, although, existing in both cases ; in the 
 former, as a cause ; in the latter, as an effect, or, grateful recognition ; to convey to 
 us, that the remission of sin is differently effected from that of a pecuniary 
 debt. In the latter case, love on the part of the debtor, does not ordinarily operate 
 as a disposing cause, influencing the creditor ; whereas, it is different, as regards 
 the remission of sin, where love is one of the essential dispositions for obtaining it. 
 Love is the cause of remission and its effect. Our Lord conveyed this in both sentences. 
 The former in the remission of the larger debt, which it caused ; the latter, in the 
 remission of the leaser debt, as its result and grateful recognition. In inverting, 
 as it were, the conclusion, and in the application of the parable, our Lord wishes 
 to show, not only that Magdalen's sins were remitted ; and hence, that she was not 
 the loathsome creature Simon judged her to be ; but, He also wishes to show how 
 her heavy sins were remitted. 
 
 " But, to whom less is forgiven, he loveth less." Here, our Lord refers to the less 
 degree and manifestation of love consequent on the remission of the lesser debt. 
 
104 COMMENTARY ON 
 
 In this, He refers to Simon, whose love was manifestly less intense than that 
 of Magdalen ; because he fancied, that our Lord had not much to remit in his case. 
 The expression of gratitude was less demonstrative, as we see, every day, 
 those who are released from a lesser amount of sin not so fervent or brimful of 
 gratitude as those are, who obtained the forgiveness of very great and numerous 
 sins. 
 
 Some maintain, that the words, " less is forgiven" mean, " nothing is forgiven ;" and 
 that to Simon, — who, according to them, had been guilty of a grave sin of incredulity, 
 "If this man were a prophet" as also of rash judgment, in regard to the penitent 
 woman, — nothing was remitted. " Loving less " means, not loving at all. (The Greek 
 for "less" in both cases, is — oXiyov — little.) According to them, our Lord uses the 
 word, "less," instead of nothing, in allusion to the opinion the haughty Pharisee 
 had of his own comparative sinlessness, and also out of urbanity and consideration 
 for the feelings of His host ; for the same reason, He uses the third person. These 
 also say, our Lord uses the latter sentence, as ornamental in the application of the 
 second part of the parable relative to the lesser debtor, who owed only "fifty pence" 
 (v. 41). Simon's invitation did not, according to them, arise from any super- 
 natural faith or love — essential conditions for the remission of sin. He did not 
 invite our Lord in order to obtain the remission of his sins — the motive which 
 influenced Magdalen to approach Him with faith and love. He did so, from human 
 motives, seeing the high repute in which our Lord was held by the people. 
 
 48. " And He said to her : Thy sins are forgiven thee." Some Commentators are of 
 opinion, that it was only after these words were uttered, Magdalen's sins were 
 remitted, and the words of verse 47, " Many sins are forgiven her" verified, as much as 
 to say : because these sins are to be immediately forgiven, as (in verse 48), I, by one 
 continuous action, announce this, and actually forgive them (as in verse 48). 
 
 It seems, however, more probable, that the sins of Magdalen had been already 
 forgiven, at the time our Lord declared this regarding her, owing to her perfect 
 sorrow for sin, which embraced or included perfect love of God. The words {v. 47), 
 " are forgiven" are in the past tense in the Greek — a^ecovrai — " have been forgiven," 
 and now (v. 48) our Lord Himself publicly and in the hearing of all, remitting her 
 sins a second time, pronounces absolution over them. 1. To make her sure of 
 the remission of her sins, and of her having obtained what she sought. 2. To indicate 
 to the Pharisee that he rashly judged her. 3. To show He was God. "We find it to 
 be an approved practice at all times, to have absolution pronounced repeatedly for sins 
 already confessed, and already remitted, whether by valid absolution or perfect 
 contrition. 
 
 The Priest, in pronouncing absolution, in the Tribunal of Penance, for sins already 
 remitted. " Ego te absolvo" means, " Ego tibi confer o et communico sanctitatem etgratiam 
 ex se remissivam omnis culpa." St. Thomas (3 Part, Qusest. 84, Art. 3 ad 3) ; Suarez 
 (Tom. 4 ad 3 Part, Disput. 19, Sectione 2, n. 15). 
 
 Hence, our Lord repeats the same a third time (v. 50), " Thy faith hath made thee 
 safe." 
 
 49. " They that sat at meat with Him" His fellow guests, " began to say within them- 
 selves ; " they durst not speak openly, for fear of being, like Simon, reprehended by 
 our Lord. Instead of being touched with His great mercy and humanity, they 
 only murmured within themselves and censured Him. 
 
 " Who is this that for giveth sins also ? " Who is not merely content with admitting a 
 
ST. LUKE, CHAP. VIII. 105 
 
 sinful woman into His presence, and with working miracles ; but, arrogates the divine 
 power of forgiving sins. Similar are the blasphemous murmurings referred to. 
 
 (Matthew ix. 3, &c.) 
 
 50. " Thy faith hath made thee safe." Faith being one of the essential dispositions 
 for justification, just as charity is assigned as the cause of Magdalen's justification, 
 as being another of the necessary dispositions. Faith is the primary disposition. 
 It is " the foundation and root of justification " (Cone. Trid.) 
 
 " Go in peace," free from all apprehension of punishment for your past sins, which 
 are now fully remitted, both as to guilt and the punishment due to them. Peace and 
 tranquillity of conscience are among the fruits of penance. 
 
 CHAPTEE VIII. 
 
 ANALYSIS. 
 
 In this chapter, we have an account of our Lord's ministry and attendants (1-3). The Parabl. of 
 the Sower and its explanation (4-15). The arrival of our Lord's blessed mother and brethren from 
 Nazareth, and His teaching relative thereto (19-21). The stilling of the storm at sea (22-25). The 
 healing of the Gerasene demoniac (26-39). The raising to life of Jairus' daughter, and thehealinirof 
 a woman with an issue of blood (40-56). 
 
 TEXT. 
 
 A ND it came to pass afterwards, that he travelled through the cities and towns, preaching 
 and evangelizing the kingdom of God ; and the twelve with him. 
 
 2. And certain ivomen who had been healed of evil spirits and infirmities ; Mary who is 
 called Magdalen, out of whom seven devils were gone forth. 
 
 3. And Joanna the wife of Chusa, Herod 1 s steward, and Susanna, and many others who 
 ministered unto him of their substance. 
 
 4. And when a very great multitude was gathered together and hastened out of the cities 
 unto Mm, he spoke by a similitude. 
 
 5. The sower went out to sow his seed. And as he sowed, some fell by the way side, and 
 it teas trodden down, and the fowls of the air devoured it. 
 
 6. And other some fell upon a rock, and as soon as it was sprung up, it withered away 
 because it had no moisture. 
 
 7. And other some fell among thorns, and the thorns growing up with it, choked it. 
 
 8. And other some fell upon good ground ; and being sprung up, yielded fruit a hundred- 
 fold. Saying these things, he cried out : He that hath ears to hear, let him hear. 
 
 9. And his disciples asked him what this parable might be. 
 
 10. To whom he said: To you it is given to know the mystery of the kingdom of God ; but 
 to the rest in parables, that seeing they may not see, and hearing may not understand. 
 
 11. Now the parable is this : The seed is the word of God. 
 
 12. And they by the wayside are they that hear ; then the devil cometh, and taketh the 
 * 'ord out of their heart, lest believing they should be saved. 
 
 13. Now, they upon the rock y are they who when they hear, receive the word ivith joy : 
 and these have no roots ; for they believe for awhile, and in time of temptation they fall aic ay. 
 
 14. And that which fell among thorns, are they who have heard, and going their way, are 
 choked ivith the cares and riches and pleasures of this life, and yield no fruit. 
 
 15. But that on the good ground, are they who in a good and very good heart, hearing the 
 word keep it, and bring forth fruit in patience. 
 
 16. Now no man lighting a candle covereth it with a vessel, or putteth it under a bed; 
 but setteth it upon a candlestick, that they who come in may see the light. 
 
106 COMMENTARY ON 
 
 17. For there is not any thing secret, that shall not be made manifest ; nor hidden that 
 shall not be known and come abroad. 
 
 18. Take heed therefore how you hear. For whosoever hath, to him shall be given; and 
 whosoever hath not, that also which he thinketh he hath, shall be taken away from him. 
 
 19. Andhis mother andbrethren came unto him; and they could not come at him for the crowd. 
 
 20. And it was told him : Thy mother and thy brethren stand without, desiring to see thee. 
 
 21. Who answering said to them : My mother and my brethren, are they who hear the 
 word of God, and do it. 
 
 22. And it came to pass on a certain day, that he went into a little ship with his 
 disciples, and he said to them : Let us go over to the other side of the lake. And they 
 launched forth. 
 
 23. And when they were sailing he slept ; and there came down a storm of wind upon the 
 lake, and they were filled, and were in danger. 
 
 24. And they oame and awaked him, saying : Master, we perish. But he arising, rebuked 
 the wind and the rage of the water, and it ceased, and there teas a calm. 
 
 25. And he said to them: Where is your faith? Who being afraid, wondered, saying 
 one to another : Who is this (think you) that he commandeth both the winds and the sea, and 
 they obey him ? 
 
 COMMENTARY. 
 
 1. ''He travelled through the cities and towns," of Galilee. This was our Lord's 
 second journey through. Galilee, <l preaching and evangelizing the kingdom of God," 
 announcing the joyous tidings regarding the near approach of the kingdom of heaven. 
 For meaning ©f "kingdom of heaven" (see Matthew iv. 22). We are informed 
 (Matthew ix. 35), that on this occasion our Lord was also " healing every disease and 
 every infirmity," doubtless, with the view of proving the truth of His sacred doctrines. 
 This occurred after the decollation of John the Baptist. Our Lord, very likely, now 
 wished to attach to Himself, and count among His followers, the disciples of the 
 Baptist, who were left without a guide to direct them, after John's death. 
 
 For, " through towns and cities," the Greek is, "through town and city," used, in a 
 distributive sense, to denote several towns and cities. Hence, the meaning is 
 expressed in our version. 
 
 "And the twelve were with Him." He wishes them to accompany Him in order to 
 give them an idea of the hardships of the Apostolic office, and to point out the mode 
 of labouring successfully hereafter, for the salvation of souls. 
 
 2. " And certain women who had been healed of evil spirits and infirmities" Corporal 
 obsession and possession by demons was at this time very common, and bodily 
 infirmities were often caused thereby. Our Lord, as we find it frequently recorded 
 in the Gospels, exercised His power over demons, by expelling them from the bodies 
 of those whom they possessed. The women, of whom there is question here, being freed 
 from evil spirits, and cured of their bodily distempers, attached themselves to Him out 
 of feelings of gratitude and devotion ; and, probably, from a dread, if He were absent, 
 of being again subject to their former afflictions. These women also furnished our 
 Lord and His Apostles with the necessary means of support, out of their temporal 
 substance, accompanying them on their missions — a usage quite common among the 
 Jews, as we learn from St. Jerome on chap, xxvii. St. Matthew. Hence, it was not 
 wondered at by any one; nor was it a subject of scandal or of wonder to any one 
 among the Jews, to see these devoted and pious women attend on our Lord and His 
 Apostles. (See 1 Cor. ix.) 
 
ST. LUKE, CHAP. VIII. 107 
 
 Among these pious women, the first-mentioned is, "Maryioho is called Magdalen." It is 
 generally supposed, that she was Mary, the sister of Martha and Lazarus, the same 
 spoken of (chap. vii. 37) as "a sin/til woman of the city" who, "anointed our Lord's 
 feet with ointment " (John xi. 2). (See Matthew xxvi. 7.) She is called " Magdalen," 
 from Magdala, a town or castle in Galilee, to whose proprietor she was married. St. 
 Augustine holds, that she was not only a public sinner, but an adulteress (Horn. 23, 
 int. 50). It is deemed more probable by many interpreters, that she was not by bit th a 
 Galilean, that sho came from Judea, hernative place being Bethania, where her brother 
 and sister lived. She was in Galilee when our Lord entered on His mission, and being 
 converted by Him, and freed from evil spirits, she followed Him ; hence, was 
 among those who followed Him from Galilee, ministering unto Him (Matthew xxvii. 
 55) ; and thus, through her, our Lord became intimate with her brother and sister, 
 honouring their house with His personal abode (Luke x. 38). Others maintain, that 
 the Mary, who was sister of Martha and Lazarus, is a different person from Magdalen 
 referred to here, by St. Luke, and by St. Matthew xxvi. This they infer from the 
 different accounts given here and in chap. x. 40. It would be hard for one, after 
 reading St. Luke's account of the woman here, to suppose he referred to the same in 
 chap. x. 39, &c. The former opinion, however, which holds that the sinful woman 
 (Luke vii. 37), Mary Magdalen and Mary the sister of Lazarus, refer to one and the 
 same person, is far the more probable, and accords best with the seiise of the Church 
 as expressed in the Roman Breviary and Missal in the Office and Mass of Mary 
 Magdalen. (July 22.) 
 
 "Seven devils were gone forth." Mark (xvi. 9) says, "out of whom He had cad seven 
 devils" By these some understand seven grievous sins, passions or capital vices of 
 which she was cured by her conversion. But the more probable opinion seems to be, 
 that there is question of evil spirits who were permitted to possess and torment her in 
 punishment of her wicked, disorderly life. Of these our Lord mercifully freed her. 
 The word "seven" according to Scriptural usage, denotes a large number. We find 
 elsewhere that a whole legion of evil spirits possessed one man (v. 30). 
 
 3. " Joanna, the wife of Chusa, Herod's steward" It may be that her husband was 
 dead, or that having become himself a follower of our Lord, he permitted his wife, 
 out of gratitude for the cure performed on her, to follow Him. She would hardly have 
 done so, without her husband's sanction. There is question of " Herod," tetrarch of 
 Galilee, What office is designated by "steward" (in Greek, en-lTpoTrov) is not agreed upon. 
 It may mean, guardian, lieutenant of a province, treasurer, land or house steward. It 
 denotes, at all events, some office to which large emoluments were attached, which 
 enabled Joanna to act a liberal part in the support of our Lord and His disciples. 
 
 u Who ministered" (Greek, haKovow, supplied the necessaries of life) "unto him." 
 Some Greek copies have "unto them," but the Vulgate reading is the best supported by 
 critical evidence. Our Lord permitted such of those as were able, to supply Himself 
 and His Apostles with the necessaries of life, in order not to be a burden on the 
 poor among whom He was preaching. 
 
 4-15. (See Matthew xiii. 2-23.) 
 
 16. (See Matthew v. 15 ; Mark iv. 21, &o.) 
 
 17. (See Matthew x. 26 ; Mark iv. 22.) 
 
 18. (See Matthew xiii. 12 ; xxv. 29.) 
 19-21. (See Matthew xii. 46 ; Mark hi. 61. 
 22. (See Matthew viii. 18.) 
 
108 COMMENTARY ON 
 
 TEXT. 
 
 26. And they sailed to the country of the Gerasens which is over against Galilee. 
 
 27. And when he was come forth to the land, there met him a certain man who had a 
 devil now a very long time, and he wore no clothes, neither did he abide in a house, hut in 
 the sepulchres. 
 
 28. And when he saw Jesus, he fell down before him; and crying out with a loud voice, 
 he said: What have I to do with thee Jesus, Son of the most high God? I beseech thee, 
 do not torment me. 
 
 29. For he commanded the unclean spirit to go out of the man. For many times it 
 seized him, and he was bound with chains, and kept in fetters ; and breaking the bonds, he 
 was driven by the devil into the deserts. 
 
 30. And Jesus asked him, saying: What is thy name t But he said; Legion: because 
 many devils were entered into him. 
 
 31. And they besought him that he would not command them to go into the abyss. 
 
 32. And there was there a herd of many swine feeding on the mountain ; and they 
 besought him that lie would suffer them to enter into them. And he suffered them. 
 
 33. The devils therefore went out of the man, and entered into the swine; and the herd 
 ran violently down a steep place into the lake, and was stifled. 
 
 34. Which tohen they that fed them saw done, they fed, and told it in the city and in the 
 villages. 
 
 35. And they went out to see what was done ; and they came to Jesus, and found the man, 
 out of whom the devils were departed, sitting at his feet, clothed, and in his right mind, and 
 they were afraid. 
 
 36. And they also that had seen told them how he had been healed from the legion. 
 
 37. And all the multitude of the country of the Gerasens besought him to depart from 
 them ; for they were taken with great fear. And he going up into the ship, returned back 
 again. 
 
 38. Now the man, out of whom the devils icere departed, besought him that he might be 
 with him. But Jesus sent him away, saying : 
 
 39. Return to thy house, and tell how great things God hath done to thee. And he went 
 through the whole city, publishing how great things Jesus had done to him. 
 
 40. And it came to pass ; that when Jesus was returned, the multitude received him: 
 for they were all waiting for him. 
 
 41. And behold there came a man whose name was Jairus, and he was ruler of the 
 synagogue: and he fell down at the feet of Jesus, beseeching him that he would come into his house, 
 
 42. For he had an only daughter almost twelve years old, and she was dying. And it 
 happened, as he went, that he was thronged by the multitudes. 
 
 43. And there was a certain woman having an issue of blood twelve years, who had 
 bestowed all her substance on physicians, and could not be healed by any ; 
 
 44. She came behind him, and touched the hem of his garment : and immediately the issue 
 of her blood stopped. 
 
 45. And Jesus said : Who is it that touched me? And all denying, Peter and they 
 that were icith him said: Master, the multitudes throng and press thee, and dost thou say, 
 Who touched me ? 
 
 46. And Jesus said : Some body hath touched me ; for I know that virtue is gone ouf 
 from me. 
 
 47. And the woman seeing, that she was not hid, came trembling, and fell down before 
 his feet ; and declared before all the people for what cause she had touched him, and how she 
 wan immediately healed. 
 
 But he said to her : Daughter, thy faith hath made thee whole, go thy way in peace. 
 
ST, LUKE, CHAP IX. 109 
 
 49. As he was yet speaking, there cometh one to the ruler of the synagogue, saying to 
 Mm, Thy daxighter is dead, trouble him not. 
 
 50. And Jesus hearing this word, answered the fattier of the maid: Fear not; believe 
 only, and she shall be safe. 
 
 51. And when he was come to the hotise, he suffered not any man to go in with him, but 
 Peter, and James, and John, and the father and mother of the maiden. 
 
 52. And all tcept and mourned for her. But he said: Weep not, the maid is not dead, 
 but sleepeth. 
 
 53. And they laughed him to scorn, knowing that she was dead. 
 
 54. But he talcing her by the hand cried out saying : Maid, arise. 
 
 55. And her spirit returned, and she rose immediately. And he bid them give her to eat. 
 
 56. And her parents were astonished, whom he charged to tell no man what was done- 
 
 COMMENTARY. 
 
 23-26. (See Matthew viii. 23-28.) 
 
 27-34. (See Matthew viii. 28-33.) 
 
 35-39. (See Mark v. 15-20.) 
 
 40-56. (See Matthew ix. 18-26.) 
 
 CHAPTEK IX. 
 
 ANALYSIS. 
 
 In this chapter are recorded the mission of the twelve Apostles and the instructions given them 
 (1-6). The perplexity and doubts of Herod regarding our Lord (7-8). The miraculous multiplica- 
 tion of five loaves and two fishes, so as to satiate the cravings of five thousand (10-17). Peter's 
 confession of our Lord's Divinity — our Lord's prediction of His Passion — His teaching on the subject 
 of carrying our cross after Him (18-27). His Transfiguration (28-36). The cure of tho lunatic 
 child (37-42). The prediction of our Lord's death and resurrection (43-45). The inhospitable treat- 
 ment received from the Samaritans, and our Lord's reply to the vengeful spirit of the Apostles in 
 reference thereto (51-56). His instructions to such as mean to be among His true followers (57-62). 
 
 TEXT. 
 
 r PHEN calling together the twelve apostles, he gave them power and authority over all 
 devils, and to cure diseases. 
 
 2. And he sent them to preach the kingdom of God, and to heal the sick. 
 
 3. And he said to them : Take nothing for your journey, neither staff, nor scrip, nor 
 bread, nor money, neither have two coats. 
 
 4. And whatsoever house you shall enter into, abide there, and depart not from thence. 
 
 5. And whosoever will not receive you, when ye go out of that city, shake off even the 
 dust of your feet for a testimony against them. 
 
 6. And going out they went about through the towns, preaching the gospel and healing 
 everywhere. 
 
 7. Now Herod the tetrarch heard of all things that were done by him; and he was in a 
 doubt because it was said 
 
 8. By some, that John was risen from the dead : but by other some, that JElias hath 
 appeared ; and by others, that one of the old prophets was risen again. 
 
 9. And Herod said:' John I have beheaded; but who is this of whom I hear such things * 
 And he sought to see him. 
 
 10. And the apostles, when they were returned, told him all they had done: and taking 
 them he went aside into a desert place apart, which belongeth to Bethsaida. 
 
110 COMMENTAEY ON 
 
 11. Which when the people knew they followed him, and he received them, and spoke to 
 them of the kingdom of God, and healed them who had need of healing. 
 
 12. Now the day began to decline. And the twelve came and said to him : Send away 
 the multitude, that going into the towns and villages round about, they may lodge and get 
 victuals; for we are here in a desert place. 
 
 13. But he said to them: Give you them to eat. And they said : We have no more than 
 five loaves and two fishes: unless perhaps we should go and buy food for all this multitude. 
 
 14. Now there ivere about Jive thousand men. And he said to his disciples : Make them 
 sit down by fifties in a company. 
 
 15. And they did so. And made them all sit down. 
 
 16. And taking the five loaves and the two fishes, he looked up to heaven, and blessed 
 them ; and he broke, and distributed to his disciples, to set before the multitude. 
 
 17. And they did all eat, and were filled. And there were taken up of fragments that 
 remained to them, twelve baskets. 
 
 18. And it came to pass ; as he was alone praying, his disciples also were with him; 
 and he asked them saying : Whom do the people say that I am ? 
 
 19. But they answered, and said : John the Baptist ; but some say Elias; and others 
 say that one of the former prophets is risen again. 
 
 20. And he said to them : But whom do you say that I am ? Simon Peter answering, 
 said: The Christ of God. 
 
 21. But he strictly charging them commanded they should tell this to no man, 
 
 22. Saying : The son of man must suffer many things, and be rejected by the ancients 
 and chief priests and scribes, and be killed, and the third day rise again. 
 
 23. And he said to all : If any man will come after me, let him deny himself and take 
 up his cross daily, and follow me. 
 
 24. For whosoever will save his life, shall lose it ; for he that shall lose his life for my 
 sake, shall save it. 
 
 25. For what is a man advantaged, if he gain the whole world, and lose himself, and cast 
 away himself? 
 
 26. For he that shall be, ashamed of me and of my words, of him the son of man shall be 
 ashamed, when he shall come in his majesty, and that of his Father, and of the holy angels. 
 
 27. But I tell you of a truth : There are some standing here that shall not taste death, 
 till they see the kingdom of God. 
 
 28. And it came to pass about eight days after these words, that he took Peter and James 
 and John, and went up into a mountain to pray. 
 
 29. And whilst he prayed, the shape of his countenance was altered; and his raiment 
 became white and glittering. 
 
 30. And behold two men were talking with him. And they were Moses and Elias, 
 
 31. Appearing in majesty. And they spoke of his decease that he should accomplish in 
 Jerusalem. 
 
 32. But Peter and they that were with him, were heavy with sleep. And waking, they 
 saw his glory, and the two men that stood with him. 
 
 33. And it came to pass that as they were departing from him, Peter saith to Jesus : 
 Master, it is good for us to be here; and let us make three tabernacles, one for thee, and o%e 
 for Moses, and one for Elias : not knowing what he said. 
 
 34. And as he spoke these things, there came a cloud, and overshadowed them : and they 
 were afraid, when they entered into the cloud. 
 
 35. And a voice came out of the cloud, saying : This is my beloved Son, hear him. 
 
 36. And whilst the voice was uttered, Jesus was found alone. And they held their peace, 
 and told no man in those days any of these things which they had seen. 
 
ST. LUKE, CHAP. IX. Ill 
 
 37. And it came to pass the day following when they came down from the mountain, there 
 met him a great multitude. 
 
 38. And behold a man among the crowd cried out, saying : Master, I beseech thee, look 
 upon my son, because he is my only one. 
 
 39. And lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him 
 down and teareth him so that he foameth, and bruising him he hardly departeth from 
 him. 
 
 40. And I desired thy disciples lo cast him out, and they could not. 
 
 41. And Jesus answering said: faithless and perverse generation, how long shall I be 
 with you and suffer you t Bring hither thy son. 
 
 42. And as he was coming to him, the devil threw him down and tore him. 
 
 43. And Jesus rebuked the unclean spirit, and cured the boy, and restored him to his 
 father. 
 
 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. 
 
 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. 
 
 46. And there entered a thought into them, which of them should be greater. 
 
 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. 
 
 49. And John answering, said: Master, we saw a certain man casting out devils in thy 
 name, and we forbade him, because he follow eth not with us. 
 
 50. And Jesus said to him : Forbid him not : for he that is not against you is for you. 
 
 51. And it came to pass when the days of his assumption were accomplishing, that he 
 steadfastly set his face to go to Jerusalem. 
 
 52. And he sent messengers before his face : and going they entered into a city of the 
 Samaritans, to prepare for him. 
 
 53. And they received him nut, because his face was of one going to 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 ? 
 
 55. And turning, he rebuked them, saying : You know not of what spirit you 
 are. 
 
 56. The son of man came not to destroy souls, but to save. And they went into another 
 town. 
 
 57. And it came to pass as they walked in the way, that a certain man said to him : I 
 will folloiv thee whithersoever thou goest. 
 
 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. 
 
 59. But he said to another : Follow me. And he said : Lord, suffer me first to go, 
 and to bury my father. 
 
 60. And Jesus said to him : Let the dead bury their dead : but go thou, and preach the 
 kingdom of God. 
 
 61. And another said: Twill follow thee, Lord, but let me first take my leave of them 
 that are at my house. 
 
 62. Jesus said to him: No man putting his hand to the plough, and looking back, isfii 
 for the kingdom of God. 
 
112 COMMENTAKY ON 
 
 COMMENTARY. 
 
 1-6. (See Matthew x. 1, &c.) 
 7-10. (See Matthew xiv. 1-12.) 
 10-17. (See Matthew xiv. 13-21.) 
 17-25. (See Matthew xvi. 13-26.) 
 
 26. (See Matthew x. 32, 33; xvi. 27.) 
 
 27. (See Matthew xvi. 28.) 
 28-36. (See Matthew xvii. 1-9.) 
 37-43. (See Matthew xvii. 14-17.) 
 
 44-46. (See Matthew xvii. 21; Markix. 31.) 
 47, 48. (See Matthew xviii. 1-5; xx. 26, 27.) 
 49, 50. (See Mark ix. 37-39.) 
 
 51. " The days of His assumption" (avaA?;^ea)s). " Assumption " means, His 
 Ascension, His being taken up into heaven, when "He was to pass out of this world 
 unto the Father " (John xiii. 1). Similar is the term (Acts i. 2-11 ; Mark xvi. 19). 
 The Evangelist refers to His Ascension rather than to His Passion, though the latter 
 event was nearer; because, in their journey, our Lord had before His eyes, His glory, 
 rather than His suffering, " qui proposito sibi gaudio sustinuit crucem " (Hebrews xii. 2). 
 " Were accomplishing ," were approaching their accomplishment, ev to> crvixTrXripovcrOai, 
 an interval of over six months was yet to elapse. 
 
 " He steadfastly set His face" This form of words is often employed in Scripture to 
 ienote a firmness of purpose in carrying out one's resolves (Ezechiel iv. 3; xiv. 8 J 
 Jerem. xxi. 10). By His countenance, gait, language, &c, which caused surprise to 
 His Apostles (Mark x. 32), our Lord showed His determined, unwavering purpose in 
 going straightway to Jerusalem, without looking back or deflecting from the direct 
 road, in order to preach or instruct, as was His wont. It showed His firm resolution 
 to embrace death voluntarily for our sakes, which He knew He was to suffer in 
 Jerusalem. This occurred about the Feast of Tabernacles (Scenopegia). Our Lord did 
 not suffer on this occasion, nor was He assumed till after the Feast of the Passover, 
 six months later on. In the meantime, He went about Judea, preaching, as He 
 had hitherto done in Galilee. The Evangelist conveys here, that He is now about 
 recording our Lord's labours in Judea, as He had hitherto been describing His 
 works and labours in Galilee. 
 
 52. " Sent messengers before His face." Very likely, He was accompanied by a 
 large number of followers, and He thought it right to provide beforehand for their 
 accommodation, in the way of food and lodging. These messengers are generally 
 supposed to be "James and John" on account of what is recorded of them (verse 54). 
 "To prepare for Him ," and those who were with Him, whom no one house could 
 probably lodge or accommodate. 
 
 "Into a city of the Samaritans." The straight way between Galilee and Judea 
 lay through Samaria (John iv. 4). It is disputed whether the " city" here 
 referred to, was the chief city, or some other of minor importance, among the 
 Samaritans. 
 
 53. " And they received Him not, because His face ivas" &c. The reason why the 
 Samaritans refused to receive or accommodate our Lord and His followers was, 
 because they perceived, from all the circumstances of His journey, time, manner, &c, 
 that He was going to worship in Jerusalem at the approaching festival. The 
 
ST. LUKE, CHAP. IX. 113 
 
 messengers sent before Him also may have informed them of it. The Samaritans 
 did not always refuse to extend hospitality to the Jews — as appears from the example 
 of the good Samaritan and the wounded Jew, and also from that of our Lord and the 
 Samaritan woman at the well — but only whenever the latter were going to the Temple 
 of Jerusalem ; then, the Samaritans, between whom and the Jews, there existed a 
 deadly enmity, which was particularly awakened by the controversy regarding the 
 proper place for worship, Jerusalem or Garazim — at once refused all intercourse with 
 them in religious matters. For, the Samaritans held, that the Temple erected by 
 then i in Mount Garazim was the place where, alone, men could lawfully worship 
 (John iv. 20 ; Matthew x. 6). 
 
 The Samaritans saw from our Lord's whole exterior, His mode of acting and 
 proceeding, that He was going to Jerusalem for the purpose of adoration in the 
 Temple. At this, they felt indignant, as they themselves kept at Garazim the 
 same feasts, which the Jews observed at Jerusalem (3 Kings xii. 32 ; 4 Kings xvii. 41). 
 There was some difference as to time in both celebrations, in order to prevent collision 
 between those parties, should they meet on their way, at the same time, to the rival 
 Temples of Jerusalem and Garazim. The Samaritans were particularly offended by 
 our Lord going to Jerusalem, passing by their temple ; because, He was then 
 regarded as a celebrated Doctor and Prophet ; on which account, the Samaritans 
 resented still more the slight, they fancied He put on their temple and worship. 
 
 54. "James and John" were probably, the messengers sent forward on this 
 occasion, and on their return, resenting the indignity offered their Divine Master, 
 they addressed our Lord, as follows ; or it may be, that the people came forward to 
 meet them and prevent them from entering their city, on which occasion, these two 
 disciples, who may have from this been called by our Lord, "Boanerges" or "sons 
 of thunder " (Mark iii. 17), said, " Lord, ivilt thou . . . and consume them," to which is 
 added in the ordinary Greek, " even as Elias did." It is evident the Apostles had in 
 mind the act of Elias destroying his enemies, the soldiers of the king of Samaria, 
 by fire from heaven (4 Kings i. 10) — the countrymen of those, who treated our Lord 
 so contumeliously. 
 
 55. " Turning." Probably, they walked behind Him, and He turned back to 
 address them. "He rebuked them" in the following works, " You know not of what 
 spirit you are." You imagine you are influenced by zeal for God's glory and a 
 feeling of just resentment in imitation of Elias of old. But you seem not to 
 be aware, that the spirit you are influenced by is a human spirit of impatience and 
 vengeance ; or, you know not to what spirit you are called. The spirit you manifest 
 is that of the Old Law under which Elias acted — the spirit of retaliation, demanding 
 or permitting " an eye for an eye" &,c. ; but, My spirit, which you are to imitate — 
 the spirit of my New Law which I inoulcate by word and example, is a spirit of 
 meekness ; of patient forbearance and forgiveness. Of this you seem to be forgetful, 
 in the present instance. When the Apostles after Pentecost received the Holy Ghost, 
 they then occasionally exercised a spirit of severity in vindication of God's honour 
 They could do so then safely, because they would not be actuated, as they were before 
 receiving the Spirit, by human passions. Although the same spirit dictated the Old 
 Law and the New ; still, the effects manifested were different, owing to the difference 
 of circumstances, in both instances. The effects of the spirit of the Old were generally 
 severity and rigour. These were its characteristics, though, occasionally, clemency 
 was shown. The effects of the New were mildness, clemency, though, sometimes, 
 
 ii 
 
114 COMMENTARY ON 
 
 severity and Christian justice were displayed (as in the case of Ananias and 
 Sapphira, Elvmas the Magician ; also 2 Cor. x.) ; but clemency ana forgiveness and 
 patient endurance of injuries were its distinguishing characteristics. Our Lord 
 referring to the spirit He wished to inculcate on His followers in cases of personal 
 offences and injuries, adds, 
 
 56. " The Son of Man came" at His first coming into this world, "not to destroy 
 souls," that is, men, a part being used for the entire man, "but to save." The Apostles 
 wished to destroy the bodies of the offending Samaritans ; but they should rather 
 imitate Him who came to save their souls by exhibiting meekness, forbearance, 
 forgiveness of injuries, both on His own part and on that of His followers, and thus 
 entice them to penance and reparation for their misdeeds. 
 
 57-fiO. (See Matthew viii. 19-22.) 
 
 61. St. Luke alone mentions this third case ; St. Matthew mentions the two former, 
 as above. Whether all the occurrences recorded here by St. Luke in verses 57-61, 
 took place at the same time, of which the third is omitted by St. Matthew, is 
 uncertain. It is conjectured by some commentators, that the third case mentioned by 
 St. Luke alone in this verse did not occur at the same time, with the two preceding 
 ones ; but, that St. Luke, seeing they were very similar in their import, narrated 
 them consecutively, as if they occurred in immediate succession. 
 
 " Take leave of them, that are in my house " — my domestics. In this interpretation, 
 the words, "them that are in my house," are taken to be in the masculine gender, 
 while others understand them to be in the neuter gender (as in Luke xiv. 33), ro«e uc 
 tov oikov fiGv, and to signify, to dispose of all his possessions and divide them among 
 his friends as he might deem fit. 
 
 62. " No man putting his hand to the plough, and looking back is Jit/or, &c." The 
 first part should terminate thus, " No man putting his hand . . . and looking back, is a 
 good ploughman, or fit to plough." But our Redeemer concludes the sentence which 
 commerced with a metaphor, by expressing the thing signified by the metaphor, 
 "fit for the kingdom of God," which is the application of the metaphorical allusion. 
 As the man who holds the ploughshare, must always look before him, in order to 
 make straight furrows ; so must the disciple of Christ devote himself with a direct, 
 pure intention exclusively to the duties of his calling. The words, "putting his 
 hand to the plough," are probably allusive to Eliseus leaving the plough at the call 
 of Elias and following him (3 Kings xix. 19). 
 
 " Fit for the kingdom of God," may mean, fit for labouring in the ministry of the 
 Gospel — for ploughing the field of the Lord. Similar is the idea (2 Timothy ii. 4), 
 "nemo militans Deo" he. ; or, it may be expressive of a general truth regarding all who 
 are determined to follow Christ and embrace the tenets of the Gospel. Such persons 
 must be detached from earthly cares ; and must not allow worldly concerns or 
 worldly interests to divide their hearts or turn them aside from the service of God, to 
 whose glory everything in this world should be subservient. 
 
 It is clear our Lord saw, that this man had an inordinate hankering after the 
 things of this world, a heart divided between following Christ and solicitude for 
 earthly concerns ; as He otherwise would not have censured what would seem to 
 contain nothing deordinate, save, in the supposition made. 
 
ST. LUKE, CHAP. X. 115 
 
 CHAPTER X. 
 
 ANALYSIS. 
 
 Here., we have account of the mission of the seventy-two disciples, and the instructions given 
 them (1-16). Their return, and our Lord's remarks on their having seemingly gloried in their 
 success (17-20). God reveals himself to the humble only (21-24). The Parable of the good Samaritan 
 (25-37). The account of Martha and Mary her sister on the occasion of our Lord's stopping at their 
 house (38-42). 
 
 TEXT. 
 
 A ND 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 
 
 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. 
 
 3. Go : Behold I send you as lambs among wolves. 
 
 4. Carry neither purse, nor scrip, nor shoes ; and salute no man by the way. 
 
 5. Into whatsoever house you enter, first say : Peace be to this house : 
 
 6. And if the son of peace be there, your peace shall rest upon him : but if not it shall 
 return to you. 
 
 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 
 
 8. And into what city soever you enter, and they receive you, eat such things as are set 
 before you. 
 
 9. And heal the sick that are therein, and say to them; The kingdom of God is come 
 p igh unto you. 
 
 10. But into whatsoever city you enter, and they receive you not, going forth into 
 t/te streets thereof, say : 
 
 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. 
 
 12. I say to you, it shall be more tolerable at thai day for Sodom, than for that city. 
 
 13. Wo to thee, Corozain, wo 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. 
 
 14. But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 
 
 15. And thou, Capharnaum, which art exalted unto heaven : thou shall be thrust down 
 to hell. 
 
 16. He that heareth you, heareth me : and he that despiseth you despiseth me. And 
 he that despiseth me, despiseth him that sent me. 
 
 17. And the seventy-two returned with joy, saying : Lord, the devils also are subject 
 to us in thy name. 
 
 18. And he said to them : I saw satan like lightning falling from heaven. 
 
 19. Behold, I have given you power to tread upon serpents and scoipions, and upon 
 all the power of the enemy, and nothing shall hurt you. 
 
 20. But yet rejoice not in this that spirits are subject unto you : but rejoice in this, 
 that your names are written in heaven. 
 
 21. In that same hour he rejoiced in the Holy Ghost, and said: I confess to thee, 
 Father, Lord of Jieaven and earth, because thou hast hidden these things from the wise 
 and prudent, and has revealed them to little ones. Yea, father, for so it hath seemed 
 good in thy sight. 
 
 22. All things are delivered to me by my Father, and no one knoweth who the Son is but 
 the Father ; and ivho the Father is, but the Son, and to whom the Son will reveal him. 
 
116 COMMENT Art* on 
 
 23. And turning to his disciples, he said : Blessed are the eyes that see the things ?vhih 
 you see. » 
 
 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. 
 
 COMMENTARY. 
 
 1. " And after these things," that is, after our Lord had left Galilee, and after the 
 other occurrences recorded in the latter part of the preceding chapter, on seeing the 
 spiritual destitution of the people in Judea, where He had hitherto hardly preached at 
 all, save for a very short time after His baptism — His preaching hitherto having 
 been almost exclusively confined to Galilee — 
 
 " The Lord appointed," or selected out of the large number of His followers — " also " 
 — as He had done in the case of the twelve Apostles, " other seventy-two," or rather, 
 ''seventy-two others," as the word "others" is allusive to the election and mission of 
 the Apostles who were not seventy-two, but only twelve. Some Expositors maintain, 
 that the mission here referred to was appointed when our Lord was in Samaria on 
 His way to Jerusalem (chap. ix. 51) — Calmet, hie. 
 
 Almost all the Latin versions have, with the Vulgate, the reading " seventy-two." 
 Most Greek copies and the Syriac have "seventy." The Vulgate "seventy-two" seems 
 the most probable reading. For, as our Lord had heretofore appointed twelve 
 Apostlse, twelve Patriarchs of the twelve Tribes of spiritual Israel — an apostle for 
 each tribe as its chief and ruler — so it is likely He now appoints an equal number of 
 inferior teachers — six from each tribe — to assist the Apostles. This He did in 
 imitation of Moses, who by the command of God, had chosen seventy-two ancients of 
 the people to bear with him the burden of the government (Numbers xi. 16, 17) ; and 
 although the number is said to be seventy (Numbers xi. 16-25) ; still, it is clear 
 there were seventy-two of them, because in addition to the seventy whom Moses 
 brought to the door of the Tabernacle, two remained in the camp on whom the same 
 Spirit descended that was imparted to the seventy (v. 26) — Moses selected six from 
 each tribe to avoid jealousy and to beget confidence in their acts. Hence, there were 
 six twelves, or seventy-two. It was not unusual with the Jews to set down round 
 numbers in their calculations even when some more might be counted, as seventy for 
 seventy-two. Thus, speaking of the seventy-two interpreters, who by the command 
 of Ptolemy Philadelphus, rendered the Hebrew Scriptures into Greek, although six 
 from each tribe were selected, as we are informed by Josephus (Lib. Antiq. 12, c. 2), 
 still they are called the seventy (Septuaginta) even by Josephus himself (loco citato). 
 The number, seventy-two, might be called seventy ; but seventy could never be called 
 seventy-two. 
 
 These seventy-two were chosen by our Lord and sent to prepare the way for Him, 
 in every part of Judea where He was to exercise His mission during the short interval 
 that was to elapse before His Passion. They were inferior, in point of rank, to the 
 twelve, as appears from the fact, that one of them, St Matthias, was raised to the 
 rank of Apostle (St. Clement, of Alexan. apud Eusebium, Lib. 1, c. 1-1 Histor.), 
 and also from the priority of selection and the smaller number of Apostles. The 
 bishops have succeeded the Apostles ; and the clergy of the second order, the seventy- 
 two ; as is taught by Pope Auacletus, (Ep. 2, St. Jerome ad Marcellam, Bede in 
 Lucam 15, &c.) ; and though of inferior rank, still, with due subordination to 
 their superiors, the bishops, they share in the work of the sacred ministry. Out of 
 the seventy-two, the Apostles, afterwards ordained some to be Apostles, Matthias 
 (Acts i. 26), Barnabas (Acts xvi. 3) ; some, deacons (Acts vi. 6), and no doubt, others 
 
ST. LUKE, CHAP. X. 117 
 
 bishops and priests, who like the ancients above referred to, were formerly termed, 
 Presbyteri. 
 
 " He sent them two and two" for mutual support, protection, and edification ; in 
 order also that they might be witnesses of each other's demeanour, and their testimony 
 rendered more credible, " in ore duorum vel trium testium stabit omne verbum " (Deut. 
 xix. 15.) Our Lord observed this prudent course in the several commissions confided 
 to His Apostles. He always sent them " two and two." The same heavenly prudence 
 has been inculcated in the rules of religious communities when sending any of their 
 members on legitimate business. To religious, in their dealing with the world, 
 will apply, in a particular manner, "vce soli " (Eccles. iv. 10). 
 
 2. (See Matthew ix. 37, 38, where similar vords are employed.) 
 
 3. (See Matthew x. 16.) 
 
 4. (Matthew x. 10.) 
 
 " And salute no one by the way." Our Lord by no means prohibits the exercise of 
 courtesy and urbanity, in returning salutations on the road. He refers to useless and 
 long discourses that might mar the efficiency of their ministry. Similar was the 
 instruction given by Eliseus to his servant Giezi, when putting his staff into his hand, 
 and sending him to raise to life the son of the Sunamitess he said, " And if any man 
 shall meet thee, salute him not ; and if any man salute thee, answer him not " (4 Kings 
 iv. 29), meaning that he should execute his commission with all possible despatch, 
 without any unnecessary delay. 
 
 5. 6. (See Matthew x. 12, 13.) 
 
 7. (Matthew x. 10, 11.) 
 
 8. Content with whatever may be placed before them, they should not ask for 
 delicacies, superfluities, or good cheer — a line of conduct suited to the Apostolic life, 
 on which they were about entering. 
 
 9. (Matthew x. 8.) 
 
 10. 11, 12. (Matthew x. 14, 15.) 
 13. 14, 15. (Matthew xi. 21-24.) 
 
 16. (Matthew x. 40.) The honour or contempt shown the legate — the capacity 
 in which the disciples are here considered by our Lord, being sent in the name and 
 by the authority of God — is shown to Him whom he represents. 
 
 17. " And the seventy-two returning," &c. As St. Mark (chap, vi.) and St. Luke 
 (ix.), after recording the mission of the Apostles, subjoin a statement of their return 
 to our Lord, in order to render Him an account of their success, and refer all the 
 glory of it to Him, to whom alone it was due — " in Thy name " — so, St. Luke here 
 also records the return of the " seventy-hvo, after they had discharged their mission, 
 omitting all mention of what they, as well as our Lord Himself, who sent them to 
 prepare the way for Him, had done, save what is said of Him (xiii. 22) 
 "And He went throng h the cities and towns teaching, and making His journey to Jerusalem." 
 Most likely, He traversed all the country between Samaria and Bethania, near 
 Jerusalem, of which there is mention made towards the close of this chapter (v. 38). 
 
 The disciples returned " u-ithjoy," at the great success of the mission, telling Him, 
 among other things, of which St. Luke makes no mention, "Lord, the devils also are 
 
118 COMMENTARY ON 
 
 subject to us in Thy name." The generality of Commentators understand " also " to have 
 reference to the powers expressly given them of "healing the sick" as if they said : 
 Not only have we successfully healed the sick ; but, even the very devils went out of 
 the bodies of the possessed, on our invoking your name and authority. Maldonatus, 
 who maintains that the power of casting out devils was given to the seventy-two, as 
 well as to the Apostles, gives " also " this signification : Not only have we done the 
 more easy things confided to our power; but, we have accomplished what was even 
 more difficult — we even cast out devils ; or it may imply, that not only men, but even 
 devils were subject to them. 
 
 18. "I saw Satan as lightning." This is commonly understood of the sudden fall 
 of Lucifer in heaven, when the " third part of the stars of heaven " ( Apoc. xii. 4), that 
 is, of the angels, committed the sin of pride with him, and joined in his rebellion 
 against God (Isaias xiv. 12-15). From bright angels, they were transformed into 
 hideous devils, and, with the rapidity of lightning, hurled from their blissful seats in 
 heaven. Our Lord, according to this interpretation, alluding to His Divine nature, 
 by which He saw and knew all things — " I saw Satan," &c. — refers to the fall of 
 Lucifer, to warn His disciples against the fatal effects of pride, which precipitated 
 Lucifer from his place in heaven. This interpretation supposes that the disciples felt 
 a vain, human complacency in their success, although in words they referred this to 
 Him, " in nomine tuo." Hence, in verse 20, our Lord says, " that spirits are subject 
 unto you," without adding, " in My name," as if they took complacency in their own 
 ictions. Therefore, he says : Beware of pride, that hurled Lucifer from a state of 
 glory in heaven. I have seen him precipitated in the abyss, with the rapidity of 
 lightning. Take care lest a similar fate — the punishment of pride — should ultimately 
 await you. It is said, that envy caused by the hypostatic union, and the glory to be 
 thereby conferred on human nature, was the cause of Satan's fall and rebellion 
 against God. Thus, our Lord "saw" his rebellion and fall. Hence, the disciples 
 should beware of pride and self-complacency. This is St. Jerome's interpretation 
 (contra Jovin), St. Ambrose (de fuga Saeculi, c. 7), St. Cyprian (de Jejunio Christi), 
 St. Gregory (Moral, Lib. 23, c. 7), St. Chrysostom, Bede, St. Bernard, <fec. 
 
 Others, who exonerate the disciples from all sin and censure, say the words mean : 
 You tell me nothing new, nothing I did not well know before. For, from the instant of 
 my Incarnation, at the very moment I sent you, I saw that Satan's power over this world, 
 and over the children of unbelief, was about being completely shattered. " Falling 
 from heaven," that is, from the high power he exercised over the bulk of mankind. 
 The former interpretation seems preferable ; although both might be united, 
 the former being literal, the latter allegorical. " 7, as God, saw fall from heaven, Satan," 
 whom I precipitated, as my rival. Also at my Incarnation as man, I saw him 
 precipitated from the places wherein he was adored as God, by the preaching of the 
 Apostles and My disciples, who taught the world to adore the true God (A. Lapide). 
 
 19. "Behold, I have given you," &c. As if He said, As it was not from himself 
 Satan derived all his power, and the gifts, which he abused and took vain compla- 
 cency in. but from God ; so, it is to Me, and not to yourselves, you owe all the power 
 and success of which you speak. " I have given you," and I still continue to give you 
 (the Greek is in the present, SiSiofxi, I give) "power to tread upon serpents and scorpions." 
 These are understood by some of several species of devils. " And upon all the power 
 of the enemy," and the whole army of the infernal spirits. Others understand the 
 words literally, as in Mark (xvi. 17). 
 
ST. LUKE, CHAP. X. 119 
 
 20. "Rejoice not." This is taken in a comparative sense — "rejoice not" (so 
 much) " in this, that spirits are subject to you." He does not censure their rejoicing in 
 the gifts of God, but He tells them not so much to rejoice in this — a power coming to 
 them from without — as in having " thdr names urritten in heaven " — as in their eternal 
 salvation, which they should hope to be in store for them. The former gift, common 
 to the elect and reprobate (Matthew vii. 22, &c), is given for the gcod of others; 
 but, the latter has for object their own personal sanctification, and their enjoyment of 
 eternal glory, should they persevere and die in grace. One's name may be " written 
 in heaven" or " in the Book of Life," to which reference is made (Exodus xxxii. 32, 33 ; 
 Psalm lxviii, 29 ; Philip, iv.) in two ways — either in the eternal predestination of 
 God, which is unchangeable and absolute, and one's name thus inscribed cannot be 
 blotted out; or, conditionally, on our persevering, in which case we may fall away 
 from justice, and forfeit eternal glory. It is likely it is in this latter sense our Lord 
 speaks here. He wishes His disciples to rejoice in the gifts of grace and friendship 
 of God, now plentifully bestowed on them, as so many pledges of future glory, which 
 they will surely obtain, if they persevere. It is not Likely, that our Lord would tell 
 the seventy-two, that they were all, without exception, predestined for glory, when, 
 even among the twelve, there was an exception : " Have I not chosen you twelve, and one 
 of you is a devil ?" (John vi. 70). It is even said, that the seven first deacons were 
 taken from the seventy-two disciples, of whom one, Nicolaus, was the founder of the 
 Nicolaites (St. Jerome, Ep. 48, c. 3). When our Lord, addressing the twelve, said, 
 they "would sit on twelve thrones, judging the twelve tribes of Israel," He meant to 
 speak conditionally — if they persevered and died in grace. We know that the 
 traitor, Judas, did not persevere, and died miserably by his own hand (Acts i. 18). 
 
 21, 22. (See Matthew xi. 25-27.) 
 23, 24. (See Matthew xiii. 16, 17.) 
 
 TEXT- 
 
 25. And behold a certain lawyer stood up, ttmpting him ; and saying : Master, what 
 must I do to possess eternal life f 
 
 26. But he said to him : What is written in the law f how readest thou ? 
 
 27. He answering, said : Thou shalt love the Lord thy God with thy whole heart, and 
 with thy whole soul, and with all thy strength, and with all thy mind : and thy neighbour 
 as thyself 
 
 28. And he said to him : Thou hast answered right : this do, and thou shalt live. 
 
 29. But he willing to justify himself, said to Jesus : And who is my neighbour ? 
 
 30. And Jesus answering, said : A certain man went down from Jerusalem to Jericho, 
 and fell among robbers, who also stripped him, and having wounded him went away 
 leaving him half dead. 
 
 31. And it chanced that a certain priest went iown the same way ; and seeing hxm, 
 passed by. 
 
 32. In like manner also a Levite, when he was near the place and saw him, passed by. 
 
 33. But a certain Samaritan being on his journey, came near him ; and seeing him 
 was moved ivith compassion. 
 
 34. And going up to him, bound up his tvounds, pouring in oil arid wine : arid setting 
 him up on his own beast brought him to an inn, and took care of him. 
 
 35. And the next day he took out two pence, and gave it to the host, and said : Take 
 care oj him; and whatsoever thou shalt spend over and above, I at my return will repay thee. 
 
 36. Which of these three in thy opinion was neighbour to him that fell among the 
 obbers ? 
 
120 COMMENTARY ON 
 
 37 But he said : He that showed mercy to him. And Jesus said to him : Go and do 
 thou in like manner. 
 
 COMMENTARY. 
 
 25. " And behold" at some time when our Lord was delivering instructions. "We 
 need not necessarily connect this in consecutive order with the preceding ; and it 
 matters not much in what order the things recorded by the Evangelists were spoken, 
 or in what order they were written by the Evangelists, since the principal object was 
 to record what would serve for our instruction, without too closely attending in some 
 cases to the order of time. 
 
 While our Lord was on some occasion engaged in teaching the multitudes, "a 
 certain laivyer," vo/jmcoq, who is generally supposed to be different from the person of 
 the same profession, referred to in Matthew (xxii. 35), as the circumstances in both 
 cases are quite different. For, in the latter case, our Lord Himself answers the 
 question ; not so, here. " Stood up" after having, in a sitting posture, heard our 
 Lord speak of the joys of the life to come, before the multitudes. 
 
 " Tempting Him" which some understood in a bad sense, as if the lawyer, from 
 a bad motive, wanted to confound Him, and elicit from Him some reply inconsistent 
 with His former teaching, or at variance with the law of Moses, or the teachings of 
 the expounders of the law ; others, understanding the word in a good sense, suppose, 
 from the respectful tone of His address, " Master" that the lawyer only wished to see 
 for himself, if all he heard spoken in praise of our Lord's superior teaching were true. 
 
 " To possess eternal life " (see Matthew xix. 16). The law of Moses only promised 
 temporal life to those who observed it. But, our Lord frequently spoke of eternal 
 life to His followers. The Jews themselves had hopes of another life, as is clear 
 from several passages of the Scripture, written before and after the captivity. The 
 Pharisees held this doctrine of a future life. The Sadducees, who denied it, were 
 ranked by religious Jews among the Epicureans (Calmet). Hence, the lawyer asks 
 what is he to do, in order to securely possess the promised happiness in the world to 
 come. 
 
 26. Our Lord, unwilling to answer directly, interrogating His questioner, refers to 
 the law, and elicits the answer from himself. He asks what are the works he is to do, 
 in order to gain eternal life. Our Lord asks in turn, what are the chief duties 
 prescribed for him to do by the law, in which he was so well versed, without any 
 mention of eternal life, of which the law did not expressly speak. He says, " quid 
 faciam ? " Our Lord asks what does the law tell him to do. 
 
 27. (See Matthew xxii. 36-40.) 
 
 28. Our Lord approving of the lawyer's answer, tells him if he observes the two 
 leading precepts, which are a summary of the entire law, he shall secure eternal life. 
 
 29. " To justify himself," that is, to clear himself, by proposing a more difficult 
 question, of the imputation of captiously desiring to embarrass our Lord by the 
 question so easily answered by himself — or, wishing to show that he was right in 
 proposing the question now answered, as it would lead to a more difficult one — which 
 he desired to have solved — regarding which, there had been so much controversy and 
 such erroneous notions among the Jews. For, they imagined, that our " neighbour," 
 whom we are bound, by the law, to love and serve in his necessities, comprised 
 
ST. LUKE, CHAP. X. 121 
 
 only those of the Jewish race, and even among these only the just, and those observant 
 of the law. The above seems to be the most probable meaning of the word, "justify" 
 in this passage, although others understand it to mean, wishing to " show himself just," 
 desirous to know and fulfil the law, in which the justice he wished to show himself 
 anxious about, consisted. 
 
 " And who is my neighbour ? " whom I am to love as myself, to treat as I should 
 reasonably expect to be treated by him in turn, and whom I should be, therefore, 
 bound to serve and relieve in his necessities? The words of our Lord, " this do," &c, 
 conveyed a precept, and delivered instructions more of a practical, than of a speculative 
 character, as the question of the lawyer referred more to a practical duty in regard 
 to our neighbour, than to a speculative point of knowledge. 
 
 30. Our Lord shows, by an edifying example of the practical discharge of the 
 duties we owe our neighbour, who our neighbour is, whom we are bound to love. In 
 this example, He is commonly supposed to refer not to an imaginary occurrence, but 
 to a fact, that actually occurred, and, therefore, carried with it more weight. Our 
 Lord's answer (v. 37), supposes it to be a fact. From the example adduced, our Lord 
 means to convey, that our neighbour, in relation to the practical exhibition of 
 charity, comprised not only a co-religionist, or a just man, as the Jews erroneously 
 imagined ; — hence, the false gloss on the words, " diliges proximum, odio habebis 
 \nimicum " — but extended also to all men, even our enemies, as the case of the 
 Samaritan, who was at variance with the Jews, shows here. 
 
 " A certain man" generally supposed to be a Jew or Israelite (St. Augustine, 
 Sermo. 37, de Verbis Domini), and also a citizen of Jerusalem (Bede in Commentario). 
 
 " Went down" on some business, "from Jeruslem to Jericho" Jerusalem was situated 
 on hilly ground. Hence the words, "went down." We often, for a like reason, hear 
 it said in the Gospel, " we go up to Jerusalem." " Jericho " was on the extreme confines 
 of Judea, on the river Jordan. The road between Jerusalem and Jericho was infested 
 with robbers, as we are informed by St. Jerome (in Epist. ad Eustochium Virginem), 
 who tells us, that a certain part of the road was called Adommin, or, the way of blood, 
 in consequence of the blood frequently shed, and the murders committed there by 
 robbers. 
 
 " Fell among robbers who also stripped him." Not only did they capture him and take 
 away his money and means, but they " stripped him " of his very clothes. " Wounded 
 him," &c, leaving him in a pitiable plight, unable to succour himself, or seek 
 aid from others, and, therefore, certain to die, unpitied and unaided, by the 
 road-side. This sad picture of his miserable condition, places in a clearer light, 
 the inhumanity of those who refused to succour him. The robbers treated their 
 victims with all this gratuitous, inhumanity, probably, to escape pursuit and appre- 
 hension, 
 
 31. "It chanced" — humanly speaking, though, as regards God, it was arranged by 
 His all-seeing Providence — " a certain priest" who was, above all others, bound to 
 succour his neighbour in distress, and give an example in this respect to others. 
 Our Lord here taxes the hard-heartedness of the Jewish priesthood, who placed all 
 their reliance on sacrifices and ceremonies, neglecting the primary dictates of the 
 natural law itself in regard to the exercise of mercy and humanity. " Passed by." The 
 Greek signifies, "passed to the opposite side" This conduct was the more inexcusable, 
 considering the enactment of the law of Moses regarding even the fallen beast of an 
 enemy (Exodus xxiii. 5). 
 
122 COMMENTARY ON 
 
 32. The above observations apply to the Levite also, who should give an example 
 of the strictl observance of the law of God. 
 
 33. The inhumanity of both is placed in a still stronger light, by the contrast with 
 the charitable conduct of the Samaritan. 
 
 " A certain Samaritan." (For a description of the Samaritans, see Matthew x. 5, 
 Commentary on.) 
 
 " Came near him," did not turn away in disgust, as the others did. " Was moved 
 with compassion" notwithstanding the deadly hostility of race* 
 
 84. " Pouring in," that is, after he had poured in. For he had done so, before 
 binding up his wounds. 
 
 " Wine and oil" which he probably carried with him as his viatic for the 
 journey. " Wine" had the effect of cleansing the wounds from the clotted blood with 
 which they were saturated; "oil" soothed his pains. Brought him "on his own 
 beast" after having himself dismo nted, " to an inn" the next he met on the road, 
 and cared him himself, sparing neither expense nor trouble. 
 
 35. Being obliged to leave on business, he did not neglect to have provision made 
 for this wretched man, in his absence. 
 
 " Two pence." It is not easy to say what was the actual value of these two pence. 
 They were equivalent to a labourer's hire for two days (Matthew xx. 9), and sufficed 
 for the temporary relief of the patient in question. 
 
 " Whatever thou shalt spend over and above" &o. While obliged to leave on 
 business, he provides for the wounded man, and conveys that he meant to have him 
 restored to perfect health, before he left him after his return. 
 
 The Holy Fathers are fond of dwelling on the clear mystical sense contained in 
 this passage, which, they describe as having reference to the fall of man, and his 
 merciful reparation through Jesus Christ. (Ambrose, Theophylact, Chrysostom, 
 Augustine, &c.) By " the man who went down," they understand, Adam ; by Jerusalem, 
 Paradise ; by Jericho, the world ; by the robbers, the demons ; by the priest, the 
 Old Law ; by the Levite, the prophets ; by the Samaritan, our Blessed Lord ; by the 
 wounds, disobedience ; by the " beast " that carried the wounded man, our Lord's Body, 
 in which He becoming Incarnate, bore our sins and infirmities ; by " the inn," the 
 Church, ready to receive all who wish to enter; by the "wine" and "oil" the 
 Sacraments of the Church, wine and oil being employed in the administration of the 
 chief Sacraments ; by the master of the inn, the Sovereign Pontiff, who liberally 
 dispenses the treasures of the Church ; by the " two pence," Origen understands the 
 knowledge of the Father and of the Son ; St. Ambrose, the two Testaments ; St. 
 Augustine, the two leading precepts of charity with which our Lord inspires the 
 pastors ol the Church, to exercise pastoral care over their people ; by the return of 
 the Samaritan, our Lord's second coming to judgment, when he will reward our good 
 actions, especially our care of the poor and afflicted. 
 
 36. " Which of these three in thy opinion was neighbour to him ?" &c, that is, which of 
 them acted the part of neighbour practically, carrying out the precept, " thou shalt love 
 thy neighbour as thyself" The question of the lawyer " who is my neighbour," whom I 
 am commanded to love as myself? would suggest that our Lord's question would 
 directly be, who is neighbour to these three men referred to ? Was it not the man 
 who needed their aid in his extreme distress, bleeding on the road side 1 Bur, in 
 
ST. LUKE, CHAP. X. 123 
 
 reality, the solution comes to the same. For, as St. Augustine observes, the word 
 "' neighbour " is a relative term, having its correlative, " proximi nomen est ad aliquid nee 
 quisquam esse proximus nisi proximo potest " (St. Augustine de doc. Christiana, chap. 30), 
 and our Lord put the question to the lawyer in the correlative sense, "who was 
 neighbour to him" &c, instead " who was the neighbour of these three men," as in 
 the latter form, the lawyer following the preconceived prejudices of his racd, might 
 answer, " their neighbour was confined exclusively to their own race and religion ; " 
 whereas, by putting it in the form he employs, our Lord, with wonderful wisdom, 
 forces the lawyer to admit that the two others, while according to the Jews them- 
 selves, neighbours of the wounded Jew, neglected their duty in his regard ; and the 
 Samaritan acted the part of neighbour towards the distressed Jew, who was his 
 enemy ; that, therefore, all mankind, according to his own admission, including our 
 enemies, are our neighbours, in the sense of the Divine precept commanding us to 
 love him as ourselves, and relieve him in his necessities. Hence, our Lord subjoins 
 His approval of the answer, and tells him and us, to act a similar part, that is, to 
 regard and treat all mankind without distinction, our enemies included, as our 
 neighbours. 
 
 TEXT. 
 
 38. Notv it came to pass as they went, that he entered into a certain town ; and a 
 certain woman named Martha, received him into her house. 
 
 39. And she had a sister called Mary, who sitting also at the Lord's feet, heard his 
 word. 
 
 40. But Martha was busy about much serving. Who stood and said : Lord hast thou 
 no care that my sister hath left me alone to serve ? speak to her there/ore, that she help me. 
 
 41. And the Lord answering, said to her : Martha, Martha, thou art careful, and 
 art troubled about many things. 
 
 42. But one thing is necessary. Mary hath chosen the best part, which shall not be 
 taken away from her. 
 
 COMMENTARY. 
 
 38. " As they went, n as Jesus and His Apostles were passing through the several 
 places and cities of Judea. whither He had sent the seventy-two disciples before Him, 
 " He entered into a certain town " — in the Greek, kwuti, a village — no doubt, accompanied 
 by His Apostles. This is generally supposed to be Bethany, about t\r*> miles from 
 Jerusalem, "the town of Mary and Martha" — (John xi. 1). 
 
 " And a certain woman named M\/rtha received Him into her house," that is, hospitably 
 entertained Him and His Apostles. Unquestionably Martha was duly sensible of 
 the exalted honour conferred on her in being privileged to be the hostess of the 
 Son of God. " The servant received her Lord ; the sick one her Saviour ; the creature, her 
 Creator ; the one that needed spiritual repast, Him who needed corporal support, owing 
 to the condition he condescended to assume" — St. Augustine (Sermon 26, de Verbis 
 Domini). 
 
 Although Mary and Lazarus lived in the same house with Martha, the latter only is 
 said to have entertained Him and His followers ; probably, because being the elder 
 sister (St. Bernard, Serm. 3 de Assumptione), to whom the house and possessions 
 there belonged as her portion, she exclusively managed the household concerns ; 
 whereas, Mary had been away in Galilee, whence she followed our Lord (viii. 2). 
 Hence, her great anxiety on this occasion to prepare everything in a manner worthy 
 of so distinguished a guest. 
 
124 
 
 COMMENTARY ON 
 
 39. " Named Mary" viz., Mary Magdalen, of whom there is question (chap, 
 vii. 37-48 ; John xi. 1, &c. ; xii. 3, &c.) " Who sitting «ho at the Lord's feet" &c. "Also" 
 may mean, that she did this in fixed purpose ; she not only heard Him in a passing 
 veay, but she also with fixed, immoveable determination, "sat at His feet," a phrase 
 denoting that she became an attentive listener to Him as teacher. Disciples are, 
 by a Jewish idiom, said to sit at the feet of their teachers. "Also," may mean, 
 that she, as well as His disciples and other women, listened attentively to His instruc- 
 tions and discourses ; or, " also," may have reference to our Lord — He sat teaching, 
 she also sat, but it was at His feet, listening as a disciple to His heavenly teaching 
 
 " Heard His word" Our Lord omitted no opportunity of imparting instruction. 
 He never lost time; even while food is being prepared for Him, He is engaged in 
 His Father's business. What an example to all who are engaged in the Apostolical 
 ministry. They should be always employed in the business of their calling. " Hcec 
 meditare, in his esto" is the injunction of St. Paul to all ministers of the Gospel 
 (1 Tim. iv. 15). 
 
 40. " Martha was busy," or distracted, "with much serving," that is, with the 
 multiplicity of business she had on hands, moving here and there in endeavouring 
 worthil}' to provide a repast for our Lord and His followers. 
 
 " Who stood and said, Lord, hast thou no care ? " &c. Martha, wearied from work, 
 and possibly finding herself unequal, if unaided, to the task of providing for our 
 Lord and His followers, sweetly appeals to Him in terms of the greatest respect, 
 — " Lord " — to advise her sister to come to her assistance. She knew that if she were 
 to appeal directly to her sister, she would do so in vain, so engrossed was she, 
 and so intensely bent on listening to the words of her Divine Lord. "Hast thou no 
 care ? " &c, is simply intended to arrest our Lord's attention, so that He might see the 
 hardship of her case, and His commiseration might be excited. " Speak to her, therefore, 
 to help me." Martha's anxiety to have everything properly prepared for our Lord was 
 such, that without her sister's aid, be the other attendants ever so numerous, she 
 considered herself to be left alone. She bore testimony to the obedient spirit of her 
 sister ; since our Lord had only to say it, and she would comply at once. 
 
 41. " Martha, Martha" The repetition of the name indicates affection, or perhaps 
 was meant to invite attention (St. Augustine, Ser. 26, de verbis Domini). " Thou are 
 careful." The Greek word — fxepifxvag — means mental anxiety, " and art troubled about 
 many things," distracted with a multiplicity of cares. 
 
 42. " But one thing is necessary." The Greek is, " of one thing, there is necessity." 
 Some Expositors explain this to mean, " thou art uselessly and unnecessarily 
 troubling thyself in preparing many dishes ; whereas, only one dish, one kind of 
 food alcne is necessary." But the comparison evidently conveyed in the following 
 words, " Mary hath chosen" &c, renders this interpretation very improbable. Hence, 
 " the one thing " declared to be " necessary" is, seeking and securing the salvation of our 
 souls — the essential end of our creation, of our coming into this world — secure this, 
 all is well ; lose or forfeit this, every thing else is lost. This alone is " necessary." 
 Every thing else is useless, save as far as it conduces to secure this end, this 
 priceless good. Every thing else, Every other gain or acquisition is hiss, nay, 
 noxious, if it, in any way, mar this essential end. No doubt, Martha, by serving, 
 labouring, and ministering to our Lord, was adopting the means of reaching thi 
 great end. But, this multiplicity of occupations was distracting, and exposed her 
 
ST. LUKE, CHAP. XL 125 
 
 to the danger of deflecting from the right and straight path, that led thereto. 
 Whereas, Mary while attending to one thing, the sweet converse of her Lord, was not 
 in such danger of going astray or turning aside from the straight path, as was 
 Martha. She found Him whom " her soul loved ; she held Him and would not let Him 
 go." (Cant. iii. 2). 
 
 " Mary hath chosen the better part" &c. Our Lord does not find fault with the 
 course Martha was pursuing. He only gives the preference to the course Mary 
 followed. She had chosen the part of meditating on the things of God, of attending 
 to His inspirations, of having her mind constantly fixed on Him. This is the more 
 secure way of attaining to heavenly Miss. It is a foretaste of this oliss to come, 
 which consists in the beatific vision, in the knowledge, love, and contemplation of 
 God. Hence, in the life to come, Mary's occupation will continue the same, but in a 
 more intense, exalted, and perfect degree ; whereas, worldly cares and interests will 
 pass away with time. The contemplative life is, then, preferred here by our Lord to 
 the active. We are not, however, to infer from this, that those whose duties 
 appertain to the active life, are warranted in abandoning them in order to devote 
 themselves exclusively to contemplation and prayer. The union of the active life 
 with the contemplative is the most perfect of all, such as was followed by our Lord, 
 His Apostles, and all their followers in the ecclesiastical state, and in the ministry 
 of saving souls. Every one should faithfully discharge the active duties of the state 
 of life in which Providence has placed him ; and manage so, in the midst of active 
 occupations, as to turn to God by prayer and contemplation, and refer, by a pure 
 intention of pleasing Him, all his actions to His greater glory Thus, and thus 
 only, will he securely attain the great end of his existence, the " one thing necessary." 
 
 CHAPTER XL 
 
 ANALYSIS. 
 
 Prayer — the Lord's Prayer. The conditions of prayer, especially perseverance and confidence, 
 illustrated (1-13). The calumnies of the Pharisees regarding the power by which our Lord worked 
 miracles, and His reply (14-23). The return of the unclean spirit, illustrating the evil of the sin of 
 relapse (24-27). Our Lord's teaching on the subject of giving the Jews the sign they sought for 
 (29-32). His teaching on the subject of performing our actions with a good intention, illustrated 
 by the example of light and darkness in the body (33-36). The woes pronounced against the 
 Pharisees (37-54). 
 
 TEXT. 
 
 A ND it came to pass, that as he was in a certain place praying, when he ceased, one of 
 his disciples said to him : Lord, teach us to pray, as John also taught his disciples. 
 
 2. And he said to them : When you pray, say ; Father, hallowed be thy name. Thy 
 kingdom come. 
 
 3. Give us this day our daily bread. 
 
 4. And forgive us our sins,jor we also forgive every one that is indebted to us. And 
 lead us not into temptation. 
 
 5. And he said to tJi>em : Which of you shall have a friend, and shall go to him at 
 midnight, and shall say to him : Friend, lend me three loaves, 
 
 6. Because a friend of mine is come off his journey to me, and I have not what to 
 set before him. 
 
 7. And he from within should answer and say : Trouble me not, the door is now stliut, 
 and my children are with me in bed ; I cannot rise and give thee. 
 
 8. Ye/ *fhe shall continue knocking, I say to you, alth.ajh he will not rise and give 
 
126 COMMENTARY ON 
 
 him, because he is his friend; yet because of his importunity he ivill rise, and give him a* 
 many as he needeth. 
 
 9. And I say to you, Ask, and it shall be given you : seek, and you shall find : knock, 
 and it shall be opened to you. 
 
 10. For every one that asketh, receiveth: and he that seeketh, findeth : and to him that 
 knocketh, it shall be opened. 
 
 11. And which of you if he ask his father bread, ivill he give him a stone 1 or a fish, 
 will he for a fish give him a serpent ? 
 
 12. Or if he shall ask an egg, will he reach him a scorpion f 
 
 13. If you then being evil, know how to give good gifts to your children, how much 
 v.ore will your Father from heaven give the good Spirit to them that ask him ? 
 
 14. And he was casting out a devil, and the same was dumb ; and. when he had cast 
 wit the devil, the dumb spoke : and the multitudes were in admiration at it : 
 
 15. But some of them said : He casteth out devils, by Beelzebub the prince of devils. 
 
 16. And others tempting, asked of him a sign from heaven. 
 
 17. But he seeing their thoughts, said to them: Every kingdom divided against itself, 
 ikaU be brought to desolation, and house upon house shall fall. 
 
 18. And if Satan also be divided against himself, how shall his kingdom stand ? because 
 you say, that through Beelzebub I cast out devils. 
 
 19. Now if I cast out devils by Beelzebub: by whom do your children cast them out? 
 Therefore they shall be your judges. 
 
 20. But if I by the finger of God cast out devils : doubtless the kingdom of God is come 
 upon you. 
 
 21. When a strong mam, armed keepeth his court: those things are in peace which he 
 possesseth. 
 
 22. But if a stronger than he come upon him and overcome him : he will take away 
 all his armour wherein he trusted, and will distribute his spoils. 
 
 23. He that is not with me, is against me : and he that gathereth not with me, scattereth. 
 
 24. When the unclean spirit is gone out of a man, he walketh through places without 
 water, seeking rest : and not finding, he saith, I will return into my house whence I came out. 
 
 25. And when he is come, he findeth it swept and garnished. 
 
 26. Then he goeth and taketh with him seven other spirits more wicked than himself, and 
 entering in they dwell there. And the last state of that man becomes worse than the first. 
 
 27. And it came to pass : as he spoke these things, a certain womanfrom the crowd lifting 
 up her voice said to him : Blessed is the womb that bore thee, and the paps that gave thee suck. 
 
 28. But he said : Yea rather, blessed are they who hear the tvord of God, and keep it. 
 
 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. 
 
 30. For as Jonas was a sign to the Ninivites : so shall the son of inan also be to this 
 generation. 
 
 31. The queen of the smith 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. 
 
 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. 
 
 COMMENTARY. 
 
 1. " One of His disciples," probably one of the seventy-two, " said to Him,'''' <fec. 
 St. Matthew (chap. vi. 6-9),- would seem to convey, that our Lord taught us the Lord's 
 
ST. LUKE, CHAP. XL 127 
 
 Prayer from Himself, unasked, while delivering the Sermon on the Mount, of which 
 this divine prayer forms a part ; whereas, St. Luke conveys here, that he delivered 
 it in quite different circumstances, at the request of one of His disciples, who on 
 seeing Him pray, was induced, by the fervour exhibited by Him, to ask Him 
 how they were to pray. Moreover, the number of petitions given in St. Matthew, is 
 seven ; here, five. Hence, some Commentators hold, that our Lord uttered this prayer 
 on two different occasions, as recorded by the two Evangelists. St. Matthew gives the 
 prayer in connexion with our Lord's denunciation of the hypocrisy of the Pharisees, 
 without telling the occasion of its being uttered, as St. Luke does here. Others, hold 
 that the prayer was spoken but once ; but that St. Matthew introduced into our Lord's 
 Sermon on the Mount, things spoken by Him on other occasions, and that he wished to 
 give us there consecutively, as much of our Lord's utterances, as he. could conveniently 
 describe together. The ordinary Greek copies and the Protestant version have the seven 
 petitions here just as they are given by St. Matthew (vi. 9-13). St. Augustine (En- 
 chiridion, c. 1, torn. 6, p. 240) says, there are sew??, petitions in St. Matthew, and only 
 five in St. Luke. It is likely that the form, as in St. Matthew, was inserted here by some 
 copyists in the Greek, who saw the form in St. Luke shorter than that in St. Matthew, or 
 than that in common use among the faithful. It was much easier to add them here 
 than it would be to omit them, as they are omitted in all Latin copies, even the most 
 ancient. If some of the Fathers commented on the whole seven petitions here, they 
 did so, as they wished to give a full exposition of the Lord's Prayer, and to explain 
 the entire of its petitions, handed down by our Lord, as they are fully given in St. 
 Matthew. A similar thing happened in regard to the Beatitudes. St. Matthew 
 gives eight ; St. Luke, four. But the four substantially contain the eight, as the 
 petitions of the Lord's Prayer, recorded here by St. Luke, contain those that are 
 omitted. 
 
 " As John also taught his disciples." As John the Baptist had preached to the 
 people, the necessity of penance, so he also composed suitable prayers to be recited 
 by his followers, to excite them to the practice of penance, and inspire them with 
 faith and hope in the Deliverer now at hand, and soon to be manifested to the world. 
 It is not unusual for the founders of new forms of religion to compose prayers for the 
 spiritual benefit and use of their followers. No vestige or record whatever of the 
 prayers composed by John has been preserved. However excellent they may have 
 been, they, still, can bear no comparison with that taught us here by the increated 
 wisdom of God Himself. 
 
 2, 3, 4. (See Matthew vi. 9-13.) 
 
 5, 6. Having taught them the prayer they ought to employ, our Lord now teaches 
 them how they are to pray ; they should pray neither negligently, nor remissly, 
 but fervently and perseveringly. 
 
 "And" also, "He said to them." Our Lord illustrates by the following parable — 
 which St. Luke alone records — or familiar comparison, founded on what might occur 
 in daily life to any of themselves, the necessity of fervour and perseverance in prayer. 
 All the circumstances are of a very pressing character — the hour of the night so 
 inconvenient, the urgent necessity of the case, not even the simplest means of meeting 
 the wants of the stranger, fatigued and hungry from his journey. Hence, the petition 
 for "three loaves" one for the host himself, one for the hungry, fatigued guest, and 
 a third in case the two did not suffice. In the East the home-made cakes were 
 small. 
 
12a COMMENTARY ON 
 
 7. We need not suppose all these circumstances to have actually occurred — some 
 of them are but the ornamental parts of the parable ; nor are they all applicable to 
 the dealings of God with man, when presenting earnest petitions before Him. The 
 application of the several parts is not to be pushed farther than the illustration 
 requires ; and the evident scope of the parable is only to show the advantages and 
 efficacy of perseverance in prayer. 
 
 8. " Of his importunity." The Greek word, avaiSaav, means, shamelessness, or 
 shameless persistence in asking under such circumstances, after having been refused 
 before. u And give Him" not only " three loaves " sought for; but, " as many as he 
 needeth" to save himself from further molestation. This, without being literally 
 applicable in all its parts, to the case of the supplicant and God, is intended to prove 
 the advantage and efficacy of preserving prayer. The force of the example consists 
 in this if the prayer of a friend, though unreasonable, so prevailed on account of 
 his importunity, that he received even more than he asked, how much more will our 
 prayers prevail with God, with Whom all times are equally opportune, who even 
 delights in our importunate persistence, and defers hearing us, in the first instance, in 
 order to render the concession in the end more welcome. The parable also conveys 
 the advantages of perseverance in prayer, and inspires confidence ; for, if a man relying 
 on the claims of friendship, approaches his fellow-man even at an unreasonable hour, 
 with confidence of being heard, with how much greater confidence ought not we 
 approach a loving Father to obtain all we need from Him. 
 
 9-11. This is the application of the foregoing example (see Matthew vii. 7, 10). 
 
 12. St. Luke alone gives this example, which means the same thing as the example 
 of the fish and the serpent, viz., it denotes the giving of something not only useless, 
 as a stone for bread ; but something noxious, as is " a scorpion" which, by its sting, 
 would harm us. Sometimes a scorpion shut up in the shell of an egg was given 
 in order the more securely to cause injury to the person, who, unsuspecting evil, 
 received this fatal present. It i3 also said that the body of a scorpion, particularly 
 of the white kind, resembled an egg, as some fishes resembles serpents. 
 
 13. (Matthew vii. 11.) 
 14-23. (Matthew xii. 22-30.) 
 24-26. (Matthew xii. 43-45.) 
 
 27. While our Lord was successfully engaged in refuting the blasphemous 
 calumnies of the Pharisees, a woman in the crowd, admiring our Redeemer's language 
 and miracles, and, probably, under the influence of some divine instinct, raising her 
 voice, cried out, " Blessed is the womb" &c, which simply means, " Blessed is the mother 
 that gave Thee birth." It may be, she was divinely enlightened in regard to His 
 Incarnation, and, like the Angel, who announced it, and Elizabeth who congratulated 
 His Mother upon it, this woman proclaimed her blessed among women, as did the Virgin 
 herself, when, under the influence of inspiration, she cried out, " Behold, from hence- 
 forward, all generations shall call me Blessed." But whether the woman in question was 
 enlightened as to the mystery of our Lord's Incarnation, or only spoke from a 
 natural admiration of our Lord's words, and wonderful deeds, she meant to eulogize 
 our Lord Himself, since it is, on account of giving birth to so wonderful a man, 
 she regarded His mother as blessed. 
 
ST. LUKE, CHAP. XL 12* 
 
 28. Yea" as if He said without denying this, which would be denying the 
 truth, as His mother had been pronounced " Blessed," in several instances (as above), 
 or without asserting or confirming it, which would be praising Himself and His Blessed 
 Mother ; this may be, I do not deny its truth ; but, " rather blessed are they" <fcc. The 
 idea conveyed here is the same as in St. Matthew (xii. 50). Our Lord, while giving a 
 preference to spiritual relationship, founded on faith and grace, and on the observance 
 of God's Commandments, over carnal relationship, includes in this latter respect Hia 
 Blessed Mother, who far excelled in sanctity, and correspondence with divine grace, 
 all the rest of creation together. He gives a preference to spiritual relationship; 
 because, it was more general. It was not confined only to one, but, it extended to all. 
 He does not deny the felicity of her who gave him birth in the flesh ; but it was 
 more on account of having first spiritually conceived and begotten Him, by grace and 
 faith in her heart, than on account of having giving Him birth in the flesh, she was 
 happy. He extends this felicity farther, to those who " hear His word." However, 
 this is not sufficient ; they must observe " and keep it," carry it out in practice, in 
 word and deed. " Non auditores verbi justi sunt a/pud Deum ; sed factored verbi 
 justificabuntur" (Rom. ii. 13). 
 
 29. What St. Luke narrates by anticipation (v. 16), was, according to St. 
 Matthew (xii. 38), expressed by our Ix)rd, in connection with what is said here. 
 
 30-32. (See Matthew xii. 38-42.) 
 
 TEXT. 
 
 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. 
 
 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. 
 
 35. Take heed therefore that the light which is in thee, be not darkness. 
 
 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. 
 
 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. 
 
 38. And the Pharisee began to say, thinking within himself, why he was not washed 
 before dinner. 
 
 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. 
 
 40. Ye fools, did not he that made that which is without, make also that which is within. 
 
 41. But yet that which remaineth, give alms ; and behold all things are clean unto you. 
 
 42. But wo 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. 
 
 43. Wo to you Pharisees, because you love the uppermost seats in the synagogues, and 
 salutations in the market-place. 
 
 44. Wo to you, because you are as sepulchres that appear not, and men that walk over, 
 are not aware. 
 
 45. And one of the lawyers answering, saith to him: Master, in saying these things, 
 thou reproachest «s also. 
 
 46. But he said : Wo to you lawyers also : because you load men with bv/fdens which 
 they cannot bear, and you yourselves touch not the packs with one of your fingers. 
 
 47 . Wo to you who build the monuments of the prophets : and your fathers killed them. 
 
130 COMMENTARY ON 
 
 48. Truly you bear witness that you consent to the doings of your fathers: for they 
 indeed killed them, and you build their sepulchres. 
 
 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. 
 
 50. That the blood of all the prophets which was shed from the foundation of tht 
 world, may be required of this generation. 
 
 51. From the blood of Abel unto the blood of Zacharias who was slain between th 
 altar and the temple. Yea, I say to you, it shall be required of this generation. 
 
 52. Wo 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. 
 
 53. And as he was saying these things to them, the Pharisees and the lawyers began 
 vehemently to urge him, and to oppress his mouth about many things, 
 
 54. Lying in wait for him, and seeking to catch something from his mouth, that they 
 might accuse him. 
 
 COMMENTARY. 
 
 33. (See Matthew v. 15.) 
 
 34. (See Matthew vi. 22, 23.) " If 'the eye be single," if the intention be pure, the 
 entire body of the actions will be pure ; "if it be evil," if the intention be perverse, 
 all our actions are hateful to God. 
 
 35. "Take heed," &c, otherwise, the darkness itself will be very great. "The 
 darkness itself, how great shall it be?" (Matthew vi. 23.) 
 
 36. " The whole shall be lightsome," not the whole body — otherwise there would be 
 a useless tautology — but the whole man, every thing connected with him, all his 
 powers and faculties, every thing emanating from him, will be lightsome. If the body, 
 illuminated by a pure, simple eye, be lightsome, and no part or member darksome ; 
 if all the actions and affections be guided and enlightened by a pure intention, so 
 that no part is clouded by passion ; then, the whole man, both interiorly and exteriorly, 
 shall be lightsome. Then, this " single," or clear eye, " shall, as a bright lamp," 
 which sheds its light on every part of the body, " enlighten thee, u enlighten the entire 
 man. 
 
 37. "And as He was speaking" or, after He had spoken to the people on some 
 certain occasion. We need not necessarily connect this with the foregoing ; for, 
 St. Luke does not say, as He was speaking these things, although Maldonatus refers 
 it to the foregoing. 
 
 " A certain Pharisee prayed Him to dine with him" manifestly with the view of 
 watching Him and observing, with a sinister motive, His words and actions 
 (w. 53, 54). 
 
 " And He going in, sat down to dinner," without further ceremony, or any previous 
 ablutions, or attention to the usual forms observed in this respect, by the Pharisees. 
 
 38. " And the Pharisee began to say, thinking within himself." He began silently 
 to revolve within his own mind, murmuring and judging unfavourably of our Lord. 
 The Greek is, " but the Pharisees seeing, wondered," " Why He was not washed before 
 dinner," in accordance with the Jewish traditional usage on such occasions (see 
 Matthew xv. 1 ; Mark vii. 3). 
 
ST. LUKE, CHAP. XI. 131 
 
 3£ (See Matthew xxiii. 25.) 
 
 " Noiv" (or truly,) " you Pharisees" &c. He charges all the Pharisees, the absent, as 
 well as those present, with washing their bodies, and neglecting to cleanse their souls 
 from moral defilement. Or, " now" the occasion has arisen for approaching you with 
 your crimes and deeds of hypocrisy. 
 
 9 
 
 40. " Ye fools," who act so preposterously. This, He says, with a view of correcting 
 their false notions. Hence, He adds, " Did not He that made that which is without ?" &c. 
 Did not God. the Creator of external things, of cups, of the human person, <fcc, 
 also create internal things such as the human soul? Now, if out of a feeling of 
 reverence for God, the Creator of external things, you take care to wash and cleanse 
 them, why not, out of respect for Him, be equally solicitous about cleansing the 
 internal, spiritual and invisible things which were also created by Him ? Nay, more 
 solicitous ; since, the latter effects of His creation approach nearer to Him than mere 
 external things. Is not God more jealous about the cleansing of the heart, and what 
 emanates from it, as they are the effects of man's will, than He is about external 
 things? Our Lord here supposes what was a fact, viz., that all these purifications 
 took place, not from mere social decency and cleanliness ; but, from motives of 
 religious worship shown to God, the Creator of these external objects. 
 
 41. " But yet that which remaineth give alms." Having above charged them with 
 u rapine and iniquity" He now wishes to convey, that they are not to be despaired of, 
 as if their case were utterly hopeless, and no remedy left. He points out here, the 
 remedy and the means of cleansing their souls from defilement. And, instead of 
 merely cleansing the body, like legal purifications, this remedy prescribed by Him, 
 is a sovereign means for cleansing all, soul and body. 
 
 " That which remaineth " (Vulgate, " quod superest "), is understood by some, of 
 superfluities remaining after our necesssary wants are supplied. Out of these, give 
 alms. Others, following the Greek reading — to evovra — understand the words, to mean : 
 What you possess, or, is in your power ; as if he said, Out of the means you possess, and 
 according to your power and ability, " give alms ; " as in (Tobias iv. 7), " give alms out of 
 thy substance" Others understand the words thus : This remains as my summary and 
 comphrehensive precept and remedy for cleansing you from your iniquities ; or, there 
 remains for you one means of cleansing and purifying your souls, viz., "give alms, 
 and behold all things are clean to you." Not that the giving of alms would, of itself, 
 cleanse from sin ; but, that almsdeeds, mercy to the poor, would dispose us for 
 obtaining the remission of sin, and would incline God to show mercy to us, in con 
 sideration of our showing mercy to the poor. " Blessed are the merciful, for they shall 
 obtain mercy." And, indeed, it rarely happens, as experience tells us, that those who 
 are beneficent and charitable to the poor, do not find mercy in the latter end. " In 
 die mala liberabit eum Dominus " (Psalm xl. 2). Nor is it meant, that giving alms alone 
 would suffice ; it is said, " all things are clean unto you," on account of it, provided all 
 the necessary conditions be added, just as we hear it said of faith, that it justifies, 
 in which it is implied, provided everything else necessary be superadded. 
 
 "Clean unto you," is allusive to the anxiety of the Pharisees for legal and 
 external cleanliness. Almsdeeds will cleanse them from all defilement, both of 
 soul and body. Hence, it should be substituted for their external, useless 
 observances. 
 
 42. It may be, that our Lord repeated these denunciations twice, as the circum- 
 
132 COMMENTARY ON 
 
 stances are different in Matthew (xxiii.) from those expressed here; or, He may have 
 done so only once, and, likely, St. Matthew gives the order of circumstances. 
 
 4244. (See Matthew xxiii. 23-29.) 
 
 44. The idea meant here is the same as that expressed (Matthew xxiii. 27, 28), 
 although conveyed under a different image. In Matthew, it is said, they are like to 
 whitened sepulchres, which may be seen ; here, to covered sepulchres, which appear 
 not. But, the idea is the same in both, viz., that the interior is filled with all kinds 
 of defilement. 
 
 45. M One of the lawyers " or Scribes, answering, said to Him, " Master in saying these 
 things Thou reproachest us also." The Scribes were the teachers and interpreters of the 
 law. The Pharisees observed it rigidly ; and that, according to the teaching of the 
 Scribes or lawyers. It might be also, that among the Scribes some were Pharisees, 
 (see Matthew ii. 4; iii. 7). But, as the Pharisees observed all their legal obser- 
 vances in accordance with the teaching of the " lawyers " or Scribes, hence, this man 
 says, that our Lord "reproached them," or their entire order, "also" and spoke con- 
 tumeliously of them — vfipifcig. These haughty men could not bear correction. The 
 words of our Lord were meant for their conversion and amendment ; or, at least, He 
 spoke with a view of protecting the people against the influences of their evil teaching 
 and of marring their wicked endeavours to turn the people aside from faith in Him. 
 
 46. This gives our Lord an opportunity of hurling His unsparing denunciations 
 against the Scribes, these false teachers, who led the people astray, and spiritually 
 oppressed them (see Matthew xxiii. 4). 
 
 47-51. (see Matthew xxiii. 29-36). 
 
 52. The sense is substantially the same — though expressed here under a new 
 image — as that conveyed (Matthew xxiii. 13). "Taken away," may be rendered from 
 the Greek, tfpare. " You have taken to yourselves" you have carried ("fero "). You have 
 claimed and arrogated it, as your own exclusive right, and allowed it to no one else. 
 " The key of knowledge." The idea is borrowed from an edifice of which a man retains 
 " the key ; " and which no one can enter, unless the holder of the key permits him. 
 If we render it, as in our English version, " taken away " (tollo), the idea is the same. 
 The lawyers have taken away from everyone else the power and authority, and office 
 of teaching, of interpreting the law and the Holy Scriptures, which are the key to 
 bring us to the knowledge of God and Salvation. This authority they have arrogated 
 to themselves exclusively ; and grossly abused. Eor, they themselves refuse to 
 admit Christ as the Messiah; they refuse to enter His Church, and to become 
 associated with His true followers ; and by their false teaching and coercive authority, 
 they prevent the people from doing so. They did not themselves, owing to their 
 blindness of heart and perversity, understand the Scriptures, or the sense of the 
 Prophets, which pointed to Christ; and by their false interpretations, which they 
 claimed the right exclusively to make, they kept others from following our Lord. 
 They neither observed the law themselves, nor permitted others to observe it. 
 "The key of knowledge " denotes the knowledge of the Sacred Scriptures, to expound 
 which, they sat in the chair of knowledge. "Entered in" is allusive to the metaphor 
 of a house. The metaphor and the thing signified are spoken of together. 
 
ST. LUKE, CHAP. XII. 133 
 
 53. " Vehemently to urge Him," with a multiplicity of captious questions. " And to 
 oppress His mouth about many things." " Oppress His mouth " — airooTouaTifaiv, means, 
 to elicit from Him extemporaneous answers, to several questions put all at once, and 
 coming tnmultuously from different quarters, without giving time to consider them • 
 .*nd this, with a view of catching Him in His words, of eliciting from Him some 
 answer that might be against the honour of God, the Law, the Traditions of the 
 ancients, or the rights of Csesar ; so that thus they might have matter for accusation 
 against Him, as in following verse. 
 
 CHAPTER XII. 
 
 ANALYSIS. 
 
 This chapter contains an exhortation addressed by our Lord to His disciples, on several subjects, 
 (1-9). He speaks of blasphemy against the Holy Ghost (10). He cautions the people against 
 avarice, the evils of which He illustrates by the parable of the covetous rich man (13-21). He 
 exhorts them not to be too solicitous about earthly things, but to place their confidence in God, and 
 to be liberal in bestowing alms (22-34). He exhorts them to vigilance against His coming tc 
 demand an account from them (35-48). He points out the object of His coming on earth, and some 
 of its effects, in the persecutions that are to follow (49-53). The signs of His coming, of which they 
 were wilfully ignorant (54-59). 
 
 TEXT. 
 
 A ND ivhen great multitudes stood about him, so that they trod one upon another, he 
 began to say to his disciples : Beware ye of the leaven oj the Pharisees, which is 
 hypocrisy. 
 
 2. For there is nothing covered, that shall not be revealed : nor hidden, that shall 
 not be knoum. 
 
 3. For tvhatsoever things you have spoken in darkness, shall be published in the 
 light : and that which you have spoken in the ear in the chambers, sluill be preached on 
 the house-tops. 
 
 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. 
 
 5. Btct I will show you whom ye shall fear : fear ye him, who after he hath killed, 
 hath power to cast into hell. Yea, I say to you, fear him. 
 
 6. Are not Jive sparrows sold for two farthings, and not one of them is forgotten 
 before God ? 
 
 7. Yea, the very hairs of your head are all numbered. Fear not, therefore : you art 
 of more value than many sparrows. 
 
 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. 
 
 9. But he that shall deny me before men, shall be denied before the Angels of 
 God. 
 
 10. And whosoever speaketh a word against the son of man, it shall be forgiven him : 
 but to him who shall blaspheme against the Holy Ghost it shall not be forgiven. 
 
 11. And when they shall bring you into the synagogues, and to magistrates and 
 poivers, be not solicitous how or what you shall ansiver, or what you shall say. 
 
 12. For the Holy Ghost shall teach you in the same hour what you mus* say. 
 
 1 3. And one of the multitude said to him : Master, speak to my brother that he 
 divide the inheritance with me. 
 
 14. But he said to him : Man, tvho hath appointed me judge or divider over you ? 
 
134 COMMENTARY ON 
 
 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. 
 
 16. And he spoke a similitude to them, saying : The land of a certain rich man 
 brought forth plenty of fruits. 
 
 17. And he ihought within himself saying : What shall I do, because I have no room 
 where to bestow my fruits? 
 
 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. 
 
 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. 
 
 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 ? 
 
 21. So is he that layeth up treasure for himself, and is not rich towards God. 
 
 22. And he said to his disciples : Therefore, I say to you, be not solicitous for your 
 life what you shall eat ; nor for your body, what you shall put on. 
 
 23. The life is more than the meat, and the body is more than the raiment. 
 
 24. Consider the ravens, for they sow not, neither do they reap, neither have they 
 storehouse nor bam, and God feedeth them. How much are you more valuable than they f 
 
 25. And which of you by taking thought can add to his stature one cubit ? 
 
 26. If then ye be not able to do so much as the least thing, why are you solicitous 
 for the rest ? 
 
 27. Consider the lilies how they grow : they labour not, neither do they spin. But I 
 say to you, not even Solomon in all his glory was clothed like one of these. 
 
 28. Now if God clothe in this manner the grass that is to-day in the field, and to- 
 morrow is cast into the oven : how much more you, ye of little faith ? 
 
 29. And seek not you what you shall eat, or what you shall drink, and be not lifted 
 up on high. 
 
 30. For all these things do the nations of the world seek. But your Father knoweth 
 that you have need of these things. 
 
 31. But seek ye first the kingdom of God and. his justice, and all these things shall 
 be added unto you. 
 
 32. Fear not, little flock, for it hath pleased your Father to give you o. kingdom. 
 
 33. Sell what you possess and give alms. Make to yourselves bags which grow not 
 old, a treasure in heaven which faileth not : where no thief approacheth, nor moth 
 corrupteth. 
 
 34. For where your treasure is, there will your heart be also. 
 
 35. Let your loins be girt, and lamps burning in your hands. 
 
 36. And you yourselves like to men who wait for their lord, when he shall return from 
 the wedding : that when he cometh and knocketh, they may be open to him immediately. 
 
 37. Blessed are those servants, whom the Lord when he cometh, shall find watching. 
 Amen I say to you, that he will gird himself, and make them sit down to meat, and passing 
 will minister unto them. 
 
 38. And if he shall come in the second watch, or come in the third watch, and find 
 them so, blessed are those servants. 
 
 39. But this know ye, that if the householder did know at what ho\ir the thief would 
 come, he would surely watch, and would not suffer his house to be broken open. 
 
 40. Be you then also ready : for at what hour you think not, the son of man will 
 come. 
 
 41. And Peter said to him ; Lord, dost thou speak this parable to us, or likewise 
 to all? 
 
ST. LUKE, CHAP. XII. 135 
 
 42. And the Lord said : Who (thinkest thou) is the faithful and wise steward, whom 
 his lord setteth over his family, to give them their measure of wheat in due season ? 
 
 43. Messed is that servant, whom when his lord shall come he shall find so 
 doing. 
 
 44. Verily I say to you, he will set him over all that he possesseth. 
 
 45. But if that servant shall say in his heart, My lord is long a coming ; and shall 
 begin to strike the men-servants and maid-servants, and to eat and to drink, and be 
 drunk : 
 
 46. The lord of that servant will come in the day that he hopeth not, and at the hour 
 that he knoweth not, and shall separate him, and shall appoint him his portion with 
 unbelievers. 
 
 47. And that servant who knew the will of his lord, and prepared not himself and did 
 not according to his will, shall be beaten with many stripes. 
 
 48. But he that knew not and did things ivorthy of stripes shall be beaten with 
 few stripes. And unto whomsoever much is given, of him much shall be required : 
 and to whom they have committed much, of him they will demand the more. 
 
 49. / am come to cast fire on, the earth; and what will I but that it be 
 kindled ? 
 
 50. And I have a baptizm, wherewith I am to be baptized : and how am I straitened 
 until it be accomplished ? 
 
 51. Think ye that I am come to give peace on earth? I tell yon no, but 
 separation. 
 
 52. For there shall be from henceforth five in one house divided ; three against two, 
 and two against three. 
 
 53. The father shall be divided against his son, and the son against his father, 
 the mother against the daughter, and the daughter against the mother, the mother-in- 
 law against her daughter-in-law, and the daughter-in-law against her mother-in- 
 law. 
 
 54. And he said also to the multitudes : When you see a cloud rising from the west, 
 presently you say : A shoiver is coming : and so it happeneth : 
 
 55. And when ye see the south-wind blow, you say : There will be heat : and it 
 cometh to pass. 
 
 56. You hypocrites, you know how to discern the face of the heaven and of the earth : 
 but how is it that you do not discern this time ? 
 
 57. And why even of yourselves do you not judge that which is just? 
 
 58. And when thou goest with thy adversary to . the prince, whilst thou art 
 in the way endeavour to be delivered from him ; lest perhaps he draw thee to the 
 ju'Ige, and the judge deliver thee to the exacter, and the exacter cast thee into 
 prison. 
 
 59. / say to thee, thou shalt not go out thence, until thou pay the very last 
 mite. 
 
 COMMENTARY. 
 
 1. " And when great midtitudes" (the Greek is, myriads, signifying great numbers). 
 " stood about Him, so that they trod on one another, He began, &cP The following words 
 are described by St. Matthew, as having been uttered under different circumstances, 
 It may be, that our Lord, on account of their importance, uttered them more than 
 once (see Matthew xvi. 6-12). The Pharisees were the greatest enemies to the 
 spread of the Gospel, and employed every means to turn the people aside from follow- 
 ing our Lord. Hence, His unsparing denunciations of these hypocrites. He 
 thus intends to guard the simple people against these wolves in sheep's clothing. 
 
136 COMMENTARY ON 
 
 After "disciples," the Greek has, irpwrov, first. He addressed them first, having 
 afterwards (verse 54) addressed the people, principally, if not exclusively. 
 
 2. This has reference to the hypocrisy of the Pharisees, which, one day, will be 
 publicly exposed to the gaze of men ; or, it may refer to the Gospel which is now 
 partly concealed and opposed, and shall, one day, overcoming all obstacles, be 
 proclaimed to the entire world. The words contain an adagial meaning, conveying 
 to the Apostles, that the merit of their labours and sufferings for the Gospel, and 
 tlie hypocrisy of their enemies, shall, one day, be revealed to all men. 
 
 3. (See Matthew x. 26, 27.) 
 
 4. 5. (See Matthew x. 28.) 
 
 6, 7. (See Matthew x. 29-31.) 
 8, 9. (See Matthew x. 32, 33.) 
 
 10. (See Matthew xii. 31.) 
 
 11, 12. (See Matthew x. 18-20.) 
 
 13. St. Luke does not record the circumstances of this difference among the 
 brothers, nor the merits of the case which our Lord was called upon to settle ; nor 
 does he say whether both parties appealed to Him either as umpire, arbitrator, or 
 Judge — or only one party appealed to Him, on account of His influence among the 
 people. We need not suppose the party spoken of regarded our Lord as the promised 
 Messiah, who was to be the protector of the poor (Psalm lxxi. 1, 2). According to 
 the law of inheritance among the Jews, the first born was to obtain a double portion 
 of his father's property (Deut. xxi. 17). Some authors hold that in the case of 
 inheritance by the mother, the property was to be divided equally among all 
 (Selden de Success, in bona, c. 5, 6). 
 
 14. Our Lord, seeing that this man was more intent on earthly gain than on 
 heavenly treasures, or, on the attainment of these spiritual joys, of which He had been 
 treating, at once refuses to take up the case ; and in His reply, He denies, while repre- 
 hending this man for his unreasonable interruption, that it was any business of His to 
 interfere in such matters. They had civil judges to go to, to arrange their differences. 
 "Man" — a form of expression used to denote, He knew him not (chap. xxi. 58-60). 
 Our Lord does not here deny His j udicial power, or His right, or that of His Church — 
 in which point the Anabaptists err — to interfere if He pleased, since He was constituted 
 " King of kings and Lord of lords" <fcc, and He also gave His Church the plenitude of 
 His authority ; but, He here wishes to convey, that the primary end of His mission was 
 not to arrange temporal disputes, or to interfere in secular matters ; thus, teaching 
 His followers and the ministers of His Gospel, that spiritual matters should primarily 
 engross all their attention ; and temporal matters should be embarked in only as a 
 secondary concern, and subordinate, as means, to the spiritual and eternal welfare 
 of souls. He also desired not to favour the opinions of the carnal Jews, who expected 
 in their Messiah, a powerful earthly Prince and Conqueror. Circumstances do some- 
 times arise, rendering it imperative on those engaged in the Sacred Ministry, to 
 embark in temporal concerns, as a necessary means of advancing the spiritual 
 welfare of their people, and of averting great spiritual evils and dangers. 
 
 He who had come on earth for Divine purposes, properly declined meddling 
 in earthly strife, and having to judge the living and the dead, and to pass sentence 
 on them according to their deserts, He does not vouchsafe to be judge of lawsuits 
 
ST. LUKE, CHAP. XII. 137 
 
 and to act as umpire in regard to possessions (St. Ambrose, Lib. 7, in Luc. n. 121), 
 " Bene terrena despicit, qui propter divina descenderat," says the same Father (hie). 
 
 15. Taking occasion from this man's petition, which seemed to savour of avarice, 
 He now warns His followers against " all covetousness," not only as regai-ds the desire 
 of other men's property ; but, also as regards an excessive attachment to one's own. 
 Hence, the words, " all covetousness." " He said to them," His disciples and the crowd 
 that was present. It may be, He addressed the two brothers, if present, who were 
 contending about the inheritance. " Take heed and guard against all covetousness." 
 From the present case, take a lesson, and beware of all inordinate love for riches 
 and earthly possessions. " For a man's life," <fec. The happiness and prolongation 
 of man's life in this world are not brought about by the possession of riches ; but, 
 rather the contrary 1 that is to say, corroding cares and shortening of one's days, 
 owing to the temptations to commit excess, are produced by earthly possessions. 
 
 16. To illustrate His precepts on the subject of avarice, and to show the utter 
 folly of excessive attachment to the things of this earth and over-confidence in riches, 
 as the means of prolonging life, or rendering it happy, our Lord proposes a very 
 striking and startling similitude, founded on an event which might have happened, 
 or, at least, which was possible. 
 
 " The land." The Greek word means, "farm," or large number of fields, like 
 those of the men reproached by Isaias (v. 8). " Brought forth plenty of fruit," yielded 
 an abundant produce. 
 
 17. 18. The increase of riches produced not peace, but anxiety and disquietude. 
 St. Basil (Horn, de Avaritia), observes, that this rich man, in the midst of his riches, 
 felt all the disquietude of the poor, when they are in want of bread or necessary 
 subsistence. He never thought of bestowing his superfluities on the poor. His ears 
 were deaf to their cries. Instead of destroying his granaries to enlarge them, he 
 should have opened them to the poor, to feed the hungry, and like Joseph of old, 
 should have proclaimed to all who were in want to come and receive aid at his hands. 
 
 " And my goods," refers to those already stored there. " All things that are grown 
 to me," the increased produce of the present year. 
 
 19. " My soul," an emphatic expression for myself It refers to the prolongation 
 of his life. "My soul." The following is the soliloquy of this rich man with himself: 
 "for many years ;" but who promised him "many years," nay, a single day to enjoy 
 them? 
 
 11 Take thy rest," &c. Indulge in all kinds of animal gratification, and enjoy all 
 kinds of sensual delight, deny thyself no pleasure. " O, singular, egregious folly," 
 cries out St. Basil, " if you had the soul of a hog, what else could you enunciate 1 " 
 
 20. The rich man thus pondered secretly in his own mind ; for, " he thought within 
 himself" (v. 17). But, his thoughts were heard and examined in Heaven, which is 
 not slow in pronouncing judgment on him. " But God said to him," either by some 
 secret inspiration, or some sudden mortal stroke, sending him a mortal disease, which 
 was taking him out of life and thus showing his folly; or by an angel, " thou fool," 
 while thou hast not a day which thou canst call thine own, thou promisest thyself many 
 years, on which all thy calculations of long happiness are based. Such is the 
 
138 COMMENTARY ON 
 
 judgment, not of man, but of divine wisdom regarding him, and, indeed, it is not 
 difficult even for man, enlightened by faith to pronounce the same. 
 
 " This night." This very night on which thou dost calculate on a long life, " they 
 Require" a form of personal for impersonal, by no means rare, either in Greek or 
 Hebrew signifying, " shall be required" thy soul shall be required. It may also be 
 understood personally, of God and His angels. The angels, as ministers of God's 
 decree, by a just judgment, "require his soul." and cut short the thread of his life, 
 that very night. " Require that soul" about whose enjoyments during many long 
 years to come, the rich man was so solicitous. 
 
 " And whose shall the things be" &c. Certainly not thine own, since thy works 
 alone shall accompany thee. They may, possibly, come to some worthless heir ; to 
 the very man whom thou abhorrest most. Thou canst not say, to whom they may 
 fall, whether to stranger or relative, friend or foe (Ecclesiastes xi. 19). (Psalm 
 xxxviii. 7), "He knoweth not for whom he shall gather those things." 
 
 21. This is the moral conclusion from the above. Such shall be the end and sad 
 fate of him who, engrossed with acquiring and accumulating temporal wealth for his 
 own selfish purposes, for his own pleasure and gratification — "for himself" (only), is 
 opposed to " towards God " — is regardless of acquiring true riches for himself. " Not 
 rich towards God" rich in good works, which please God, especially in distributing 
 our wealth to the needy poor, His representatives on earth, and thus having our 
 treasures laid up in heaven. " Rich towards God" means rich in good works ; " rich " 
 in bestowing our goods on God, who will reward us liberally hereafter. The man 
 who makes God his heir, need not fear if suddenly called out of this life ; he is 
 prepared; he has sent his treasures before him, securely laid up for him in 
 heaven. The Greek word for " rich," irXovrwp, is a participle, signifying " making 
 himself rich in God," by the practice of those virtues, especially charity to the poor, 
 and by the acquisition of merits, which constitute riches in God. 
 
 22-28. (See Matthew vi. 25-32.) 
 
 29. "And be not lifted up on high" (fir/ utTtwptZltodt), is understood by St. Augustine 
 and others, to mean, should riches abound with you, be not, on that account, elated 
 or puffed up with pride. Similar is the Apostle's admonition, " Charge the rich of this 
 world not to be high-minded" (1 Tim. vi. 17). The Greek word, however, in the latter 
 place is different. It is, fit] v-^rjXotypovetv. Others give it the meaning of anxiously 
 fluctuating alternately, between hope and fear. The Greek word, which signifies 
 "to be lifted up," or, suspended, is allusive to the tossing of vessels high in air on the 
 lofty billows, and then descending to the very depths, an image of great anxiety (Bloom- 
 field). The words represent inconstancy of mind ; now, thinking of this ; then of 
 that; passing from thought to thought, and always aspiring to something higher, 
 suspended between conflicting hopes and fears. 
 
 32. " Fear not" Indulge not in excessive anxiety about your future sustenance, 
 or the necessary means of existence. il Little flock." The disciples of our Lord were 
 then few in number, of lowly condition, of little or no earthly consideration ; " little," 
 in comparison with the number of the reprobates ; " little," compared with unbelievers, 
 V little," on account af their humility. He terms them "flock," to show that He was 
 their Pastor ; they, the objects of His tenderest care and solicitude, and under the 
 special providence of His Heavenly Pather. 
 
ST. LUKE, CHAP. XII. 139 
 
 "For it hath pleased your Father." For, out of His own gratuitous goodness, 
 God, who is, in a special manner, "your Father" and loves you as His dearest 
 children, has been pleased "to give you a kingdom," to make you sharers in the joys 
 and honours of His heavenly kingdom, in case you persevere in serving Him 
 faithfully ; now, if He has done what is greater, will He not provide you with what 
 is of less consideration and less value — the necessary means of temporal existence? 
 Let the consideration of this heavenly kingdom destined for you, one day, relieve you, 
 of any inordinate fear of wanting the necessaries of life. 
 
 33. And in order to become more fit to inherit this heavenly kingdom in store for 
 you, to the attainment of which earthly possessions are an obstacle and a drawback ; 
 disencumbering yourselves of these obstacles, go, and " sell what you possess, and give 
 alms" give the produce to the poor and needy, following My example, and showing 
 you are not anxious about earthly goods, casting your care on God's providence. 
 This is merely a counsel of perfection, but not a strict precept. (Matthew xix. 21, &c.) 
 
 "Bags which grow not old," and allow not their contents to slip through and be lost. 
 "Bags that grow not old," are the bosoms of the poor, to whom alms are seasonably 
 given. "An unfailing treasure^" &c By works of piety and charity (see Matthew 
 vi. 20). 
 
 34. (See Matthew vi. 21.) 
 
 35. Having encouraged His followers to divest themselves of all solicitude about 
 earthly things, He now inculcates on all, constant vigilance in expectation of this 
 kingdom of God, which is not distant, but at hand. During the entire course of 
 your lives, " let your loins be girt." This is allusive to the customs of Eastern people, 
 men as well as women, who wore long flowing garments. They used girdles around 
 the waist, to shorten and draw up their flowing robes, when commencing any work, 
 performing any active service, or setting out on a journey. "And lamps burning in 
 your hands," to be ready at a moment. 
 
 36. "Like men who wait," &c. When servants are expecting their master home 
 from the wedding, which took place at night, they always had their garments 
 gathered up, and the lamps at hand, so as to attend to his call at once, without any delay. 
 This is, of course, allegorical. It denotes the constant, never-ceasing vigilance with 
 which we should prepare for our Lord's coming to call us out of life. We should 
 "have our loins girt," being always engaged in His service, doing whatever we do, 
 suffering whatever we are doomed to suffer for His glory, keeping Him before our 
 minds in all things, having the lamp of faith trimmed with the oil of good works, 
 unlike the foolish virgins, whose lamps were not properly or sufficiently trimmed 
 in this way, at the last moment, not having their faith enlivened by charity. 
 
 37. "Blessed." In the allegorical sense, blessed with an eternal crown of glory, 
 with an abundance of never-ending delights, which it has not been given to the mind 
 of man to contemplate. 
 
 " He shall gird Himself," &c. In the literal sense, it is a thing which very 
 seldom occurs, that the master ministers to his faithful servants. However, our Lord 
 supposes it to happen, that a generous master, after having himself enjoyed the 
 pleasures of a banquet, and finding his servants ready to attend to his call on his 
 return, would himself in turn, prepare them a banquet in reward for their fidelity, 
 
140 COMMENTARY ON 
 
 serve and wait on them. At all events, the parable or illustration is meant to convey 
 the generosity with which God will reward His faithful servants, whom He shall 
 make partakers of His bliss in His heavenly kingdom. 
 
 38. "Second . . . third watch." (See Matthew xiv. 25). In the parable, there is 
 no mention of the first or fourth watch ; because, the first was too early an hour for 
 returning from a banquet ; the fourth, too late. The usual hours for returning are 
 mentioned. The example is meant to convey to us, that we may be called to an 
 account at any period of life, and that whenever called, even should He delay His 
 coming, we should be always found watching and ready, persevering in good works, 
 without ceasing or intermission (as in Luke xxi. 34-36). 
 
 39. He now, by another parable, points out the necessity of unceasing vigilance, 
 on account of the uncertainty of the time of His coming, and also on account of the 
 punishment of neglect. We should be always ready, owing to the uncertainty of the time 
 of His coming, lest we should be surprised, like the householder, who neglected watching 
 against the attack of the nightly thief. It is supposed in the Greek reading, which 
 is in the past tense, rjhei — typi\yopr\aiv — a<pr}ice>>, " had known, would have watched, 
 would not have suffered his house," <fcc. — that the house had been robbed, and its goods 
 rifled. His goods were rifled ; because not knowing the time of the thief's approach, 
 he did not watch. Hence, we should be constantly on the watch for our Lord's 
 coming, lest we be found unprepared ; for, to those, who watch not, He shall come 
 like the nightly thief (see Matthew xxi v. 42-44). 
 
 41. "Peter said to Him" &c. Peter knew that he and the other Apostles were 
 appointed as householders in charge of the family of God ; that several things were 
 said, which seemed to apply to them exclusively : " little flock" (v. 32) ; "He shall gird 
 Himself," &c. (v. 37). But the vigilance applied to all ; hence, his question. Whether 
 the above exhortations to vigilance did not apply to others as well as to those 
 entrusted with the care of the family, our Lord, without directly answering Peter, 
 conveys in the following, that while it concerned all, it specially applied to the Apostles 
 and prelates of the Church, whose responsibility is greater, and whose accounts are to 
 be demanded with greater exactitude, " to whom much hath been given," &c. (v. 48). 
 
 42, 44. (See Matthew xxiv. 45-47.) 
 45, 46. (See Matthew xxiv. 48-51.) 
 
 47, 48. To the above, our Lord subjoins another parable, showing the different 
 degrees of punishment to be inflicted on offenders according to the lights they received 
 and the graces they abused ; this served as an answer to Peter, and showed him, that 
 the Apostles were principally concerned, in what He had been saying, owing to their 
 great graces and privileges. " And did things worthy of stripes." This supposes that it 
 is not for voluntary ignorance, but, for positive offences the party is to be punished 
 — offences, no doubt, less grievous than those of the man, who received greater 
 light, and had greater knowledge of his Master's will. No doubt, all have some 
 knowledge of God's will. Prom the light of reason, all know the leading principles 
 of the law. But, some are favoured with greater lights than others, and the punishment 
 of their crimes, cceteris paribus, greater, unless the heinousness of the crimes of the 
 less enlightened, of themselves far exceeded the sins of the enlightened. 
 
 " To whom much hath been given," &c. These are general assertions, conveying 
 general truths, easily comprehended even in reference to human affairs. " Mitch 
 
ST. LUKE, CHAP. XII. HI 
 
 given," may refer to gift? conferred for one's own use and sanctification. "Committed 
 much," probably, refers to gifts conferred on men, confided to their care and govern- 
 ment, for the benefit of others. 
 
 49. " / am come," &c. These words may have been spoken by our Lord at a 
 different time, from the foregoing ; and we need not trouble ourselves, with tracing 
 any consecutive connexion between them ; as St. Luke is wont to string together 
 several things spoken by our Lord on different occasions. Others (Jansen. Ganda-v.) 
 trace a connexion in this way; our Lord had been, in the foregoing, encouraging the 
 Apostles to the faithful performance of their duties, from the consideration that they 
 were His stewards, the dispensers of His goods — an office entailing the heaviest 
 responsibility. He now points out what He expects from them, and how they are 
 to dispense His goods, viz., in propagating the Gospel ; in suffering for it ; thus, 
 producing abundant fruit. 
 
 By "fire" some understand the Holy Ghost and His gifts ; especially charity, 
 fervour, zeal (Cant. viii. 6), and to this, the Church refers, on the Saturday after 
 Pentecost " illo nos igne . . . quern Dominus noster, misit in terram et voluit 
 vehementer accendi," and this fire of Divine love embraces the fire of tribulation also. 
 The Apostles inflamed with Divine love, braved and overcame all tribulations and 
 sufferings, in the cause of the Gospel, of which our Lord forewarned them, as near 
 at hand (A. Lapide). Others understand it, of the fire of Evangelical preaching, 
 which the Holy Ghost inflames. Hence, he descended on the Apostles, about to 
 enter on this duty, in the form of tongups of fire. This Evangelical preaching, unlika 
 the Old Law, or any human doctrine, which is cold and inoperative, set in a blaze 
 the hearts of men ; pervading all places, it purged the elect, and fired the impio' ..s 
 with an unjust hatred against the Gospel (Psalm cxviii.) " ignitum eloquium tuum," ic 
 " Sermo Domini ut ignis exestuans in cordo meo" (Jereni. xx. 9). This fire our Lord 
 brought from heaven, and He wished His Apostles to enkindle it on throughout the 
 earth (Jansen. Gandav.). 
 
 Others, understand it of the fire of persecution, which they say is more in accord- 
 ance with the context, "/ have a baptism," &c. According to these, our Lord wishes 
 to fortify His Apostles against the persecutions they were to be subject to. And to 
 inspire them with greater fortitude, He says, He Himself was the first to pass through 
 the ordeal. In the same sense, He says, He came to bring "not peace, but the sword" 
 (Matthew x. 34) ; and He predicts, that, considering human depravity, the preaching 
 of the Gospel would be the occasion of great divisions, of great sufferings and perse- 
 cutions, for those who preach and for those who embrace it. It was, however, by such 
 sufferings and persecutions, that, our Lord meant to break down the power of Satan. 
 These alone were the means for securing heaven. This is the meaning of "fire" in 
 many parts of Scripture (Psalm lxv. 12; Isaias xliii. 2; Ecclesias. li. 6). This is the 
 interpretation of Tertullian, followed by Maldonatus, Calmet, Lucas, Brugensis, &c. 
 
 " And what will I?" &c. I am anxious that these embers of charity be enkindled 
 in the hearts of all men, or that these sufferings and persecutions — the portion of my 
 elect — be enkindled everywhere by the preaching of the Gospel, when my Apostles 
 shall enter the lists with the enemies of man, the world, the devil, and the flesh, and 
 shall have to suffer in consequence, persecutions which await myself in the first 
 instance, and await all, who wish to live piously here below (1 Tim. hi. 12). But, 
 it is by means of the sufferings which my followers bravely endure, the powers of the 
 enemy are to be utterly defeated and destroyed. 
 
 Instead of, "what will I but that it be enkindled" (Vulgate), "quid volo nisiut 
 
142 COMMENTARY ON 
 
 accendatur?" in the greek it is, " what will I, since it has been already enkindled'' 
 el 7}hr) avr)<pdr). This is interpreted by some, thus: Since it has been already enkindled 
 in the hearts of my disciples and throughout Judea — " what will I" but that it be 
 enkindled still more, throughout the earth 1 According to this interpretation, adopted 
 by St. Cyril and by Cajetan, the sentence, as it stands, is imperfect till the words, " but 
 that it be enkindled" &c, are added, to complete the sense. By others (Theophylact, 
 ifec), they are interpreted thus : Since it is aheady enkindled, I have no other wish. 
 In this is implied the desire that it be more and more enkindled. Of the words under- 
 stood in this sense, the Vulgate " quid volo," &c, is a clear impression. My only desire 
 is, that this fire which I sent upon the earth be enkindled more and more by you in 
 every place. Euthymius interprets it thus : If the fire which I came to send be 
 enkindled, as it really is in you, what more do I desire in this world ? What more 
 am I waiting for ? The time for returning to my Father is, therefore, just at hand 
 
 50. "And I have a baptism," &c. For, "and," the Greek is, Be, but, as if He 
 said ; but before this fire, — whether understood of Divine love or suffering, — can be fully 
 scattered on the earth, I must first suffer, in order to give an example of suffering to 
 others, and induce them to scatter the fire of persecution throughout the earth after my 
 example — or to scatter this fire of divine love; since it is, by My blood of the cross, 
 that the fire of Divine love and charity is to be lit up, as well by the grace which 
 My suffering merited, as by the considerations which it suggests in the mind of all 
 men. "Baptism" signifies suffering; because, our Lord was to be fully immersed 
 in His own blood, as the body in baptism is immersed in water; and He was baptised 
 in another sense; because, He was to be wholly immersed, plunged in suffering, "as 
 the man of sorrows, and acquainted with infirmities." Moreover, water, according to the 
 prevalent notions, was expressive of suffering. (See Matthew xx. 22, &c.) 
 
 "And how am I straitened ?" &c. These words express not His fears, as is supposed 
 by some, but his anxious, longing desire to redeem mankind by His sufferings and 
 death of the cross. As " hope deferred afflicts the soul" (Proverbs xiii. 12); so also, 
 do deferred desires. Our Lord thus anxiously wished for His own death, not for 
 His own sake, but for ours, to save us from sin and to satisfy His Father's justice. 
 His fear of death at His Passion took place in the inferior part of His soul; 
 the present desire, in the superior (see Matthew xxvi. 38). 
 
 51. As the fire which our Lord came to scatter on the earth, would be the occasion 
 of disturbances, divisions and persecution, He forewarns His disciples of this in time, 
 lest they should be hereafter disturbed. (See Matthew x. 34, &c.) 
 
 52. 53. "Henceforth," After the promulgation of the Gospel, where union reigned, 
 such as can exist among unbelievers. " Five shall be divided, three against two." 
 (53.) "Shall be divided." When three of five embrace the faith, they shall be 
 divided against the two unbelievers ; and this will of course reciprocally provoke, or 
 rather entail the division of two against three; or if two embrace the faith, while 
 three remain in a state of infidelity, the result shall be the same. The "five" are 
 "father" "mother" "son," " daughtr" "daughter-in-law." For "mother" includes 
 the relation of " mother-in-law " towards her son's wife, supposed to be living in the 
 same house. Our Lord here predicts the most dreadful domestic divisions between 
 those most closely united, in consequence of the spread of the GospeL when one 
 party would give up every earthly feeling and his natural affections sooner than 
 abandon the faith, while unbelievers shall rage against those who, embracing the 
 faith of Christ, have abandoned the false religion of their fathers. 
 
ST. LUKE, CHAP. XII. 143 
 
 54, 55. "A cloud rising out of the west" is a certain prognostic of rainy weather, 
 "you say" from observation and past experience, "cmd so it happeneth," generally 
 (see 3 Kings xviii. 44). 
 
 56. (See Matthew xvi. 3.) "Hypocrites." In this He points to the Scribes and 
 Pharisees, many of whom, with their followers, were probably among the "multitudes" 
 whom our Lord addresses here (v. 54). These "hypocrites" owing to their 
 voluntary blindness, disguising from themselves the truth of what they saw, and 
 inflated with a vain idea of their Jewish justice, refused to submit themselves to 
 the justice of God, condemning them by the mouth of Jesus Christ, who had only 
 in view their correction. Although well versed in judging rightly of sensible things, 
 they were blind to. the important concern, relating to the coming of Christ and its 
 signs, contained in the prediction of the prophecies regarding Him. 
 
 57, 58. According to some Expositors (Ven. Bede amoDg the rest), our Lord, in 
 these words, anticipates or answers an objection which the illiterate crowd might 
 raise against their knowing the Messiah from the signs alleged, on the ground, 
 that they were utterly ignorant of Scripture and the prophecies. From their own 
 consciences and from natural reason, aided by grace, which God refuses to none who 
 ask it, they should know, that He who performed the works whereof they were 
 witnesses, which no other man did, was the expected Messiah ; and they should judge 
 justly of what is fit and proper regarding Him. According to this interpretation, there 
 is reference here to the foregoing. What follows would be a different argument or 
 subject altogether. From the Greek, however, which runs thus : " For when thou goest 
 with thy adversary," &c, it would seem rather to be connected with what follows, 
 and to have reference to man's reconciliation with God, while there is time, which 
 is illustrated by a human example drawn from the conduct or mode of acting on the 
 part of men when about to appear in judgment before an earthly judge. The 
 example does not seem to have reference to the same thing or occasion spoken 
 of (Matthew v. 25.) For, here, there is question of reconciliation with God; there, 
 with our neighbour. The words would then mean : why do you not judge, from 
 what occurs among yourselves, from what you are wont to do in human transactions, 
 of what it is right and just for you to do in reference to spiritual and eternal 
 interests, in the work of reconciliation with God, which is now presented to you by 
 me. (58). For when there is question of human obligations and debts, real or per- 
 sonal, if about to be brought before a judge, what do you do ? Do you not arrange 
 with your adversary on the way to the trial, in order to escape a greater punishment 
 and loss ? So should you make peace with God by penance and faith in Me, His 
 Eternal Son, before the day of just retribution and vengeance arrives, and irreparable 
 ruin befal you. 
 
 59. (See xMatthew v. 25, 26.) 
 
144 COMMENTARY ON 
 
 CHAPTER XIII. 
 
 ANALYSIS. 
 
 In this verse, after referring to a signal punishment inflicted on some Galileans, our Lord 
 explains in what light we are to regard God's judgments, and shows the necessity of penance for 
 all (1-5). The barren fig tree (6-9). The healing of the crooked woman on the Sabbath day, and 
 His crushing reply, on the occasion, to the rider of the synagogue (10-17). The parables of the 
 mustard seed and of the leaven (18-21). The strait-g'ate — the rejection from God's kingdom of the 
 Jewish people (22-30;. His reply to those who warned Him of Herod's designs (31-34). His 
 lamentation over Jerusalem (34-35). 
 
 TEXT. 
 
 A ND there were present at that very time some that told him of the Galileans, whom 
 blood Pilate had mingled with their sacrifices. 
 
 2. And he ansivering said to them : Think you that these Galileans were sinners 
 above all the men of Galilee, because they suffered such things f 
 
 3. No, I say to you : but unless you shall do penance, you shall all likewise perish. 
 
 4. Or those eighteen upon whom the tower fell in Siloe, and slew them : think you 
 that they also were debtors above all the men that dwelt in Jerusalem. 
 
 5. No, I say to you : but except you do penance, you shall all likewise perish. 
 
 6. He spoke also this parable : A certain man had a fig-tree planted in his vineyard, 
 and he came seeking fruit on it, and found none. 
 
 7. And he said to the dresser of the vineyard: Behold for these three years I come 
 sec king fruit on this fig-tree, and I find none. Gut it down therefore ; why cumbereth 
 it the ground ? 
 
 8. But he answering said to them : Lord, let it alone this year also, until I dig 
 about it, and dung it. 
 
 9. And if happily it bear fruit ; but if not, then after that thou shalt cut it down. 
 
 10. And he was teaching in their synagogue on their sabbath. 
 
 11. And behold there was a woman who had a spirit of infirmity eighteen years ; 
 and she was bowed together, neither could she look upwards at all. 
 
 1 2. Whom when Jesus saw, he called her unto him, and said to her : Woman, 
 thou a/rt delivered from thy infirmity. 
 
 13. And he laid his hands upon her, and immediately she tvas made straight, 
 and glorified God. 
 
 14. And the ruler of the synagogue (being angry that Jesus had healed on the 
 sabbath) answering said to the multitude : Six days there are wherein you ought to 
 work. In them therefore come, and be healed ; and not on the sabbath-day. 
 
 15. And the Lord answering him, said : Ye hypocrites, doth not every one of you on 
 the sabbath-day loose his ox or his ass from the manger, and lead them to water ? 
 
 16. And ought not this daughter of Abraham, whom Satan hath bound, lo, these 
 eighteen years, be loosed from this bond on the sabbath-day t 
 
 17. And when he said these things, all his adversaries were ashamed: and all 
 the people rejoiced for all the things that were gloriously done by him. 
 
 18. He said therefore ; To what is the kingdom of God like, and whereunto shall 
 I resemble it ? 
 
 19. It is like to a grain of mustard-seed, which a man took and cast into his 
 garden, and it grew, and became a great tree, and the birds of the air lodged in 
 the branches thereof. 
 
 20. And again he said: Whereunto shall I esteem the kingdom of God to be like ? 
 
 21. It is like to leaven, which a woman took and hid in three measures of meal, 
 till the whole was leavened. 
 
ST. LUKE, CHAP. XIII. 145 
 
 22. And he went through the cities and totvns teaching, and making his journey to 
 Jerusalem. 
 
 23. And a certain man said to him: Lord, are they few that are saved? But he said 
 to them : 
 
 24. Strive to enter by the narrow gate : for many, I say to you, shall seek to enter, and 
 shall not be able. 
 
 25. But when the master of the house shall be gone in, and shall shut the door, you shall 
 begin to stand without, and knock at the door, saying, Lord, open to us ; and he answering 
 shall say to you, I know you not whence you are : 
 
 26. Then you shall begin to say : We have eaten and drunk in thy presence, and thou 
 hast taught in our streets. 
 
 27. And he shall say to you: I know you not whence you are: depart from me, all ye 
 workers of iniquity. 
 
 28. Thare shall be weeping and gnashing of teeth ; when you shall see Abraham and 
 Isaac and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust 
 out. 
 
 29. And there shall come from the east and the west and the north and the south; and 
 shall sit down in the kingdom of God. 
 
 30 And behold, they are last that shall be first, and they are first, that shall 
 be last. 
 
 31. The same day there came some of the Pharisees, saying to him: Depart and get 
 thee hence, fur Herod hath a mind to kill thee. 
 
 32. And he said to them: Go, and te 11 that fox, Behold I cast out devils, and do 
 cures to-day and to-morrow, and the third day I am consummated. 
 
 33. Nevertheless 1 must walk to-day and to-morrow and the dag following, because it 
 cannot be, that a prophet perish out of Jerusalem. 
 
 34. Jerusalem, Jerusalem, that killest the prophets, and stonest them that are sent to 
 thee, how often would I have gathered thg children as the bird doth her brood under her 
 wings, and thou wouldst not t 
 
 35. Behold your house shall be left to you desolate. And I say to you, that you 
 shall not see me till the time come, when you shall say: Blessed is he that cometh in 
 the name of the Lord. 
 
 COMMENTARY. 
 
 1. " And there were present." The Greek — -n-aprju-av — signifies, " there came up," as 
 in Matthew (xxvi. 50), M at that very time" while our Lord was delivering th6 
 discourses referred to in the preceding chapter, " some that told Him of the Galileans, 
 whose blood Pilate had mingled with their sacrifices" with the blood of their sacrifices. 
 This is a bold, figurative form of expression, signifying " whom Pilate slew while 
 they were attending at sacrifice," an occurrence of an atrocious nature, generally 
 regarded as a clear manifestation of God's wrath towards sinners, whose guilt must 
 have involved special enormity. Who these Galileans were, or when or wherefore 
 the occurrence referred to took place, is not recorded. Commentators generally 
 understand the Galileans to be certain seditious followers of Judas of Galilee, called 
 the Gaulonite, whose chief error was, that the Jews, as being the chosen people of God, 
 owed allegiance to God alone, as their king, and that it was unbecoming in them to 
 yay taxes, or show any marks of allegiance to the Romans, who were Pagans and 
 unbelievers. Judas himself miserably perished in his rebellion ; and his adherents 
 irere dispersed by Quirinus (Acts v. 37). His followers survived him up to the time 
 
 K 
 
146 COMMENTARY ON 
 
 of our Redeemer, as we are informed by St. Jerome (c. 5 ad Titum), and by Josephus ; 
 and these gave expression to the seditious sentiments entertained by their founder. It 
 is thought they gave utterance to these disloyal sentiments on the occasion here 
 referred to, while sacrifices were offered up in the Temple, iu punishment of which 
 they were put to death in the very Temple by Pilate, who had his soldiers close by in 
 the fort Antonia, and sternly crushed, with a firm hand, such attempts at revolution. 
 This is the interpretation, or, rather, opinion, commonly adopted. Some, however, with 
 Maldonatus, understand the occurrence to refer to the slaughter of some Samaritans at 
 a village named Taribatha, at the foot of Mount Garazim, which they were about to 
 ascend, under the guidance of an impostor, v-ho promised to show them the sacred 
 vessels buried there by Moses. On this occasion, Pilate had possession of the hill 
 before them, with his forces, horse and foot, and slew them (Josephus Antiq. Lib. 
 18, c. 7; Hegesippus, Lib. 2, do. excid. Jerusalem). But these authors make no 
 mention of sacrifices. However, the people mentioned here are called Galileans, and 
 not Samaritans, and the Galileans were scrupulously exact in offering sacrifice in the 
 Temple of Jerusalem only. Moreover, Pilate's jurisdiction did not comprise Galilee 
 Hence, it is in the Temple of Jerusalem, this occurrence must, on some occasion, 
 have taken place. Others refer it to different occasions; but, the first opinion 
 seems the more probable. It is likely that the event was of very recent date, and that 
 these men who announced it to our Lord, implied that the sufferers must have been 
 guilty of sins of peculiar enormity ; or, they may have in view to elicit from Him, 
 as in the case of the man born blind (John ix.), what grievous sins these Galileans 
 had committed to draw down on them such signal punishment. For, from our 
 Lord's answer (next verse), correcting their erroneous notions on this point, they 
 seemed to think, that the infliction of grievous and extraordinary punishment 
 (which, though apparently fortuitous in the course of human events, is fixed and 
 determined by the providence of God), was a proof of enormous and exceptional 
 crime on the part of those so punished (Acts xxviii. 3, 4). The Jews were greatly 
 addicted to these views (John ix. 2, 3). Against this false notion, the argument of 
 the whole book of Job is specially directed. 
 
 2. Our Lord combats this false opinion, and shows them, that exceptional punish- 
 ment is not always a proof of exceptional guilt ; that God, out of a large number oi 
 sinners equally guilty, selects some for signal punishment, as is often done in the 
 decimation of an army, as a warning and lesson to the rest, although all may be 
 equally deserving of punishment ; and from this, He takes occasion to inculcate on all 
 the necessity of penance, if, being equally guilty, they wish to escape the like fate. 
 He admits that these Galileans met with deserved punishment for their sins — 
 although in some cases it happens that the just are visited with great temporal 
 calamities, to test their virtue and increase their merit — and He proclaims that His 
 hearers were equally guilty and deserving of equally great punishment. In truth, God 
 by an effect of His goodness, punishes in this life, those whom He wishes to spare in 
 the next ; and, on the other hand, He allows the wicked to enjoy the fruits of their 
 miquity here, reserving them, as the victims of His everlasting wrath in hell 
 (Job xxi. 9-13; xii. 6). 
 
 3. "Likewise," all, without exception, shall be punished, if not in this world, most 
 certainly, in the world to come ; or, in a most miserable manner, even if different in its 
 mode of execution, " mors peccatorum pessima." " Likewise," while certainly involving 
 eternal death to all unrepenting sinners, likely, refers to the same kind of punishment in 
 
ST. LUKE, CHAP. XTIT 147 
 
 store for many whom our Lord addressed. For, we learn from Josephus (and likely our 
 Lord had this in view), that under the government of Cumauus, 20,000 Jews were 
 destroyed about the Temple (Antiq., Lib. xx. c. 5) ; that, when the Idumeans were 
 admitted by the Zealots into Jerusalem, 8,500 of the High Priest's party 
 were destroyed; so that "the entire Temple overflowed with blood " (De Bel. 
 Jud., Lib. iv., c. 5) ; that the three ruling factions, who domineered in the city, 
 before the Romans were admitted, had "everywhere polluted the Temple with 
 slaughter;" that the priests were slain while sacrificing; that several of those 
 who came to worship were slain in presence of their sacrifices ; the dead bodies 
 of foreigners and natives were indiscriminately heaped together, and the altar 
 polluted with their blood. (De Bel. Jud., Lib. vi., c. 5, &c.) 
 
 4, 5. The occurrence here recorded is not described anywhere else. " Siloe," 
 was a fountain in the south-east of Jerusalem, at the foot of Mount Sion, from which 
 water was supplied to the city (Nehemias iii. 15 ; John be. 7). It had a lofty tower 
 quite near it, on the city walls. On some occasion of very recent date, and still fresh 
 in the recollection of our Lord's hearers, this tower fell and killed eighteen men, who 
 were there at the time, manifestly inhabitants of Jerusalem. " JVere they debtors above all 
 the men that dwell in Jerusalem ?" These were signally and justly punished for crimes, 
 in the perpetration of which the other inhabitants of the city were equally guilty. 
 They were punished as a warning and lesson to those who were mercifully spared. 
 Our Lord adduces this second example, to show the Jews that they were debtors to 
 Vhe Divine justice on account of their sins, as well as the Galileans, of whom mention 
 was made above. (5.) He declares, that those punished were not greater sinners, nor 
 were they greater debtors to Divine justice, than the rest of their fellow-citizens, 
 whom God mercifully spared. But unless the latter do penance, they " likewise" 
 shall, without exception, or, in the same way, be punished, certainly hereafter; and, 
 very probably, even in this life. Forty years after this, vast multitudes of the 
 Jews were killed under the falling towers and walls of their city. (Josephus de Bel. 
 Jud., Lib. vi., &c.) 
 
 6, 7. Our Lord had menaced them, that unless they did penance, and produced 
 fruits worthy of penance (iii. 8), they would all perish. He illustrates their condition, 
 and the punishment that ultimately awaits them, by the parable of the fig-tree. 
 The fig-tree bore no fruit ; neither did they perform good works; the owner waited 
 patiently three years ; so does God wait for them ; the fig-tree having become 
 utterly useless, is cut down ; so shall they. 
 
 " Three years" If the fig-tree after failing for two years, brings forth no fruit 
 the third year, it never yields. This parable is accommodated by some Commentators 
 to the Jewish synagogue. But, the illustration applies to all unrepenting sinners, 
 whose final doom is represented by that of the fig-tree in the parable. 
 
 8, 9. These verses contain the ornamental parts of the parable. They, at the 
 same time, convey to us an idea of the great patience and long-suffering of God in 
 regard to impenitent sinners, with whom He bears, and to whom He repeatedly 
 tenders His graces and loving invitations to return to Him by penance, and by 
 the performance of good works. 
 
 10. " And He was teaching" means, He was in the habit of teaching — " in their," o^ 
 (as in Greek) " in one of their synagogues" — "synagogue, on the Sabbath." On the Sabbath 
 days, the Jews assembled in their synagogues, for the purpose of having the Sacred 
 
148 COMMENTARY ON 
 
 Scriptures explained, and of prayer, as Christians frequent their churches, on 
 Sundays and holidays (see Matthew iv. 23). Our Lord avails Himself of the public 
 occasion of their assembling in the synagogue to perform the miracle here recorded. 
 
 11. "A spirit of infirmity," an inveterate infirmity caused by an evil spirit (v. 16). 
 " Eighteen years" of an inveterate nature and incurable by human skill. Evil spirits, 
 by Divine permission, cause diseases and bodily harm in many instances (Job ii. ; 
 Psalms lxxvii. 49; xc. 6; Mark ix. 5; Luke iv. 33). " Bent down," &c. She 
 almost crept along the ground. 
 
 12, 13. Our Lord rarely -worked miracles, unasked. Here, with the view of 
 reprehending the superstition of the Pharisees, in regard to Sabbatical observances, 
 for which reprehension He saw that the murmuring about to take place, would furnish 
 a befitting occasion -He calls the woman to Him, and viewing her with the eyes of 
 mercy, lays His hand upon her, which indicates His power, and He pronounces her 
 cured ; He Himself, by His Almighty power, curing her, at the same time. "Loosed from 
 thy infrmity." Loosed, because her sinews and muscles had been hitherto contracted. 
 "Immediately she was straight," the curvature was gone, and she assumed her natural 
 straightnessofbody. She "glorified God '" acknowledging and loudly proclaiming the 
 intervention of Divine power in her favour. No doubt, the multitude present, joined 
 her in doing so. 
 
 14. " The ruler of the synagogue," one of the presidents of the synagogue, speaking 
 in the name of the rest. It seems there were several rulers in each synagogue, no 
 doubt, with due subordination (Matthew ix. 18; Mark v. 22 ; Acts xiii. 5, 15). " Being 
 angry," or affecting to be so. 
 
 " That Jesus had healed," miraculously effected a cure, without human appliances, by 
 the sole operation of His power. His anger was ostensibly caused by his great zeal 
 in regard to what he affected to consider as a violation of the Sabbath publicly, in 
 the very synagogue, where the ordinances of the law are inculcated; but, in reality it 
 proceeded from envy, and the knowledge that a miracle thus publicly performed 
 would redound to the glory of our Lord. 
 
 "Answering said to the multitude." Our Redeemer had frequently before this 
 chastised the Pharisees for their ignorance and hypocrisy. Fearing a similar 
 castigation, the man addressed not our Lord, but the multitude. He would rather 
 see the wretched woman for ever suffering and bent to the earth, than see our Lord 
 glorified by curing her. 
 
 15. " Ye hypocrites," who affect sanctity which you do not possess ; — in this case, 
 they affected zeal for the law, when envy alone influenced them (see Matthew vii. 5 ; 
 xv. 7). — He addresses the Ruler and those who shared in his sentiments. He 
 exposes them by a reference to their own mode of acting, in certain cases, on the 
 Sabbath day. 
 
 16. He shows that the cure of the woman was not a servile, but a Divine work, 
 most worthy of the Sabbath, as it tended to glorify God, the Lord of the Sabbath. 
 Every word is emphatic, and shows the indignity of preferring a brute beast to a 
 human being. The antithesis is most marked, between "the daughter of Abraham" and 
 " an ox or ass-" the loosing of spiritual bonds in a human being, and the corporal 
 loosing of a brute animal ; the length of time this woman had been suffering, 
 "eighteen years," and the few hours the brute animal had been bound; the loosing 
 of the animal required time and labour; that of the woman was performed, in an 
 
ST. LUKE, CHAP. XIII. 149 
 
 instant ; the woman was restored to perfect health and sanctity, the beast was 
 only watered for the time (A. Lapide). "Loosed from this bond," so grievous and 
 afflicting. 
 
 17. " Were ashamed" because, being convicted of calumny, and unable to make 
 any reply, the exposure of their dishonesty and ignorance rendered them subjects of 
 derision. 
 
 18,19. "Therefore" being inferential, conveys, that as our Lord after con- 
 founding His enemies, inspired the people with confidence, He deemed this a fitting 
 occasion for speaking to them with profit concerning His kingdom, and for proposing 
 illustrative parables to draw them towards it (see Matthew xiii. 31, 32). 
 
 20, 21. (Matthew xiii. 33.) 
 
 22. It is not necessary to trace a connexion between the several events recorded 
 by the Evangelist. Here, however, the connexion seems to be, that our Lord having 
 in the above referred to the amplitude of His kingdom (v. 19), now shows that but 
 few enter it, as appears from the answer given by Him to a certain man, who 
 interrogated Hi, a when passing "through the cities and towns" on His way to 
 Jerusalem. Likely, there is reference here to the towns and cities of Judea, whither 
 Ho had sent His seventy-two disciples before Him. He speaks of the cities, &c, of 
 Judea and Perea also (v. 31) ; for, Herod's jurisdiction lay in Galileo and Perea. 
 Probably, He was making his way to Jerusalem, to attend some festival ; it is not 
 known for certain which festival may be referred to. 
 
 23, 24. As He was journeying, "a certain man" who heard Him discoursing 
 concerning eternal salvation, "said to Him." Our Lord declines answering the idle 
 question regarding the number of those saved. He, however, gives a practical and 
 tiseful reply regarding the mode of securing eternal salvation, and insinuates that 
 but few adopt the necessary means, and, by pursuing the rugged course of penance, 
 
 enter on tho narrow road of virtue ; so that but few consequently are saved. " Strive." 
 The Greek word, aywvi&o-fle, is a strong term, implying great exertion. " Many 
 skill seek to enter " the kingdom of glory, " and shall not be able" because they 
 neglected to enter on the narrow and rugged road of virtue, which alone conducts 
 to it. The few comparatively saved are understood by some, to be spoken of the 
 entire human race, the great majority of whom are infidels, and are thus outside 
 the Church, and consequently outside the way of salvation. But, whether the greater 
 number of the members of the Church are saved or damned, it is hard to say. 
 Some hold the former opinion, because the greater number receive the Sacramenta 
 at death ; others, the latter, on account of the lives of Christians so little in accordance 
 with their Christian profession. St. Augustine's rule is, as men live, so they die. 
 The views of St. Chrysostom (Horn. 40, ad Populum Antioch), and of St. Augustine 
 (Lib. 4, contra Cresconium, c. 53), are alarming. They seem very harsh and impro- 
 bable (see Matthew vii. 14, Commentary on.) 
 
 25. Our Lord follows up the subject of exclusion from the kingdom of heaven in 
 the subjoined parable, which, in its literal sense, peculiarly applies to the Jews, who 
 saw our Lord on earth. " Ate and drank in His presence," &c. In its application, it 
 embraces all Christians, who shall earnestly desire, and shall call in vain for 
 
150 COMMENTARY ON 
 
 admittance ; and it is conveyed, that calling him Lord, or alleging past relations of 
 familiarity will not avail, if they neglected good works. In that case, He shall neither 
 know nor acknowledge them. In the parable, " the Master of the louse" represents 
 our Lord Himself; and, although it strictly refers to the Jews in the first instance, 
 it may, by accommodation, be referred to all Christians who, in a still higher sense 
 can say, when they approach the holy table, " we have eaten and drunk" &c. 
 
 26. "But when." The Greek means, "but, from the time," or, "when once He 
 shall be gone in," &c. For, "shall be gone in" the Greek is iycpdrj, "has risen 
 *W to go and see that the doors are properly secured (Matthew xxv. 10). 
 
 27. (See Matthew vii. 22, 23.) 
 
 28. 29. (See Matthew viii. 11, 12.) 
 
 30. (See Matthew xix. 30; xx. 16.) 
 
 31. " The same day," on which He delivered the preceding discourse, and alluded 
 to the transferring of the Gospel from the Jews to the Gentiles. 
 
 "Some of the Pharisees," who were found scattered through every part of Judea 
 and Galilee. These were the greatest enemies of our Lord, and against them, He 
 never fails to hurl His most unsparing denunciations, publicly reproaching them with 
 their hypocrisy, envj r , avarice, &c. (Matthew xxiii. 13-36.) On this occasion, these 
 hypocrites, stung with envy at our Lord's preaching, and maddened at His success 
 among the people, who were becoming alienated from themselves, affect benevolence 
 towards Him,.for whose death they were really anxious. They tell him " to depart." 
 " For Herod hath a mind to hill thee." This probably occurred in Perea. Others, with 
 Maldonatus, think it occurred in Galilee. It is, however, to be borne in mind, that 
 the Evangelist had already referred to our Lord's departure from Galilee (ix. 52 ; 
 Matthew xix. 1). It may be, that the Evangelist here recapitulates his former 
 narrative. Some hold that the Pharisees themselves feigned and concocted this, and 
 that it was utterly untrue; inasmuch as Herod was most anxious to see our Lord, and 
 was greatly pleased when, at His Passion, He was sent to him by Pilate. It may, 
 however, be, that Herod, who was a perfect master of dissimulation, as he seemed to 
 show respect for the Baptist (Mark vi. 20), though he afterwards put him to death, 
 entertained feelings of aversion for our Lord, for having borne testimony to the innocence 
 of John, and would be glad to make away with Him, although affecting respect and a 
 desire to see Him. Some infer from our Lord's answer, telling them to go back and 
 tell Herod his answer (32, 33), that the Pharisees and Herod had a previous under- 
 standing on the subject, and that Herod was desirous of sending Him away from his 
 territories without incurring the odium of putting Him to death. 
 
 32. " Tell that fox," so called on account of his astuteness and cunning. Our Lord 
 thus shows, He is not afraid of the countenance of the mighty in the discharge of His 
 duty. He, the powerful " Lion of the tribe of Juda" was not afraid of a cunning, 
 timid fox. The Sovereign King of Heaven fearlessly pronounces judgment, 
 and describes the character of a weak creature. Some think, that by "that fox" 
 (Greek, " this fox "), our Lord meant the man who spoke to Him, regarding Herod's 
 intentions, and the whole of the Pharisees who, assuming the character of Herod, 
 are denounced by our Lord as timid hypocrites and cunning dissemblers. When 
 addressing them, our Lord directly speaks of Herod, of whom He shows He was 
 not afraid. 
 
ST. LUKE, CHAP. XIV. 151 
 
 •' Behold I cast out devils" &e. I am engaged in works of beneficence, for which 
 I am deserving of gratitude and good will, rather than hatred or envy. I am under 
 no apprehension of him or of you in the fearless performance of these works of mercy. 
 I mean to continue doing so, for the short time still remaining to Me. " To-day and 
 to-morrow," mean, a short time. 
 
 l< And the third day." Shortly after that. " I am consummated." My end is come, 
 when I shall have consummated all that had been assigned to Me to do, and fully 
 accomplished the end of My mission here on earth. 
 
 33. " Nevertheless." Although the time remaining for Me is but brief, that is no 
 re&son why I should remain inactive, or timidly yield to idle threats. In spite of you 
 and Herod, I shall preach and labour. " I must walk." According to the decrees of 
 Mj Father, I am freely to continue working in the same way, advancing from place 
 to place — " walk " means, to work — to the very last moment of My life. Neither 
 need I fear that Herod will kill Me, nor shall I remain here in Perea. I shall push 
 forwards towards Jerusalem, (t because it cannot be," looking to the ordinary course of 
 events — looking to what has generally occurred although from time to time, there 
 may be cases of exception — " that a prophet perish out of Jerusalem." It seems to be a 
 sad privilege, almost exclusively reserved for the inhabitants of Jerusalem — to which 
 tr.e following apostrophe has roference (v. 34), that they should be the murderers of 
 the prophets in general. And I predict that in the decrees of My Father, they a r e 
 destined to be the murderers of Me also, the Lord and Chief of all the prophets. 
 Hence, I need have no dread of death at the hands of Herod. This is reserved for 
 the unhappy Jerusalem. Several prophets were killed away from Jerusalem. 
 Some in Samaria by Jezabel (3 Kings xviii. 13 ; xix. 10). Neither was Jeremias nor 
 Ezechiel killed there ; the former was killed in Egypt, the latter in Chaldea, as we 
 are informed by Epiphanius (in eorum Vita). 
 
 34, 35. (See Matthew xxiii. 37-39.) 
 
 CHAPTER XIV. 
 
 ANALYSIS. 
 
 In this chapter is recorded the cure of the dropsical man by our Lord on the Sabbath-day (1-6). 
 He inculcates humility (7-11), and points out whom we should invite to our feasts, if we expect 
 spiritual ratAunoration (12-15). The Parable of the great Supper (15-24). The necessity of 
 prudent forethought on the part of Hia disciples (25-35). 
 
 TEXT. 
 
 A ND it came to pass token Jesus went into the house of one of the chief of the Pharisees 
 on the sabbath-day to eat bread, that they icatched him. 
 
 2. And behold, there was a certain man before him that had the dropsy. 
 
 3. And Jesus answering, spoke to the lawyers and Pharisees, saying : Is it lawful to 
 heal on the sabbath-day ? 
 
 4. But they held their peace. But he taking him, healed him, and sent him away. 
 
 5. And answering them, he said: Which of you shall have an ass or an ox fall into a 
 nit ; and will not immediately draw him out on the sabbath-day ? 
 
 6. And they could not answer him to these things. 
 
152 COMMENTARY ON 
 
 7. And he spoke a parable also to them that were invited, marking how they chose (he 
 first seats at the table, saying to them : 
 
 8. When thou art invited to a wedding, sit not down in the first place, lest perhaps one 
 more honourable than thou be invited by him ; 
 
 9. And he that invited thee and him, come and say to thee, Give this man place : and 
 then thou begin with shame to take the lowest place. 
 
 10. But when thou art invited, go, sit down in the lowest place: that ivhen he who 
 invited thee cometh, he may say to thee : Friend, go up higher. Then shalt thou have glory 
 before them that sit at table -with thee. 
 
 11. Because every one that exalteth himself, shall be humbled: and he that humbleth 
 himself, shall be exalted. 
 
 12. And he said to him also that had invited him : When thou makest a dinner or a 
 supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy neighbours who are 
 rich : lest perhaps they also invite thee again, and a recompense be made to thee. 
 
 13. But when thou makest a feast, call the poor, the maimed, the lame, and the blind. 
 
 14. And thou shalt be blessed, because they have not wherewith to make thee recompense : 
 for recompense shall be made thee at the resurrection of the just. 
 
 15. When one of them that sat at table with him, had heard these things, he said to him,: 
 Blessed i* ue that shall eat bread in the kingdom of God, 
 
 COMMENTARY. 
 
 1. " And it came to pass." St. Luke, who alone mentions this occurrence, does 
 not say when it took place, whether in immediate connexion with what precedes, or 
 on Borne other occasion. 
 
 2. " One of the chiefs of the Pharisees," a man of great consideration, position and 
 influence among them. He was by sect, a " Pharisee," and possessed some 
 authority and dignity among the people ; or, the words may mean, He was one of 
 the rulers of the synagogue, and by sect a Pharisee ; for, the rulers of the synagogue 
 were not all Pharisees (John vii. 48). 
 
 " To eat bread," means, " to take food." The Jews enjoyed better cheer on the 
 Sabbath and festival than on other days (Tobias ii. 9). No doubt, our Eedeemer 
 was invited on the occasion ; and although He well knew the deadly hostility of the 
 sect towards Him, He still went, wishing to avail Himself of every opportunity of 
 doing good. From the following words, " they were watching Him," many infer that 
 the Pharisee invited Him from the motive of finding something censurable in His 
 sonduct. 
 
 "And they were watching Him." "And" is superfluous, or it may be used for 
 then. u They," viz., those present, " the lawyers and Pharisees" (v. 3). 
 
 This man, afflicted with the dropsy, was either introduced by the Pharisees on 
 purpose to see if our Lord would cure him on the Sabbath ; or, the man himself who, 
 doubtless, was well known to the family of the house, may have presented himself 
 before they sat down to table, in the hope that our Lord, seeing his miserable 
 condition, would of Himself cure him without being asked to do so, as it was the 
 Sabbath day. 
 
 8. " Answering," is used to signify, in the Gospel, beginning to speak (see 
 Matthew xi. 25); or, "answering" their hidden thoughts and tacit questionings 
 within themselves. " Is it lawful t " &c. Our Lord well knew their minds, and 
 that they would censure Him as a violator of the Sabbath j still, He puts the 
 
ST. LUKE, CHAP. XIV. 153 
 
 question to confound them ; if they answered affirmatively, then, they would have 
 no grounds for censuring the act of curing ; if negatively, then, He would have an 
 opportunity of proving the contrary (as in v. 5). 
 
 4. They were afraid, if they answered affirmatively, of contradicting their own 
 teaching ; if negatively, of being refuted by Him as contradicting their own practice. 
 " Taking him," touching him with His hand, to show the exercise of Divine power. 
 " Sealed him," all of a sudden, " and sent him away," rejoicing in the cure that had 
 been mercifully wrought on him, in the presence of all. 
 
 5. " Ansivering" (see above). By an argumentum a minori ad ma jus, He proves, 
 from their own mode of acting in certain cases, the lawfulness of the act He had 
 been after performing. He performs it first, and then justifies it. The taking of an 
 ass or an ox out of a pit involved more servile work and bodily labour than the cure 
 of the dropsical man ; and the cure of a human being was of greater value than the 
 preservation of a brute animal. (See xiii. 15, &c.) For "an ass," some MSS., among 
 them the Vatican, have vtos, a son. But, the Vulgate is the most probable — " ass and 
 ox" are put for any domestic animal, as they are the domestic animals most common. 
 
 6. Although convicted by the evident force of His reasoning, and His reference 
 to their own practical interpretation of the law in cases of less importance than that 
 now in question ; still, envy prevented them from giving utterance to what they 
 must have thought regarding our Lord's mode of acting ; hence, they held their 
 tongues. 
 
 7. Having cxired the infirm man of bodily disease, He now wishes to cure them of 
 the spiritual disease under which He saw them labouring, viz., ambition and pride. 
 The Pharisees looked upon themselves as raised above others by their external 
 profession of sanctity, and, therefore, entitled to greater respect. They watched 
 Him. He now. in turn, watches them in a spirit of charity. He spoke to them 
 after they were seated at table, a parable founded on what He witnessed, viz., their 
 anxiety to secure the most honourable places at table ; and while adducing this 
 parable or example relating directly to the practice of humility at marriage feasts, 
 under it, He meant to inculcate a lesson of humility for all other occasions as well. 
 This is the moral conclusion pointed out in verse 11. It is not, strictly speaking, a 
 "parable." It is rather an example, conveying a lesson of humility in all cases; 
 or, it may be, that our Lord proposed a parable, omitted by St. Luke, of which 
 this is the application (Maldonatus). 
 
 10. Similar is the lesson inculcated (Proverbs xxv. 6 ; Ecclesiasticus iii. 20, &c.) 
 While referring to human glory, which alone influenced the Pharisees, our Lord 
 inculcates true humility, by the external humiliation in this case ; self-abasement 
 before God and man (Philip, ii. 3, &c), which will exalt us before God here and 
 hereafter. 
 
 11. This is the general decree of God, raising the humble, depressing the proud, 
 as well in the sight of God as of men, lowering and raising them in their relation* 
 towards God and man (see Matthew xxiii. 12). 
 
 12. After having inculcated a lesson of humility in regard to His fellow guests, 
 
154 COMMENTARY ON 
 
 our Lord now anMros<5in<r His host, recompen es him hv a roturn of spiritual food, 
 viz., a remedy against avarice, which he much needed — for the corporal food which He 
 deigned to receive at his hands, although He needed no corporal food, as it is He 
 that opens His hand and fills every animal with benediction. 
 
 " Who are rich" that is, invite not thy rich friends. " Rich" affects the preceding. 
 One may invite his poor friends with as much spiritual remuneration as any other 
 Door. 
 
 " Lest they invite thee again" &c. To be liberal to those who are likely to make a 
 return, is, according to St. Ambrose, a feeling or sentiment of avarice. " Hospitalem 
 remuneraturis esse affectus est avaritice." Cicero gives utterance to a similar sentiment 
 (Lib. 1, de ojficiis). So, does Pliny (Lib. 9, Epist. 30). Our Lord does not here 
 forbid our inviting friends, relatives, &c, as this would have the effect of cementing 
 concord and charity, which He Himself wishes on all occasions to promote. He 
 merely counsels us, if we wish to derive the greatest spiritual profit and the 
 greatest amount of merit from the exercise of hospitality, to invite the poor, from 
 whom we expect no return. Thus our motives will be more pure, and our 
 actions performed for God alone, who will not be outdone in generosity at the proper 
 time. 
 
 13. " Call the poor, the maimed, the lame, and the blind," who are poor. The word 
 "poor," affects all. If they were rich, it mattered not whether they were maimed, 
 or lame, &c, so far as the remuneration hereafter was concerned. 
 
 14. " Thou shall be blessed." As regards the full remuneration in the life to come 
 is concerned, since you can expect none in this, as they have it not in their power. 
 Having hidden your goods in the bosom of the poor, you have made God your 
 debtor. Full "recompense shall be made to thee in the resurrection of the just," that is, in 
 the everlasting life to come, both as to soul and body. Then, unlike the remuneration 
 received in this life, which is only temporary and transitory in its effects, an 
 eternal weight of glory shall be bestowed on us for the smallest relief given in God's 
 name to the least of our brethren. Our Lord speaks as if the resurrection were for 
 the just alone ; because they alone shall rise to glory, and shall receive the reward of 
 good works. The wicked shall rise, but only to receive condemnation. 
 
 15. One of those who sat at table, touched with whatour Lord had said regarding the 
 rewards to be given in the resurrection of the just, to such as invited the poor, 
 &c, to their banquet, cried out, from an anxious desire of being partaker of these 
 delights, " Blessed is he that shall eat bread," &c, that is, partake of food, shall sit 
 down to the banquet prepared for the just, "in the kingdom of God," when the just 
 shall be inebriated with the plenty of God's house, and shall drink of the torrents of 
 His delights. It may be, that this man entertained carnal notions regarding the 
 delights of the life to come, and thought they consisted in eating and drinking and 
 all sorts of good cheer. Others, with (Jansenius Gandav.) are of opiuion, that he did 
 not entertain such carnal notions; because, our Lord, as appears from the following, 
 would seem to confirm his ideas rather than correct them. 
 
 TEXT. 
 
 16. But he said to him : A certain man made a great supper, and invited many. 
 
 17. And he sent his servant at the hour of supper to say to them that were invited, that 
 they should come, for now all thing* are ready. 
 
ST. LUKE, CHAP. XIV. 155 
 
 18. And they began all at once to make excuse. The first said to him, I have bought a 
 farm, and I must needs go out and see it ; I pray thee hold me excused. 
 
 19. And another said, I have bought five yoke of oxen, and I go to try them : I pray thee, 
 
 hold me excused. 
 
 20. And another said, I have married a wife, and therefore I cannot come. 
 
 21. And the servant returning told these things to his lord. Then the master of the 
 house being angry, said to his servant : Go out quickly into the streets and lanes of the city, 
 and bring in hither the poor and the feeble and the blind and the lame. 
 
 22. And the servant said: Lord, it is done as thou hast commanded, and yet there 
 
 is room. 
 
 23. And the lord said to the servant : Go out into the high-ways and hedges ; and compel 
 
 them to come in, that my house may be filled. 
 
 24. But I say unto you, that none of those men that were invited, shall taste of my 
 supper. 
 
 25. And there went great multitudes with him; and turning, he said to them : 
 
 26. If any man come to me, and hate not his father, and mother, and wife, and children, 
 and brethren, and sisters, yea and his own life also, he cannot be my disciple. 
 
 27. And whosoever doth not carry his cross and come after me cannot be my 
 disciple. 
 
 28. For which of you having a mind to build a tower, doth not first sit down and reckon 
 the charges that are necessary, ivhether he have wherewithal to finish it: 
 
 29. Lest after he hath laid the foundation, and he is not able to finish it, all that see it 
 begin to mock him, 
 
 30. Saying : This man began to build, and was not able to finish. 
 
 31. Or what king about to go to make war against another king, doth not first sit down 
 and thi.'k whether he be able with ten thousand to meet him that with twenty thousand cometh 
 against him ? 
 
 32. Or else whilst the other is yet afar off, sending an embassy, he desireth conditions oj 
 peace. 
 
 33. So likewise every one of you that doth not renounce all that he possesseth, cannot be 
 my disciple. 
 
 34. Salt is good. But if the salt shall lose its savour, wherewith shall it be seasoned ? 
 
 35. It is neither profitable for the land, nor for the dunghill, but shall be cast out. He 
 that hath ears to hear, let him hear. 
 
 COMMENTARY. 
 
 16. In the following parable, our Lord shows, that many of the chief men among 
 the Jews who had been invited to the joys of God's kingdom, which He, pursuing 
 the subject, represents under the figure of an earthly banquet, would be excluded 
 from it, owing to their own fault ; and, that those whom they contemned among both 
 Jews and Gentiles would be admitted to the places of honour and enjoyment which they 
 forfeited by their sins and neglect, nay more, by their resistance to divine grace and 
 God's gracious calls. Whatever difference of opinion may exiot as to the meaning of 
 the several parts of this parable, there is none whatever as to its scope and object. It 
 directly and immediately refers to the reprobation of the Jews and the calling of the 
 Gentile world to the Gospel. The very words of the parable, and the context, 
 evidently convey this ; and our Lord employs the parable of the great Supper, as the 
 least offensive way of conveying to that unhappy people, the dreadful sentence oi 
 reprobation which they had provoked against themselves, in punishment of theh 
 repeated resistance to grace. 
 
156 COMMENTARY ON 
 
 Although, the present parable is conveyed in different words and under different 
 circumstances of time and place from that (chap. xxii. 1, &c, of Matthew), still, the 
 scope and application of both is substantially the same. The " certain man," refers 
 to Almighty God. The concluding words, " my supper," &c, would show it applies 
 to our Lord, who was God, as well as man. The "great supper" is variously 
 interpreted, Some understand it of the Incarnation of the Son of God, when He 
 wedded human nature indissolubly to Himself, and united it personally to the 
 Divine Word. 
 
 But, as there is question of a feast, and its accompanying enjoyment, it seems more 
 likely, that the "great supper," — "great;" because worthy, of the Sovereign 
 munificence of the King of Heaven — refers to the mystery of man's redemption, and 
 to the manifold and superabundant graces plentifully dispensed in the New Law, as 
 the result of the Incarnation or marriage-union of the Son of God with human nature; 
 and also to the inconceivable glory and heavenly bliss, to which these graces of the 
 New Law securely conduct as. This eternal glory and bliss in the Church triumphant, 
 in the life to come, commences from faith here, where we are members of the Church 
 militant. This primary and literal signification contains, probably, under it another, 
 or mystical signification, a thing by no means uncommon in SS. Scripture (Gal. 
 iv. 24 ; Hebrews i. 5). The supper may, by accommodation, be applied to the 
 "great supper," of the adorable Eucharist, wherein the Son of God has left Himself 
 to us to the end of time, a perpetual memorial of His love and wonders. This is one 
 of the greatest sources of grace in the New Law, already referred to. The Church 
 accommodates the passage to the adorable Eucharist, in the Gospel of Sunday within 
 Oct. of Corpus Christi. 
 
 " And called many" The entire Jewish people. He called them first, through the 
 ministry of John the Baptist. Our Lord Himself next, preached to them in person, 
 employing the same theme as the Baptist, "do penance," &c. Lastly, He sent His Apostles 
 and disciples to invite them and reclaim them. It may be said, with truth, that God 
 had specially and by anticipation called the Jews to a share in this banquet before it 
 actually took place. They were His chosen inheritance, with whom he deposited His 
 oracles. Ail their privileges having reference to this special invitation, are summed 
 up. (Rom. ix. 4, &c.) They had been occasionally favoured with the ministry of His 
 prophets, whose threats and promises might be regarded in the light of so many 
 invitations to partake beforehand, of that "great supper," in which was to be eaten, 
 " the Lamb slain from the beginning of the world " (Apoc. xiii. 8). 
 
 17. "Sis servant" represents the Apostles and preachers of the Gospel. "At 
 supper time," giving a more special and particular invitation to those who previously 
 received a general invitation (see Matthew xxii. 3). 
 
 "Now all things are ready." Now they can taste by faith and grace, beforehand, 
 of the joys and bliss of that kingdom thrown open by the death of Christ. 
 
 18. (See Matthew xxii. 3.) To the Jews, in the first place, the invitation was confined 
 by Divine appointment. " Go ye not into the ways of the Gentiles .... But go ye rather 
 to the lost sheep of the house of Israel" (Matthew x. 6), was the injunction given to the 
 Apostles. But the Jews refused coming, on several frivolous pretexts. Inordinate 
 attachment to the things of earth — a characteristic feature of the Jewish people at 
 all times — proved an obstacle to one class, and made them despise the riches of 
 Heaven. " I have bought a farm, and must needs go see it." 
 
ST. LUKE, CHAP. XIT. 157 
 
 19. A feeling of undue curiosity, a sceptical spirit of doubting inquiry, and 
 intellectual pride prevented others. " I have bought five yoke," &c. 
 
 20. The gratification of impure passions and sensual delights prevented a third 
 class. "Ifve married a wife," &c. In a word, the three great leading maxims 
 which rule this world, and domineer over men, viz., " the concupiscence of the flesh, th u 
 concupiscence of the eyes, and the pride of life " (1 John ii. 16) — the great obstacles to the 
 salvation of the world at all times, and signally at present — prevented the Jews from 
 embracing the Gospel, which inculcated on its followers the opposite principles, viz., the 
 mortification of the flesh, with its vices and concupiscences — the mortification of 
 avarice, in the practice of poverty, and in detachment from the passing goods of this 
 life, in view of those never-failing goods in the life to come ; and the mortification of 
 pride, in the practice of humility. These latter are the leading principles of that 
 new life which Jesus Christ came down to renew with His Spirit ; the opposite of 
 those cherished by this sinful world which He came down to rescue and redeem. 
 
 21. On the servant announcing the result of the invitation, the master of the 
 household becomes exceedingly angry. His servants, the Apostles, are sent out to 
 call in the most abject and despised among the Jews. He himself, His Apostles and 
 disciples execute this commission throughout the whole extent of Judea and Galilee. 
 The haughty, proud Pharisees and priests are rejected. The weak, foolish, and 
 contemptible are called, in order to confound the strong, the wise, and the powerful. 
 " The Publicans and harlots go before them into the kingdom of Gud " (Matthew xxi. 31). 
 According to the most common opinion, the preaching indicated in this verse took 
 place before our Lord's death, and was confined to the poor, ignorant, and repentant 
 sinners among the Jews. " The streets and lanes of the city," indicate the precincts of 
 Jerusalem and Judea. 
 
 22. Notwithstanding the number of the Oews who obeyed the call of our Lord 
 and His Apostles, still the supper hall was not filled. It was comparatively empty. 
 Then, the king issues another commission. The Apostles, after they had been endued 
 with strength from on high, and after the fulness of the Spirit had been poured 
 down upon them, go forth, armed with a commission different from that which they 
 received on a former occasion, viz., to confine their labours to the narrow precincts oi 
 Judea, and only to look after " the lost sheep of the house of Israel." The plenitude of 
 the Gentiles is now to be admitted. The Apostles are to "preach the Gospel to every 
 creature" to "go out into the hedges and highways," into the neglected and uncultivated 
 regions of the Gentiles, hitherto sunk in vice and error. They are to employ the most 
 cogent of arguments, viz., miracles, together with the example of holy, laborious, 
 unselfish, mortified lives, "in ostensione spiritus et virtutis" to induce them to obey the 
 Divine call, and thus, in a certain sense, " to compel " their stubborn wills to bend their 
 necks under the yoke of faith, to offer that holy violence, which alone carries, as it were^ 
 by assault, the kingdom of heaven, and thus induce them "to enter;" so that, " tht 
 house" the Church of God, the ante-room of the banquet hall in heaven, " may be filled," 
 and they may pass, from the Church militant on earth, to the joys of the Church 
 triumphant in heaven. The explanation of " compel " above given, which supposes full 
 exercise of free will, strongly influenced by powerfully persuasive external motives, 
 aided internally by the operation of God's efficacious graces, leaves no room for the false 
 charge brought against Christianity, that it is to be embraced against man's will, and 
 that persecution for religious opinions is here sanctioned. The spirit of Christianity is 
 
158 COMMENTARY ON 
 
 essentially a spirit of mildness. It allows no other force to be used in bringing Pagans 
 into the Church, save that species of moral persuasion and pressing invitation which 
 we employ in urging men to receive benefits at our hands : as Lot compelled the angels 
 (Genesis xix. 3), and the disciples compelled our Lord, at Emmaus (Luke xxiv. 29. It 
 is in this way the Church wishes to compel men to embrace the faith. (2 Tim. iv. 2, &c.) 
 Tho "assent by stripes," sometimes employed, is denounced by Gregory the Great, 
 when prohibiting the persecution of the Jews at Eome, for refusing to embrace the 
 faith. The Church never approved of the persecution of heretics as such, and if any 
 examples be adduced where violence was used, these are not to be attributed to the 
 Church, any more than other misdeeds of individual members. Heretics are, in many 
 instances, violators of the civil laws ; rebels to the constituted authorities. For such 
 crimes, they are justly visited with tempoial punishment. There is nothing preposterous 
 in the Church visiting with punishment her rebellious children, and thus endeavour- 
 ing to bring them back to a sense of duty,- any more than there would be for loving 
 parents to reduce disobedient children to a sense of duty by punishing them. It was 
 thus God Himself brought back St. Paul, on the road to Damascus. The Church 
 herself, in her Liturgy, calls on God to force our stubborn wills, leaving us still their 
 free exercise. "Ad Te nostras etiam rebelles coni2)elle propitius voluntatis." In this 
 passage, there is no question of heretics at all ; but, of Pagans, towards whom the 
 Apostles, who received this commission, never used violence of an} r sort (Calmet). 
 
 24. "But I say to you" &c. This is a dreadful sentence of reprobation pronounced 
 against the Jews, who resisted the call to grace. They shall be for ever excluded from 
 the bliss of God's kingdom — from those ineffable delights, " which neither eye hath seen" 
 &c. ; and for ever consigned to the excruciating tortures of hell. " Because I called, and 
 you refused . . . I will also laugh in your destruction, and will mock when that shall come 
 to you which you feared. When sudden calamity shall fall on you, and destruction . > 
 Then they shall call upon Me, and I will not hear ; they shall rise in the morning, and shall 
 not find Me" (Prov. i. 24-28). " You shall seek Me, and shall not find Me, and where 1 
 am, thither you cannot come " (John vii. 34). " I go, and you shall seek Me, and you shall 
 die in your sin" (John viii. 21). This is true at all times, of obstinate, unrepenting 
 sinners, who are deaf to God's gracious invitations to mercy and penance. 
 
 The same excuses are alleged every day, by men who are deaf to God's call and 
 command to approach the Holy Eucharist, which is, indeed, " a great supper." He 
 lovingly threatens them: "Amen, Amen, I say unto you, unless you. eat," &c, and 
 graciously invites them, "He who eats of this bread, shall live for ever ;" still, they are 
 insensible. They are called upon every year to approach. They allege frivolous 
 excuses, and sometimes the same as those mentioned in the Gospel. Would to God 
 the threat of dying in their sins, of being deprived of the Holy Eucharist at death, of 
 calling in vain on God, when too late, of being delivered over to final impenitence, were 
 not so frequently seen verified in regard to such, "They shall call, I will not hear." 
 " They shall die in their sins" Good God ! what a dreadful judgment of reprobation. 
 
 25. " Great multitudes went with 2Zm»"— accompanied Him on His way to Jeru- 
 salem (chap. xiii. 22), as if proclaiming that they wished to be among His followers 
 and disciples. Taking occasion, from seeing them following Him, our Lord, turning 
 to them, informs them, that in order to be His disciple, it was not enough to approach 
 Him, or follow Him on foot ; one must be prepared for crosses and mortifications — 
 for sacrificing, when required, all human affections — to give up all that is nearest 
 and dearest to us. 
 
ST. LUKE, CHAP. XIT 159 
 
 26. (See Matthew x. 37.) " Hate,'" not simply, but so far as they are opposed tc 
 Christ ; also, in a comparative sense, of loving less, of loving them less than Christ, 
 of loving Him more, and this shown in act, when required. Similar is the phrase, 
 " dilexi Jacob, Esau odio habui." The same is expressed by St. Matthew (x. 37), 
 " Be that loveth father or mother more than Me, is not worthy of Me." The words of 
 our Lord here are even stronger than those in St. Matthew. We must not only love 
 Him more than them, more than our own lives ; but, we must even positively 
 "hate" not them, but whatever is in them that withdraws us from the love of Christ. 
 We must hate in ourselves, and refuse to ourselves whatever is opposed to Him, and 
 contrary to His law. For, the law of Christ often forbids things contrary to oui 
 wicked desires and inclinations. 
 
 27-33. (See Matthew x. 38 ; xvi. 24.) In this verse, our Lord shows how we are 
 to hate our own souls, by adding, '* whosoever doth not carry his cross," &c. The word 
 " disciple" is understood by some, of the profession of the Christian faith, the 
 following of our Lord, common to all Christians. In this sense, adopted by Maldon- 
 atus, the renunciation, the hatred here mentioned, is strictly preceptive ; and means, 
 that sooner than abandon Christ and His faith, we should sacrifice every tiling else, 
 be it ever so near or dear to us. Others, with Jansenius, maiatain, there is question 
 of being His disciple, like the Apostles and seventy-two disciples , and although the 
 words may, in a general sense, apply to all Christians in regard to giving up all, sooner 
 than abandon Christ, trampling on our own corrupt inclinations, and bearing every 
 kind of persecution and suffering for His sake , still, the words, according to this 
 latter opinion, apply to those who give up every thing in this world, and obey the 
 Evangelical counsels, for the love of Him. In this sense, the words merely convey a 
 counsel. The two following parables, or examples drawn from the ordinary concerns 
 of life, having reference to business of great worldly importance, failure in which would 
 involve great loss and disgrace, would seem greatly in favour of this latter opinion. 
 The case of the builder of the tower reckoning beforehand his resources, and making 
 his undertaking — his difficult and expensive work — dependent on his calculations, 
 clearly enough applies to the Christian who may voluntarily resolve to embrace the 
 state of Evangelical perfection, to which he is not strictly bound. This latter should 
 carefully measure his strength, aided by God's grace, with the difficulties of the state 
 he aspires to, and should he not have good grounds, amounting to a moral certainty, 
 for believing in his power to persevere, he should not embrace it, lest afterwards, if 
 obliged to give it up, he should expose himself to scorn and ridicule, bike the builder 
 of the unfinished house. The same is true of the example of the king about to 
 embark in war. The application could not be easily seen in reference to the embrac- 
 ing of Christianity. Our Redeemer would hardly insinuate, that it was free under 
 any circumstances, for any one to decline this important work, to decline the conflict 
 with the enemy of man's salvation, or to enter into any compromise with him in fighting 
 the battle of the Lord. The same is rendered more probable still, by the conclusion 
 and application of the example (v. 33), "So likewise every one of you that doth not renounce 
 all that he possesses, cannot be My disciple," as if He said; you are not only to measure 
 your strength in reference to giving up all you hold most dear, for My sake, if you 
 wish to aspire to a state of Evangelical perfection. You must go further still, and 
 renounce all you have in the world, if you aspire to the privilege of being more closely 
 united to Me. 
 
 Muldonatus and others, however, who maintain there is question of embracing and 
 retaining the faith, at every sacrifice, say, that our Lord, by the oxamples adduced. 
 
W COMMENTARY ON 
 
 only means to convey, that the embracing of the Christian law, and the obsorvanco of 
 its precepts, are not a very easy matter ; and hence, as happens in regard to arduous 
 or important worldly business, when men are about to embark on any difficult or 
 expensive undertaking, such as raising an edifice or waging war, they consider their 
 strength and resources ; so ought Christians on embracing the law and fai h of Christ, 
 and taking on them His yoke, bear in mind, that it is not a very easy matter, involving 
 no trouble or sacrifice, they are undertaking ; that it is not a life of enjoyment, 
 bringing with it great temporal advantages or glory, such as the crowds following our 
 Lord vainly imagined, in regard to our Lord's coming kingdom, which they are 
 embracing ; that they should then prepare well for its arduous duties. For, it would be 
 a lesser evil, however enormous, never to have embraced the truth, than after having 
 done so, to turn back (2 Peter ii. 21). Whatever in the examples adduced may serve 
 to illustrate these points, are pertint>nt ; the rest, ornamental. There is no use, 
 therefore, in dwelling on the meaning of the word, " tower, 1 ' nor on the bearing of the 
 compromise, which the king proposes to make. There can be no compromise with the 
 enemy of salvation, no peace or terms with him. Such peace would be utter ruin and 
 destruction. Hence, there can be no application of this portion of the parable in the 
 interpretation of Maidonatus. If the interpretation of Jansenius, who understands it 
 of mere counsel, were adopted* then, there might be some room for application to tha 
 subject. It is agreed on all hands, that there are several circumstances in the literal 
 recital of parables of a merely ornamental character, having no reference to the 
 subject, which the parable is intended to illustrate. This observation will save 
 interpreters much trouble and embarrassment in endeavouring to apply several 
 circumstances in the examples here adduced, since these circumstances are merely 
 ornamental, and not meant to be applied at all, in truth, utterly inapplicable. 
 
 34. " Salt is good," for seasoning and presei*ving human food. This would seem 
 to show, that in the above parables, our Lord is primarily and directly treating of 
 the Apostles and disciples who observe the counsels of Evangelical perfection. For, it 
 is in regard to the Apostles, our Lord uses this similitude elsewhere (Matthew 
 v. 13 ; Mark ix. 49). No doubt, the words apply, in a secondary sense, to Christians 
 at all times, who, by their good example, should entice the infidels to the faith, and 
 confirm their brethren in the faith and practice of good works. This shows the 
 admirable power of our Lord's teaching, which may be suited to different descrip- 
 tions of men, at different ages, according to their wants and exigencies. 
 
 "But, if the salt shall lose its savour" (see Matthew v. 13). It is only while it 
 retains its active properties, that salt is "good," that is, useful and efficacious for 
 preserving food. But, if it loses its active properties, it becomes unsavoury, and is 
 good for nothing ; it even renders the land sterile on which it is cast, at St. Jerome 
 tells us. 
 
ST. LUKE, CHAP. XY. 161 
 
 CHAPTER XV. 
 
 ANALYSIS. 
 
 In this chapter, our Lord puts forward three parables, illustrative of the great and tender mer'y 
 of God towards sinners. The first, of the lost sheep (1-7). The second, of the lost piece of silver 
 (8-11.) The third, and most affecting of all, of the prodigal son (12-32). 
 
 TEXT. 
 
 XTOJV the publicans and sinneit drew near unto him to hear him. 
 
 2. And the Pharisees and Iht, Scribes murmured, saying : This m:in receiveth sinner.*, 
 arid eateth with them. 
 
 3. And he spoke to them thic parable, saying : 
 
 4. Wliat man of you that hath an hundred sheep: and if he shall lose one of the-m, 
 doth he not leave the ninety-nine in the desert, and go after that which was lost until 
 he find it ? 
 
 5. And when he hath found it, lay it upon his shoulder* rejoicing: 
 
 6. And coming home call together his friends and neighbours, saying to them: Rejoice 
 with me, because I have found my sheep that was lost f 
 
 7. I say to you, that even so there shall be joy in heaven upon one sinner that doth 
 penance, more than upon ninety-nine just who need not penance. 
 
 8. Or what woman having ten groats, if she lose one gruat, doth not light a candle an I 
 sweep the house and seek diligently, until she find it? 
 
 9. And when she hath found it, call together her friends and neighbours, saying : Rejoice 
 with me, because I have found the groat ichich I had lost. 
 
 10. So I say to you, there shall be joy before the Angels of God upon one sinner doing 
 penance. 
 
 11. And he said: A certain man had two sons: 
 
 12. And the younger of them said to his father : Father, give me the portion of substance 
 that falleth to me. And he divided unto them his substance. 
 
 13. And not many days after, the younger son gathering all together, went abroad into a 
 far country, and there wasted his substance living riotously. 
 
 14. And after he had spent all, there came a mighty famine in that country, and he 
 began to be in want. 
 
 15. And he went, and cleaved to one of the citizens of that country. And he sent him 
 into his farm to feed swine. 
 
 16. And he would fain have filled his belly with the husks the swine did eat; and no man 
 gave unto him. 
 
 17. And returning to himself , he said: How many hired servants in my father' s house 
 abound with bread, and I here perish with hunger ? 
 
 18. I ic ill arise, and will go to my father, and say to him: Father, I have sinned against 
 heaven, and before thee : 
 
 19. I am not now worthy to be called thy son; make me as one of thy hired servants. 
 
 20. And rising up he came to his father. Aad when he was yet a great way ofi, his 
 father saw him, and was moved with compassion, and running to him fell upon his neck and 
 kissed him. 
 
 21. And the son said to him : Father, I have sinned against heaven, and before thee, I am 
 not now worthy to be called thy son. 
 
 22. And the father said to his servants: Bring forth quickly the first robe, and put it 
 on him, and put a ring on his hand, a#d shoes on his feet : 
 
162 COMMENTAEY ON 
 
 23. And bring hither the fatted calf, and kill it, and let us eat and make merry : 
 
 24. Because this my son was dead, and is come to life again; was lost, and is found. 
 And they began to be merry. 
 
 25. Now his elder son teas in the field, and when he came and drew nigh to the house, he 
 heard music and dancing : 
 
 26. And he called one of the servants, and asked what these things meant. 
 
 27. And he said to him: Thy brother is come, and thy father hath killed the fatted 
 calf, because he hath received him sqfr 
 
 28. And he was angry, and would not go in. Sis father therefore coming out began to 
 entreat him. 
 
 29. And he answering, said to his father : Behold, for so many years do I serve thee, 
 and I have never transgressed thy commandment, and yet thou hast never given me a kid to 
 make nierry with my friends : 
 
 30. But as soon as this thy son is come, who hath devoured his substance with harlots, 
 thou hast killed for him the fatted calf. 
 
 31. But he said to him : Son, thou art always with me, and all I have is thine. 
 
 32. But it was fit that we should make merry and be glad, for this thy brother was 
 dead, and is come to life again: he was lost, and is found. 
 
 COMMENTARY. 
 
 1. Now the Publicans," &c. Among the multitudes who followed our Lord 
 (chap. xiv. 25), were to be found "Publicans" (see Matthew ix. 10). "And sinners," 
 that is, other public and well-known sinners, who were drawn to Him by His heavenly 
 doctrine, by His promise' of pardon on the condition of doing penance, by the 
 experience they had of the merciful meekness displayed by Him towards the most 
 abandoned sinners, while, towards the Pharisees and others reputed just, they knew 
 Him to display the most marked sternness. 
 
 The Greek has, "all the Publicans," &"., that is, many of them used to approach 
 Him without reserve, when an opportunity offered. 
 
 "Drew near to Him," is interpreted by Maldonatus, were wont to draw 
 n«ar to Him, thus denoting custom, and not referring to any one particular 
 occasion. 
 
 2. " The Pharisees," &c. These men were probably among those who were 
 rebuked by our Lord at Simon's feast (xiv. 15). Wherever our Lord appeared in 
 public, in the discharge of His sacred mission, the Pharisees were to be found 
 tracking His steps, for the purpose of narrowly watching all He did and said, with 
 the view of having wherewith to accuse Him. 
 
 "Murmured." When they should have praised Him for His clemency, they 
 spoke to the people in terms of censure and reproach (see Matthew ix. 10; 
 Luke v. 30). These hypocrites erroneously supposed that, as in the case of legal 
 defilement caused by contact with any unclean object, their souls were defiled by 
 contact with sinners. 
 
 " This man receiveth sinners, and eateth with them." Yery likely, our Lord was 
 invited by these men to partake of food, after His discourses. He was pleased to 
 accept such invitations. Hence, the words mean, He takes food with them, on ail 
 occasions. 
 
 3. In order to refute them, although undeserving of any answer, our Lord, with 
 His accustomed mildness, addresses to them the following parables, or similitudes, 
 
ST. LUKE, CHAP. XV. 163 
 
 of the lost sheep, of the lost piece of money, and of the prodigal son, with a view of 
 showing how agreeable and pleasing to God is the conversion of sinners ; with what 
 great care they should be sought after ; with what great clemency they should be 
 received back. He thus justifies His own conduct, and conveys, that if the Pharisees 
 had the least share in the Spirit of God, far from murmuring, they should rejoice at 
 seeing the mercy displayed by our Lord towards sinners, His solicitude and loving 
 condescension in their regard. These examples, or parables, are founded on the 
 daily and ordinary occurrences of life. 
 
 4. The straying sheep is frequently employed in SS. Scripture, to represent the 
 sinner straying from the ways of God (Isaias liii. 6 ; 1 Peter ii. 25). By " the ninety- 
 nine sheep," St. Ambrose understands, the heavenly hosts whom our Lord left in 
 heaven, and came to redeem "the one that was lost;" which, according to St. 
 Ambrose— in hune locum — represents human nature, or lost man. This "sheep" 
 though but one, represents many; since we all together, while constituting one 
 body, are many members. "For, the Son of Man was come to seek and save what 
 teas lost" (Matthew xviii. 11), that is to say, all men. "For, as all die in Adam; 
 so all shall revive again in Christ" (1 Cor. xv.) " Let us rejoice, that this sheep 
 which was lost in Adam, is found again, and carried back by Jesus Christ. 
 The arms in which He carries it, are the arms of His cross. . . . This rich Pastor, 
 of whose flock we form only the one hundredth part, has an infinity of other blessed 
 spirits, whom He leaves behind Him in the heavenly mountains, who share in His 
 joy, and rejoice with Him upon the redemption of the human race" (St Ambrose). 
 It, however, more probably refers to an individual sinner, who, by sin against 
 faith or morals, separates himself from the society of the good, as appears from 
 the conclusion, "one sinner doing penance" (v. 10). Hence, the lost sheep and 
 groat clearly refer to some one sinful man returning to God by penance, rather than 
 to the entire human race. Our Lord, in this example, means to give an idea of the 
 magnitude of the loss of one, since, to recover it, He postpones the _care of others for 
 a time. 
 
 5. "Rejoicing," with a singular feeling of joy. Not that the lost one is loved 
 or valued more than the ninety-nine, who were free from danger. Our Lord meant 
 only to convey, that the Pastor experiences a sensible feeling of joy, on account of 
 finding this lost one, which he did not experience on account of the others. Men 
 often feel greater joy on account of some unexpected turn of fortune, even of lesser 
 value, than they do on account of their former acquisitions, though far more valuable 
 than what they unexpectedly acquire. Men experience a more sensible feeling of joy 
 on the recovery of an article of inferior value, after it had been lost, than they do for 
 articles of greater value, safely secured. This joy partly arises from the opposite feeling 
 of sorrow which they before sensibly experienced, and which is now removed. 
 
 6. Prom this we see the great, exuberant joy, which he could not confine to him- 
 self, but felt forced to communicate to his neighbours, and to all his friends. This, 
 as appears from the following verse, denotes the joy caused by the conversion of a 
 sinner, to the citizens of heaven, viz., our Lord as man, the angels, and souls of thu 
 just, who are admitted to the presence and beatific vision of God. 
 
 7. This is the application of the above similitude, from which our Lord wishes 
 us to infer, that far from murmuring at His tenderness and mercy towards sinners — 
 
164 COMMENTARY OIS 
 
 shese lost sheep, whom He wishes to bring back to the fold of His Heavenly 
 Father — the Pharisees should rather rejoice with the angels of God on seeing it. 
 The "one sinner that doth penance" may refer to the entire human race plunged in 
 sin, before the Incarnation of our Lord. For them, penance is the only means of 
 appeasing God, and sharing in the fruits of His redemption, who bore our sins, and 
 carried us in His arms on the cross. Or, it may denote some individual sinner, con- 
 verted by the grace of God, and returning by penance, to join the just in the Church, 
 who were preserved from falling into grievous sins, and straying away from God. 
 
 7. "27iere shall be joy in heaven," both with Christ, as man, the Supreme Pastor, 
 and the angels and just souls, who are "his neighbours and friends' " there. The words, 
 "shall be," refer to the future abode of our Lord as man, and of the just souls, in heaven, 
 which they did not yet enter ; or, " shall be," may signify it, or, is wont to be. By the 
 "ninety -nine just who need not penance," are commonly understood, not such men as are 
 altogether sinless, since we all cry out daily, "forgive us our trespasses," &c, but, men 
 who are free from mortal sin, and need not a change of heart or life, such as penance 
 implies, and especially need not such penance as those require who are great 
 sinners. 
 
 As to the comparison between the feeling of joy in heaven, which is said to be 
 greater in case of one converted sinner, than in that of ninety-nine just men, it is not 
 to be understood, as if the salvation of one were a greater good than that of ninety- 
 nine, or that God loves or esteems one man more than ninety-nine, but that He feels 
 greater actual present and sensible joy from the recovery of the lost oue, than for the 
 ninety-nine — first, on account of the unexpected suddenness of the pleasure succeeding 
 the pain which the loss had caused him (see Matthew xviii. 12, 13) ; 2ndly, because 
 the converted sinner usually displays far greater fervour, owing to his gratitude for 
 the recovery and bestowal of God's friendship, than is displayed by thos e who do not 
 sensibly feel the sweets of God's returning friendship. The great joy which the con- 
 version of a sinner brings to God and His angels justifies our Lord against the 
 calumnies of His enemies. 
 
 This passage furnishes a crushing reply to those who object to the doctrine of the 
 Invocation of Saints, on the ground that they know not what occurs on this earth. In 
 the first place, the assertion that the saints know nothing of what passes on earth, is 
 utterly gratuitous, hazarded without any proof from Scripture or Tradition. Wherever 
 in Scripture there is allusion to absence of knowledge on the part of the dead, 
 there can be no reference whatever to the saints, who live with God in glory. For, in 
 proving the Eesurrection against the Sadducees, our Lord, by calling Himself the God 
 of Abraham, Isaac, &c, shows that these still live. For, "He is not God of the dead, 
 but of the living " (Matthew xxii. 32). The saints, therefore, live with God in glory. 
 Again, when it is said in Scripture, that the saints know not their children on earth, it 
 means, that they disown them on account of their sins, just as God knows not the workers 
 of iniquity. 
 
 Secondly, we have in this passage the clearest evidence that the saints and 
 angels in heaven do know what occurs on earth. For, they rejoice at the conversion 
 of individual sinners scattered all over the earth. What is said of the angels, 
 applies equally to the just, who " shall be as the angels of God." If they did not knoie 
 of the conversion of the sinners, how could they feel jog thereat. In the Book of 
 Tobias (xii. 12), the Angel Eaphael tells Tobias that when engaged in acts of mercy 
 he prayed with tears, he (Eaphael) offered up his prayers to the X^ord. How ofTor 
 them up unless he knew of them ? 
 
ST. LUKE, CHAr. XV. 165 
 
 But if it be asked how can the angels and saints know what passes in different 
 parts of the earth ? our only answer is, we cannot say. Whether it be through the 
 medium of visual rays or undulating sounds ; or whether, as is more probable, they 
 see all things in God, who makes this knowledge a portion of their beatitude, is 
 perfectly unknown to us. How God communicates this knowledge to them we know 
 not, nor does it concern us to know. It is sufficient for us to know and believe the 
 revealed fact, or doctrine. The mode in which that fact is accomplished ia quite 
 another question, beyond our knowledge and comprehension. 
 
 And. let us ask those, who reject the doctrine of the Invocation of Saints — the 
 truth of which is revealed in Scripture, and proposed by the Church — simply because 
 they cannot understand the mode of its existence, do they understand the mode of 
 the existence of everything else they believe, or affect to believe, before admitting it ? 
 The first truth of either natural or revealed religion is, that there is one God, existing 
 from eternity, filling heaven and earth with His immensity, in whom " we live and 
 move and have our being." Do they understand God's eternal existence and glorious 
 immensity ? The first truth, which is the foundation of the Christian faith, is, th« 
 mystery of the Trinity — one God, in three distinct Divine persons — the Nature, in 
 which these persons are one, and the Personality, by which they are distinguished, 
 being one and the same thing. Do they understand how this is? Do they under- 
 stand the mystery of the Incarnation ; viz., howthe Second Person of the adorable Trinity 
 united human nature so perfectly to Him, that you can say of God, that He is man, 
 and of man, that He is God, " et verbum caro factum est." Do they understand this ? 
 Do they understand the mysterious and awful doctrine of Original Sin. how " all sinned 
 in one" how all were punished with death for the sin of that one, and all rendered 
 liable to be excluded, on account of it, from the beatific vision of God ? Do they 
 understand hoio our Lord is really, truly, and substantially present in the Holy 
 Eucharist, in that mode of existence, which, although we can hardly express in words, 
 we still believe through faith, as the Council of Trent expresses it? (§ xiii., c. 1.) 
 Do they understand the mysteries of nature, how the soul animates the body? &c, &c. 
 
 In truth, without unnece&sarily multiplying further instances, if we were to reject 
 everything, the mode of whose existence or accomplishment we cannot comprehend, 
 there is scarcely a religious truth or natural phenomenon which we should not reject. 
 
 8-1 0. This second example is also intended to show the joy there is in heaven for the 
 conversion of a sinner. Its scope is the same as that of the parable of the lost sheep, 
 tome Commentators observe, that the parable chiefly regards, not so much the "groat," 
 which was hardly deserving of all the care and anxiety referred to, — since it was but a 
 comparatively trifling coin, upon which was impressed the image of the reigning 
 prince, — as the thing represented by " the groat," viz., the immortal soul of man, 
 impressed with the image and likeness of God. It was meant, like the former 
 similitude, to refute the Pharisees, who, like the angels of heaven, should rather 
 rejoice than murmur, at seeing sinners returning to God by the road of penance. 
 
 11. The scope of this third example is the same as that of the two preceding ones, 
 viz., to show the great mercy of God, His joy on the return of the sinner. Hence, the 
 Pharisees should rather commend our Lord for conversing with sinners, with a view 
 to their return to God, than murmur, as they had ungenerously done. In the former 
 examples, we are taught how great is the anxiety and solicitude of God in procuring the 
 conversion of sinners ; in the third, viz., that of the prodigal son, so feelingly descriptive 
 of the reckless life of the sinner, of his penance and pardon, we are taught how great 
 
166 COMMENT AEY ON 
 
 are the benignity and joy with which God receives him on his return; all brought 
 about, whether there be question of seeking the sinner or of receiving him back when 
 divinely inspired to return, by the attracting force and assistance of God's own 
 preventing and efficacious graces, without which the sinner could neither conceive a 
 good thought conducive to salvation, nor advance a single step in the ways of justice. 
 
 " A certain man," who represents, according to all, Almighty God; or, what comes 
 to the same, our Divine Eedeemer Himself, who became " man," for our sakes. 
 
 " Two sons." According to St. Augustine (Lib. 2, Quasst. Evang.), and others, 
 these " two sons" represent two peoples, the Jews and Gentiles, the " elder," the Jews ; 
 the "younger," the Gentiles. But although the parable or example might, in an 
 allegorical sense, apply to these different peoples, the more so, as the murmuring of 
 the Pharisees, represented by the murmuring of the elder brother, might be regarded 
 as the prelude to the indignation of the Jewish people afterwards, on seeing the 
 Gospel transferred to the Gentiles; still, the " two sons" more probably, refer to the 
 just, or those reputed just, such as the Pharisees; and to the public sinners, the 
 Publicans and harlots, whom our Lord graciously received and conversed with. 
 For, besides that the Gentiles could hardly be said to be sons of God, having been 
 estranged from Him, it was in reference to the murmuring of the Pharisees at our 
 Lord's condescension towards sinners, who were Jews ; and for the purpose oi 
 justifying His conduct, that this and the two preceding parables were introduced. 
 Some parts of the parable would better suit those who are really just; while other 
 parts of it, such as, for instance, the murmuring and envy of the " elder brother" 
 (verses 27-29), would hardly suit these, who could not be properly represented, as 
 feeling anger or jealous envy at the reconciliation of sinners. Unless, perhaps, it 
 might be said, that this latter part of the parable, from verse 21, to the end, was 
 merely ornamental, having no place in the application, which, as Tertullian observes, 
 we need not trouble ourselves in explaining " nee valde labor amus omnia in expos itione 
 torquere" (Tertullian de Pudicitia, chap. 8, 9); or, that the jealousy expressed, merely 
 signiiies that such is the benignity of God towards sinners, such the abundance of 
 graces, such the happiness He mercifully bestows, that it would be calculated to 
 beget feelings of jealousy and envy even among the very elect. 
 
 12. " The younger" borne forward by the impetuosity of youthful passions, 
 becomes impatient of paternal restraint. 
 
 '• The portion of the substance" a fair and equitable portion, that would fall to me, 
 in case of your death, or my marriage engagement. According to the Roman and 
 Jewish laws, a man's property was entailed on his children after his death in equal 
 portions, save that the first-born received a double portion. Hence, the father was 
 not permitted to dispose of his property arbitrarily. Sometimes, a father during his 
 lifetime, distributed his property in the above proportions, with certain reservations 
 in regard to his own and his wife's support. 
 
 "And he divided to him his substance" The Greek word, (Sios, signifies life, or the 
 substance, necessary for the support of life. He gave them their respective portions 
 of his substance, to be freely used by them. It is not said, if the elder received his; 
 but it is understood from the parable, that having received his portion also, he left it 
 to be wisely administered, with the rest of his father's goods, under the guardian- 
 ship and care of his father. 
 
 The words of this verse convey, that God, having created man, and having endowed 
 him with several gifts of nature and grace, " left him free in the hand of his oivn counsel " 
 (Eccles. xv. 14), to the full exercise of free will, which He, if invoked, will assist by 
 
ST. LUKE, CHAP. XV. 167 
 
 nis grace. They also convey that there are some who foolishly imagine, that 
 they can employ their goods and gifts without any further need of God's protection 
 or dependence on His providential care, as is conveyed here in the case of the prodigal. 
 
 13. " Not many days after." His youthful impetuosity hurried him headlong, to 
 carry out without delay his purpose of gratifying his passions. 
 
 " Gathering all together." Converting into money, all the property at his dis- 
 posal. « 
 
 " Went abroad into a far country " to be far away from paternal admonition and 
 vigilance, the more to indulge in unrestrained gratification. Applied to the sinner, 
 this does not mean distance of place; hut, of affection, " sciendum non locorum spatiis, 
 sed affectu, aut nos esse cum Deo aut ab eo discedere" (St. Jerome, Ep. 146). It is 
 " oblivion of God" (St. Augustine, Lib. Qusest. Evang. c. 33). 
 
 Of Cain, it is said, that " he went out from the face of the Lord, and dwelt as a fugitive 
 on the earth " (Gen. iv. 16), after he had committed the unnatural crime of slaying his 
 brother. 
 
 " And there wasted his substance by living riotously ;" " devouring his substance with 
 harlots " (v. 30). This conveys to us, that the sinner abused all the gifts of nature 
 and grace, and turned them against their very Author. This abuse embraces not 
 only carnal sins, strictly so called, but all kinds of sins, whereby man perverts the 
 gifts and graces of God. 
 
 14. This unhappy young man having squandered all the gifts of nature and of 
 grace ; with his intellect rendered darker ; his will, more and more inclined to evil ; 
 living among wicked associates, now falls into great want of spiritual bread, viz., the 
 Word of God, and of the virtues whereby the mind is nourished and strengthened. 
 Now destitute of everything, he finds that a great famine prevails in the country ? 
 which renders it hard even for the rich to preserve life, and, therefore, much more 
 difficult for this destitute young stranger. This renders the subsequent part of the 
 parable more probable, relating to his having hired himself to one of the citizens of 
 the country, and having submitted to the most menial and revolting occupation to 
 sustain life. 
 
 In its application to the sinner, St. Augustine understands the famine of the want 
 of the Word of Truth (Lib. 2, Qiuest. 33, in Qurost. Evangel. ; so do Bede and Theophy- 
 lact). St. Ambrose, St. Jerome, Euthymius — of the want of all virtues. In the 
 region of luxury, of lust and pleasure, there is no room for virtue. In the pressure of 
 spiritual famine, this wretched young man felt the want of the Word of God, exhor- 
 tation, admonition, also of the sacraments, to help him to correct his depraved morals ; 
 hence, he is sent to feed swine. 
 
 15. We here see the dreadful condition he was reduced to, and the pressure of 
 want which forced him to join himself to " one of the citizens of the country." No 
 employment, ever so menial or degrading, is too low for him, in order to avert death 
 from famine. He becomes more and more estranged from God. This "citizen" is 
 generally understood of the Prince of demons, of whom he becomes the slave. What 
 an exchange for the miserable sinner, who cannot bear to be dependent on God, his 
 loving Father, to become the slave of impure demons, bound over hand and foot, to them, 
 and still more estranged from God. What masters compared with the loving Father 
 whom he left I What slavery in comparison with the liberty of the children of 
 God I 
 
168 GOMMENTAKY ON 
 
 "He sent him into his farm to feed swine." The most degrading condition in all 
 countries to which a man could be reduced ; but particularly degrading among the 
 Jews, on account of their peculiar abhorrence of these unclean animals, and the 
 provisions of the Jewish law in reference to them. 
 
 In their application to the sinner, these words show the utter degradation of those 
 who commit sinful deeds, and glory in their shame ; and the deep feeling of humiliation 
 they should experience in considering their state, is compared by the Son of God with 
 that of the man who was reduced to the degrading condition of feeding swine. 
 
 16. " He ivould fain," &c, shows the extreme want to which the sinner is reduced. 
 To this the Holy Ghost refers, according to St. Jerome, when he describes the 
 wretched condition of the sinner under the figure of Jerusalem, that had gratuitously 
 prostituted herself and received no recompense (Ezechiel xvi. 34). 
 
 " And no one gave unto him." Here are probably understood the words, nutritious 
 food, or bread, or food fit for human use; since, he needed not, that any one would 
 give him of "the husks " -which he was dealing out to the swine, unless it be meant 
 that the husks should be distributed according to measure, to the swine ; and that 
 even of these he had not remaining what he would wish to use for satisfying the 
 cravings of hunger; it may be, that this cruel master was more concerned for the 
 wants of his cattle than of his domestics — a thing not altogether uncommon in this 
 hard world. The former seems the more probable, since, of the husks, no one could 
 give him or allow him any save the master himself. "What a just retribution on him 
 who squandered his property luxuriously on others, now to find no one to stretch him 
 in his dire distress, a morsel of bread. 
 
 These " husks" according to some, meant the rind or outward covering of grain, 
 given to swine, and utterly unfit for human use ; according to others, a kind of pulse 
 or acorn, usually given to swine. Considering the dire famine above referred to, the 
 former is the more probable. In their application to the case of the sinner, they 
 denote the hollow emptiness and utter worthlessness of sinful gratification to satisfy 
 the craving of the human soul for that happiness for which it was created, since God 
 alone can satisfy the human heart. " Thou hast made us for Thyself, and our heart 
 is not at rest till it rest in Thee " (St. Augustine). 
 
 17. Like one recovering from an unconscious state of drunkenness or sleep, 
 the prodigal, " returning to himself" remembers his father's house. This is very 
 intelligible in the parable, inasmuch, as it usually happens, that temporal privations 
 and misfortunes have the effect of making men enter into themselves and consider 
 the foolish and extravagant conduct that caused all the misery and want that came 
 upon them. " Vexation alone shall makt you understand what you hear " (Isaias xxviii. 19). 
 In its application to the sinner, it means that although the prolonged habit of sin 
 generally renders men more insensible and more callous in regard to their miserable 
 condition; still, God sometimes employs great spiritual destitution and want, 
 particularly in the case of those who before had tasted His heavenly sweetness, to 
 make men enter into themselves, aided by His heavenly grace, without which they 
 could not entertain a single thought conducive to salvation. Here God, by His 
 preventing grace, rouses the sinner from the lethargic sleep of spiritual death in 
 which he was sunk, and brings him back to himself to consider his miserable state. 
 Tiiis opening of his eyes to a consciousness of his own condition and to a sense of 
 the Divine mercy, was the first grace, the first motion of penance which God 
 mercifully accorded to him, and thus stimulated him to further exertions to go forth 
 
ST. LUKE, CHAP. XV. 169 
 
 from his miserable state and seek reconciliation with his offended and outraged 
 father. 
 
 "Sow many hired servants in my father's house" &c. "By hired servants" 
 (mercenarii), are meant, those who work for daily wages. The contrast or 
 antithesis here is very striking. " Hired servants." Strangers to the household, 
 having bread in abundance and to spare in the father's house, while the son of 
 that household, far away in a strange land, is perishing from hunger, in want of the 
 commonest food. 
 
 By " hired servants" or, mercenaries, St. Jerome (Ep. 146) understands, those 
 among the Jewish people who observed the law from love of temporal goods: and 
 who, being just, by the justice of the law, and also merciful, were such, not from 
 the love of justice or mercy,* but from the motive of receiving from God, according 
 to promise, a long and happy life in this world. What is said of the Jews, St. 
 Jerome observes, might generally apply to those in the Church, the house of God, 
 our Father, who act well, not from love, as dutiful children should do, but, from a 
 a mercenary fear of punishment and a desire of temporal recompense. 
 
 As the prodigal in the application of the parable to sinners, who departed from 
 God, suffered from spiritual want, from a privation of the blessings of grace and 
 spiritual gifts, the abundance "of "bread" therefore, which the mercenaries enjoyed 
 in His Father's house, must refer to spiritual blessings ; and these must be, in one 
 sense, sons of God, but of an inferior class, who acted principally from the hope of 
 romunei-ation, as mercenaries do, and not from the pure and more exalted 
 motives of filial love. They are of that class referred to by David, " Inclinavi cor 
 metim ad faciendas justiflcationes tuas . . . propter retrilutionem." Whereas, the 
 children in the more exalted sense are represented by those of whom he speaks, 
 " Quomodo dilexi legem tuam, tota die meditatio mea est?" " Levavi manus meas ad 
 mandata tua qua dilexi." It may be, the words have no application at all, in the 
 parable, and are only introduced ornamentally, to convey the deep consciousness of 
 his degradation and misery on the part of the prodigal, contrasting his own miserable 
 degraded condition with the happiness of those who were his inferiors ; or, if applied, 
 it may designate those, who were of no consideration in the Church compared with 
 him, before he fell away from God. The first step in the prodigal's recession from 
 God was oblivion of God. Hence, his first step in returning is remembrance of God 
 and of the things of His house. 
 
 18. Now that the grace of God has opened his eyes and touched his heart, ho 
 does not tarry long, aided by the same grace, in taking a firm resolution. He 
 determines at once to abandon the wretched condition and place he was in, and to 
 throw himself on the mercy and forgiveness of Him whom he knew to have still for 
 him the bowels of tenderness and the compassion of a Father. 
 
 "I will arise" — a Hebrew form of expressing the commencement of energetic action, 
 or it may be allusive to the sluggish state of sin, in which he lay, the mire in which 
 he was wallowing. I will leave this wretched country — these gloomy shadows of 
 death. 
 
 " And will go to my father." I will hasten to cast myself at the feet of "my 
 father" who has still the patient bowels of mercy for me. " I shall confess my injustice 
 to him " (Psalm xxxi. 5), humbly acknowledge my innumerable offences against 
 God and man ; against heaven and earth. 
 
 11 Father, I have sinned against heaven." In the mouth of the prodigal, looking 
 on his father as a mere earthly parent, whom he offended, the words will mean, 
 
170 COMMENTARY ON 
 
 I have committed sins against God in heaven, and offended thee, and scandalized 
 my fellow-creatures on earth. I have committed innumerable sins against heaven 
 and earth. But, viewed in reference to God, " against heaven and before thee" mean 
 the same. Or, "before thee" might mean, I have sinned against heaven; and, to 
 aggravate my fault, I committed it in thy very presence, who fillest all space, 
 and art everywhere present, with Thy glorious immensity. 
 
 19. " No more worth/ to be called thy son" to be reinstated in the same place of 
 exalted dignity I forfeited. The parable supposes him to occupy the most dignified 
 place in his father's household. He now only asks to be admitted into his father's 
 house, and restored to his favour, on any terms, be they ever so humble. "Make me 
 one of thy hired servants" Let me now be admitted back into the ranks of the 
 humblest of the faithful within Thy holy Church. These humble sentiments, inspired 
 by God's grace, this resolution to confess his iniquity, were pleasing to God, who 
 looks to the humble. " Humilia respicit et alta alonge cognoscit ;" " Exaltat humiles." 
 The prodigal entertained feelings of humble sorrow in his heart, with a determina- 
 tion to confess his sins, as he afterwards did (v. 21). But he had not yet done so, 
 as is observed by St. Augustine (Queest. Evangel. 23, Lib. 2). 
 
 20. " And rising up, he came to his father ." He was not long in carrying out 
 his resolve under the inspirations of Divine grace. 
 
 "And when he was yet a great way off," &c. This represents to us, in vivid 
 colours, the infinite mercy and amiable condescension of God in dealing with sinners. 
 This beneficent Father does not wait at home till His son appears before him, 
 humbled to the earth and crying for forgiveness and confessing his faults. No, 
 His bowels of paternal affection are moved. " He saw him" coming. He beheld 
 the miserable plight, the sad condition he was reduced to. Far from rejecting 
 or spurning him from his presence, "lie was moved to compassion." All his 
 parental love is now excited, and he has compassion on his fallen, degraded son. 
 He gives him the most sensible proof of his affection. Although the parable may 
 be understood of the general fruits of Redemption, resulting from the Incarnation of 
 our Lord, when " God so loved the world, as to give up for it His only begotten Son " 
 (John iii. 16), and gave us the kiss of peace, when " afar off" (Ephes. ii.), reconciling us 
 through Jesus Christ, who, on His part, came from afar, descending from heaven, 
 for that end ; still, it in a more special way, vividly represents the infinite mercy 
 and loving condescension of Almighty God in regard to particular sinners whom He 
 inspires to return to Him by penance. By His preventing graces, He attracts them : 
 infuses into them the spirit of true contrition; thus admitting them to His loving, 
 paternal embraces, and giving them the kiss of reconciliation and peace. 
 
 21. His sincere sorrow now finds vent in the humble confession of his guilt, on 
 which he had already resolved (v. 18, 19). St. Augustine observes (Lib. 2 Qusest. 
 Evangel, c. 33), that the prodigal stops short in the confession he proposed making. 
 He now omits saying, " make me as one of thy hired servants." This may have arisen 
 from his seeing the great love manifested by his father now receiving him back once 
 more as his son ; and hence, the prodigal would not undervalue it by seeking a lower 
 place. Overpowered by his father's beneficent goodness, he thinks it unnecessary. 
 St. Augustine says, he omitted it from a feeling of generosity. He disdains 
 to exhibit a servile spirit towards him, who exhibits loving signs of paternal 
 affection ; or, it may be, his father interrupted him, before he came to that part, by 
 telling his servants, " Bring forth quickly the first robe" (v. 22). Some hold that the 
 
ST. LUKE, CHAP. XV. 171 
 
 prodigal did utter these words ; but, that St, Luke omits recording them, as being 
 easily perceived from what preceded. Unmindful of his former outrages, this good 
 father with wonderful celerity pardons him, and clothes him in the robes suited 
 to his original dignity. 
 
 22. " The first stole," "the ring" "and shoes" indicate that he was admitted to 
 his former place of dignity, which he had forfeited. " The first," that is, excellent, 
 "stole," a robe worn only by the children of distinguished houses. The particle, 
 " the stole," would point to the garment he wore in his father's house, and left behind 
 him, on his departure for the journey to the distant country, in which he wrecked 
 his fortune and character. This robe represents charity, which covers a multitude 
 of sins, and sanctifying grace, the chief ornament of the soul, now once more restored 
 to him — the distinctive robe of the sons of God, with which those who are " baptized 
 are clad" (Galatians iii. 27), being clothed " with the new man" &c. (Ephes. iv. 24.) 
 
 The "ring," which was a mark of dignity among the Easterns, an ornament of 
 the rich, and a pledge of solemn engagements, denotes the indwelling of the Holy 
 Ghost in the soul. "In hoc cognoscimus quoniam in eo manemus et ipse in nobis quoniam 
 de spiritu suo dedit nobis." (John iv.) "In quern credentes signati estis spiritu 
 vromissionis sancto." (Ephes; vi.) 
 
 The putting of " the ring on his hand" denotes, according to some Expositors, the 
 performance of good works, consequent on his conversion. 
 
 "Shoes on his feet" which servants or slaves were not allowed, denote prompti- 
 tude and readiness to walk in the way of virtue, and to preach the glad tidings of 
 reconciliation and its sweets to others. (Ephes. vi.) The "shoes " were given to guard 
 his feet in the way of virtue, from impinging against a stone, or any scandalous 
 obstruction, that might cause him to fall. Among the ornaments with which the 
 Lord promised to adorn Jerusalem in crowning her with gifts, was to have her 
 magnificently shod (Ezech. xvi. 10); and the Jews were ordered by Moses, to have 
 their feet shod, as a preparation for eating .he Paschal lamb (Exod. xii. 24), which 
 was a figure of the "fatted calf," mentioned here. They are a part of the spiritual 
 ornaments necessary to render a soul pleasing to God. By the grace which they 
 typify, we may " now walk according to the Spirit, and not according to the flesh" (Eom. 
 viii. 4), and with it, under the protection of the Most High, "walk upon the asp and 
 basilisk, and trample under foot the lion and the dragon" (Psalm xc. 13), unto the 
 preparation of the Gospel of peace. It is necessary to be clothed with the virtues 
 typified by the above ornaments, suited only to the sons of the household, in order to 
 be allowed to partake of " the fatted calf" (v. 23). 
 
 23. "TJie fatted calf" The article, in the Greek, would indicate that there is 
 question of a " calf" fattened and reserved for some occasion of special rejoicing like 
 the present. Some understand this, of the fulness and abundance of heavenly graces, 
 Deace, and interior joy in the Holy Ghost, which God plentifully bestows on sinners 
 after their conversion and return to Him. Others understand it, of the Holy 
 Eucharist, of which St. Augustine says: "Although God be omnipotent, He can dc 
 no more ; although infinitely wise, He can contrive nothing greater ; although infinitely 
 rich, He can give nothing greater." Eegarding which, the Council of Trent also 
 declares (§ 13, c. 2), "that in it our amiable Saviour poured forth all the riches of His 
 love for man." This is the greatest gift, the most precious pledge of His love that 
 God can give to men. It was the last proof of his affection, that he ordered his 
 servants to bring forth on the occasion of the rejoicings for his lost child. 
 
172 COMMENTAEY ON 
 
 24. All this denotes the great joy there is in heaven over the conversion of a 
 penitent sinner. " My son." He does not disdain to bestow on him the original 
 title — so endearing — uf " son." " Was dead," reputed such, owing to his long absence ; 
 and in its spiritual application to the sinner, really dead to God and to grace, 
 " and is tome to life again" by a spiritual resurrection from the grave of sin. " Was 
 lost" &c. This clause is but an explanation of the preceding, expressed in different 
 words and in a different form. 
 
 " And they began to be merry " The whole household. This indicates the great 
 joy there is in heaven over the conversion of a sinner. 
 
 25-27. This refers to an imaginary detail of the parable, which naturally fits into 
 the literal narrative, as a thing that might occur ; and it well suits, as a natural 
 introduction to the cause of the jealous feelings expressed in v. 28, by the elder 
 brother. 
 
 28. If by the elder brother, we understand those really just ; then, the jealousy 
 expressed only conveys, that such is the abundance of gifts which God bestows on 
 converted sinners, that it would be calculated to excite the jealousy of the just them- 
 selves, although this cannot be, since the just always rejoice at the conversion of 
 sinners. But the words taken in the above sense, convey the magnitude of the 
 graces conferred on the penitent sinner (Euthymius). 
 
 If the words refer to those only reputed just, such as the Scribes and Pharisees, 
 in reference to whose murmurs at our Lord's condescension to sinners, they are 
 introduced ; then, the passage conveys a deep reproach to the Scribes and Pharisees. 
 For, as no one would censure the benevolent father referred to in the parable, for 
 his great kindness and loving condescension and merciful forgiveness towards his lost 
 }hild, whom he went half way to meet, and feasted with ; so, neither should the 
 Pharisees murmur at the like conduct on the part of our Lord when eating with 
 sinners with a view to reclaim them; and as the elder son was blameable for these 
 feelings of mum uring jealousy ; so were the Pharisees, who were typified in him. 
 
 The elder son may be said, under different respects and circumstances, to typify the 
 really just and the reputed just, such as the Scribes and Pharisees. He represented the 
 really just, inasmuch as he remained with his lather and observed his mandates. 
 But, inasmuch as he spoke disparagingly of his father, looking on himself as just, and 
 his brother a sinner, he represented the murmurs and scornful arrogance of the 
 Pharisees. It was only as representing these latter, he is said, in the parable, to 
 express murmurs and jealousy. How admirably the amiable condescension of 
 the loving father is depicted here. He goes out to this jealous son. He gently 
 remonstrates with him (v. 31), pointing out the great advantage he always possessed 
 in enjoying the plenty of his father's house, and in being made partaker of all 
 his goods. 
 
 So, those whom God by His grace preserved from sin — for without His grace and 
 assistance, any one, no matter how just, would commit, at times, the greatest crimes — 
 should always be grateful to their good God, who wonderfully preserved them, and 
 should compassionate those who were not equally blessed. 
 
ST. LUKE, CHAP XVI. 173 
 
 CHAPTER XVI. 
 
 ANALYSIS. 
 
 This chapter contains the parable of the unjust Steward, with its suggestive lesson of the prudence 
 of salvation (1-9). It also contains instructions on the subjects of covetousness, fidelity to grace, the 
 indissolubility of marriage (10-18) ; and concludes with the history of the life, hard-heartedness, 
 and the frightful torture and despair of the rich glutton condemned to the everlasting fire of hell 
 (19-31). 
 
 TEXT. 
 
 A NB he said also to his disciples : There was a certain rich man who had a steward : and 
 the same was accused unto him, that he had wasted his goods. 
 
 2. And he called him, and said to him : How is it that I hear this of thee ? give an 
 account of thy stewardship : for now thou canst be steward no longer. 
 
 3. And the steward said within himself: What shall I do, because my lord taketh away 
 from me the stewardship f To dig lam not able ; to beg lam ashamed. 
 
 4. I know what I will do, that when I shall be removed from the stewardship, they may 
 receive me into their houses. 
 
 5. Therefore calling together every one of his lord's debtors, he said to the first : How 
 
 much dost thou owe my lord? 
 
 6. But he said : An hundred barrels of oil. And he said to him : Take thy bill and sit 
 
 down quickly, and write fifty. 
 
 7. Then he said to another : And how much dost thou owe ? Who said : An hundred 
 quarters of wheat. He said to him : Take thy bill, and write eighty. 
 
 8. And the lord commended the unjust steward, forasmuch as he had done wisely : for 
 the children of this world are wiser in their generation than the children of light. 
 
 9. And 1 say to you : Make unto you friends of the mammon of iniquity, that when you 
 shall fail they may receive you into everlasting dwellings. 
 
 10. He that is faithful in that which is least, is faithful also in that which is greater : 
 and he that is unjust in that which is little, is unjust also in that which is greater. 
 
 11. If then you have not been faithful in the unjust mammon ; who will trust you with 
 that which is the true ? 
 
 12. And if you have not been faithful in that which is another's ; who will give you that 
 which is your own ? 
 
 13. No servant can serve two masters, for either he will hate the one, and love the other : 
 or he will hold to the one, and despise the other. You cannot serve God and mammon. 
 
 14. Now the Pharisees who were covetous, heard all these things: and they derided him. 
 
 15. And he said to them: You are they who justify yourselves before men, but God 
 knoweth your hearts ; for that which is high to men, is an abomination before God. 
 
 16. The law and the prophets were until John ; from that time the kingdom of God is 
 preached, and every one useth violence towards it. 
 
 17. And it is easier for heaven and earth to pass, than one tittle of the law to fall. 
 
 18. Every one that putteth away his wife, and marrieth another, committeth adultery : 
 and he that marrieth her that is put away from her husband, committeth adultery. 
 
 19. There teas a certain rich man, who was clothed in purple and fine linen : and feasted 
 sumptuously every day. 
 
 20. And there was a certain beggar named Za&arus, who lay at his gate, full of sores. 
 
 21. Desiring to be filled with the crumbs that fell from the rich man's table, and no one 
 did give him ; moreover the dogs came and licked his sores. 
 
 22. And it came to pass that the beggar died, and was carried by the Angels into 
 Abraham's bosom. And the rich man also died : and he was buried in hell. 
 
174 COMMENTARY ON 
 
 23. And lifting up his eyes xohen he toas in torments, he saw Abraham afar off, and 
 Lazarus in his bosom : 
 
 24. And he cried, and said: Father Abraham, have mercy on me, and send Lazarus that 
 he may dip the tip of his finger in water, to cool my tongue, for L am tormented in this flame. 
 
 25. And Abraham said to him: Son, remember that thou didst receive good things in thy 
 life-time, and likewise Lazarus evil things : but now he is comforted, and thou art tormented. 
 
 26. And besides all this, between us and you there is fixed a great chaos : so that they who 
 would pass from hence to you, cannot, nor from thence come hither. 
 
 27. And he said : Then, father, 1 beseech thee that thou wouldst send him to my father's 
 house, for L have five brethren, 
 
 28. TJiat he may testify unto them, lest they also come into this place of torments. 
 
 29. And Abraham said to him : They have Moses and the prophets ; let them hear them. 
 
 30. But he said: No, father Abraham, but if one went to them from the dead, they 
 will do penance. 
 
 31. And he said to him: Lf they hear not Moses and the prophets, neither will they 
 believe if one rise again from the dead. 
 
 COMMENTARY. 
 
 1. It is disputed among Commentators, whether the following parable was spoken 
 immediately after the three preceding ones, at the same time and in the same place. 
 The common opinion, to which the adversative and connecting particle, 8e {but), 
 adds much force, is, that it was uttered immediately after them. By a very natural 
 connexion, our Lord, after having reproved the Pharisees, who murmured at His 
 mild treatment of sinners, now directly addressing His followers in general, unto the 
 end of time, points out, how wealth should be employed ; that almsdeeds are to be 
 added to penance, in order to obtain the grace of repentance for sinners, and persever- 
 ance for the just, almsdeeds being obligatory on all. This was, no doubt, indirectly 
 intended for the Pharisees, whose griping avarice, which made them "deride Him" 
 (v. 14), He censures in this parable. By the example of the unjust steward, He wishes to 
 show the avaricious Pharisees and all rich men, to the end of time, the prudence they 
 should practise in regard to spiritual matters, the alacrity with which they should shut 
 up " alms in the heart of the poor, as it shall obtain help against all evil " (Eccles. xxix. 15). 
 
 The word, " steward," as appears from the Greek — oikovo/aos — means, a dispenser, 
 who has charge of all his master's goods. The Vulgate term, il villicus," would refer 
 to a land-steward in charge of the farm. Here it is taken in a wider signification 
 (w. 5-7). " Was accused." The Greek word means, denounced, charged. 
 
 " Wasted," by luxurious living; or, byill-conoeived generosity in bestowing presents 
 and the like. It need hardly be remarked that, in their spiritual application, the 
 words, " the rich man " denotes Almighty God, the Sovereign Lord and Master of all, 
 to whom belongs every thing, the earth and its fulness. 
 
 By "the steward" is meant, man, His creature, to whom He confided His goods, 
 whether gifts of fortune, of nature, or of grace, to be employed, not for man's own 
 individual advantage ; but, for the benefit of His Master, whose steward he is, in 
 the manner He enjoins, and for His honour and glory. Prom this entire passage, 
 we can clearly see, that in relation to God, whatever may be said of rights secured 
 by human law — no man is absolute proprietor or master of anything he possesses. 
 He is a mere steward or dispenser, and in order to discharge the first duty of every 
 steward, viz., fidelity (1 Cor. iv. 2), he must employ his master's goods solely for his 
 master's proi'.t. Prom this, we may also see, that the more God has entrusted to us, 
 the greater the goods of fortune, the gifts of nature or grace confided to our steward- 
 
ST. LUKE, CHAP. XVI. 17.S 
 
 ship, the greater shall be the return we must make Him, the heavier our accountability, 
 and the stricter the account demanded at our hands ; so that, instead of glorying in 
 the magnitude or multitude of the talents bestowed on us, we should rather tremble 
 at the account we are one day to render of them. 
 
 2. The master summons his accused steward, states the charge made against him, 
 and calls for an account of his stewardship. 
 
 "For, now thou canst be steward no longer" which may mean, that unless, after due 
 investigation, he cleared himself of these charges, in the act of rendering an account, 
 he shall be discharged — Justice would demand he should not be condemned, before due 
 inquiry — or, it may mean, that the notoriety and certainty of his guilt involved 
 dismissal on the spot, and the feelings of the steward himself (verse 3), would 
 convey that, he knew his own guilt, which involved consequent dismissal. In their 
 spiritual application, these words refer to the dread summons issued to every one at 
 the hour of death, to part for ever with their temporal goods, and render an account 
 of their administration. What a dreadful summons to us all ! What a momentous 
 account, on the issue of which will depend an eternity of happiness or woe ! 
 
 3, 4. Here we have, without any very direct bearing or significance in the aim of the 
 parable, — what, probably, should be regarded as ornamental, — the ingenious contriv- 
 ance which occurred to the steward for providing against the evil day, when dismissed 
 from the office of steward, upon which, most likely, his livelihood depended. He 
 promptly resolves on a course which, although a fresh proof of his dishonesty, 
 shows, at the same time, his worldly prudence and tact in providing against the 
 evil day. " They may receive me" that is, give me support and maintenance in my 
 necessities. 
 
 How applicable are the words, " To dig I am not able ; to beg lam ashamed," to the 
 sad, desolate condition of those who, from their own misconduct and misuse of God's 
 gifts, spiritual and corporal, are painfully deprived of those occupations, as well 
 sacred as profane, on which their livelihood depended. Having been once "the salt 
 of the earth" and having " lost savour" they are cast out and utterly degraded, 
 being trodden under the feet of men. 
 
 6-7. This shows he had general charge of his master's goods. "Every one of his 
 lord's debtors." So that his fraudulent conduct would be less liable to suspicion than 
 if he only called some, and that all might be under obligation to treat him kindly and 
 generously in the day of need. These two debtors mentioned in verses 5-7, are only 
 examples of all the rest; for he called " every one of his lord's debtors," and, no doubt, 
 treated all in the same way, proportionally, as he treated these two. "An hundred barrels 
 of oil" " B 'arrets ," Greek — fiarovs — a word derived from the Hebrew; in Syriac 
 Matreion, derived from the Greek. "Barrel" — Batus—\?a.$ of equal measure with an 
 Ephi — Batus, for liquids ; Ephi, for solids — and each contained the tenth part of a 
 vorus, or quarter, as in next verse (Ezechiel xlv. v. 11). 
 
 7. " An hundred quarters of wheat." "Quarters," in Greek, nopovs. Every corut 
 (" quarter") was equivalent to ten cadi ("barrels") in liquids, and ten Ephi, 
 in solids. Hence, the stewards remitted more to the second debtor, to whom h« 
 remitted but twenty quarters out of the hundred, than he did to the former, although 
 he remitted fifty out of the hundred, since twenty cori, or " quarters," contained fat 
 more than was contained in fifty cadi or " barrels." 
 
176 COMMENTARY ON 
 
 " Take thy bill," in Gre^lc, ypa/x/xa, his note of hand, the written instrument securing 
 payment, kept in the hands of the steward. This note of hand, the steward hands 
 back to each debtor, for the purpose of destroying it and writing out a new one 
 containing a lesser amount. He tells him to do that "quickly," implying secrecy, 
 and everyone to do it, implying, that it was done by each one separately. 
 
 " And the lord commended ," &c, that is, " the lord" of the unjust steward, whose 
 goods were squandered, on learning how prudently he acted from a worldly, selfish 
 point of view, although naturally indignant at the injustice committed against himself, 
 and this fresh proof of his steward's dishonesty, still could not help commending the 
 dexterous cunning — " acted wisely " — displayed by him with a view to his own future 
 interests. " The lord" refers to the injured master of the steward, and not to our 
 Lord Jesus Christ, as appears from the next verse, where our Lord speaks of Himself 
 " I say to you," &c, in pointing out the moral of the parable. 
 
 The force of the conclusion would be greater in the interpretation, which under- 
 stands "Lord" of the injured master of the steward. For, then it would be an 
 argument a minori ad majus, as St. Augustine understands it to bo (Lib. 2, Qusest. 
 Evangel. Qusest. 34), conveying, that if the rich man praised the dexterity of his unjust 
 steward, how much more will God commend and reward His faithful servants, who 
 dispense the goods He confided to them according to His good will and pleasure. 
 
 Observe, the commendation of the master has not for object the dishonest act of 
 his unjust servant. It is exclusively confined to the p udence he displayed in it. 
 He commended him, "because he had done wisely" " What is commended, then, 
 on the part of the unjust steward, is hi3 cunning, his cleverness, and this by his 
 temporal lord only. If it be said that at least his example is proposed by our Lord, 
 for our imitation, we answer, not in all respects, and only inasmuch as he showed 
 great prudence and zeal in gaining his end. The steward acted unjustly ; and no one 
 was less likely to praise him for that, than the master whose good3 he wasted ; but 
 he acted also prudently, cleverly, according to the wisdom of the flesh, determined, as 
 far as he could, not to lose all when deprived of his place ; and for that foresight, 
 he is praised even by his injured master. When St. Paul calls on the Eomans to 
 serve justice unto sanctification with the same zeal with which they served iniquity 
 before (Rom. vi. 19), does he thereby approve of the object of their former zeal ? We 
 may praise the actor's skill without approving the play, or the robber's courage 
 without extolling felony, or even the duellist s aim without extenuating the fearful 
 guilt of murder. It is the prudence of the steward, and that alone, and not his unjust 
 conduct, that is eulogized. The wisdom of the children of this world is praised, not 
 the end to which that wisdom is directed, as is more evident still from what follows. 
 The enemies of Christianity labour, therefore, in vain to find in these words anj 
 commendation of injustice " (Dr. MacCarthy, in hunc locum). 
 
 " For the children of this world," a Hebrew phrase, as are also the words, " children 
 of light." These are the words of our Redeemer, conveying to us, that the votaries of 
 this darksome world, and those who live according to its ideas and maxims — so 
 opposed to truth and " light " — " are wiser in their generation," in adopting means for 
 attaining their worldly ends, and securing perishable riches — the only thing worldlings 
 value and esteem — " than the children of light " the sons of God, who profess to live by 
 the light of the Gospel, which God has mercifully shed upon them, are,in the adoption 
 of proper means for securing their end, the enjoyment of imperishable goods and 
 eternal happiness. Our Lord adds this, lest He might appear to commend the dishonest 
 conduct of the steward. He only refers to the steward's conduct, in order to stimulate 
 His followers to greater zeal in attaining their end, than worldlings do in attaining 
 
ST. LUKE, CHAP. XVI. 177 
 
 theirs. By contrasting the prudence of worldlings, " the wisdom of the flesh, which is 
 death" with the prudence of His followers; or "the children of light," which is "the 
 ■wisdom of the spirit, which is life and peace " (Rom. viii. 6), our Lord wishes His 
 followers to display greater zeal in their way, than wordlings do in theirs. Here 
 naturally suggests itself the solemn reflection on the wisdom of salvation. As the 
 wise man refers the sluggard to the industry of the little ant, so our Lord refers us 
 to the industry and care which worldlings employ in their business in attaining their 
 worldly ends. What is every other wisdom, but folly, unless it conducts us to the 
 end of our creation 1 ? What can everything else avail, if we miss this? "Quid 
 prodest homini si universum mundum ? " <fec. What comparison between the passing 
 gratification of the brutal passions of the body, in which we are become like the brute 
 beasts, " the horse and mtde that have no understanding " — gratification, which lasts but 
 a moment, and is succeeded by bitterness and remorse — and the eternal enjoyment 
 of the spiritual and heavenly delights, for which the immortal soul of man is 
 made 1 ? 
 
 9. " And I say unto you." This is the conclusion drawn from the above parable by 
 our Lord for the guidance of His followers at all times. "I" and "you," are very 
 emphatic. The steward said to himself, I know what I shall do ; I shall make friends 
 for myself of my master's debtors. / say also to you, imitating the steward's cunning 
 and prudence, do you also make friends for yourselves out of the unjust, unrighteous 
 mammon, which your Sovereign Master has deposited in your hands, to be dispensed 
 by you, as faithful stewards, according to His will, by laying up your riches in the 
 bosom of the poor, "that when you shall fail," and shall be deprived of the stewardship 
 at the hour of death, when you shall be called upon to render an account of your 
 dispensation, "they" like the master's debtors, whom the steward desired to conciliate 
 in order to be admitted into their houses, " may receive you into " their houses, in the 
 kingdom which is properly theirs (Matthew v. 3 ; Luke vi. 20), houses, or " tabernacles," 
 which are to endure for ever. 
 
 " Mammon of iniquity," a common Hebraism for unrighteous, iniquitous mammon. 
 " Mammon " is a Syriac word, signifying riches (Matthew vi. 24). Riches are termed 
 iniquitous or unjust — fiap^va tt)q aliKiat — for several reasons, either, because they 
 are, generally speaking, the fruit of injustice on the part of our forefathers, by rapine, 
 plunder, &c, or, on our own part. Hence, the common phrase, " dives aut injustus aut 
 hmres injusti," quoted by St. Jerome (Ep. 1, ad Hebridiam, Qusest. 1), and as the heir 
 of injustice knows not precisely to whom he should make restitution, he should give it 
 to the poor; or, because they occasion injustice in their possessors, unless greatly on 
 their guard, such as pride, avarice, luxury. In this way St. Paul terms concupiscence 
 " sin" being the cause and effect of sin, " quod habitat in me peccatum " (Rom. vii. 17) ; 
 or, because, it is the unrighteous or unjust alone, that regard riches as their 
 sovereign good, place their whole trust in them, and value them unduly, although 
 false, deceitful, and transitory, never satisfying the human heart; the just, on the 
 other hand, in possessing riches, regard them as transitory, and value heavenly 
 riches alone ; or, because, men often regard the riches they possess as absolutely 
 their own, whereas, in reality they are God's, to whom belongs the earth and its 
 fulness. Men, in reference to God, hold them by the mere title of dispensation or 
 stewardship. This latter meaning well suits the parable, in which God is signified 
 by the " rich man." We are only stewards, who unjustly employ for our own selfish 
 ends what belongs to Him. Riches are not unjust or unrighteous of themselves, 
 but only in their abuse. 
 
178 COMMENTARY ON 
 
 " When you fail." When at death, you are called upon to render an account of 
 your stewardship, now to be taken away from you. 
 
 " They may receive you," or, rather, God shall admit you, owing, in some cases, to 
 their intercession, into His heavenly kingdom, which is peculiarly the inheritance of 
 the poor ; but He shall do so, especially in consideration of the pure motive of charity, 
 which dictates the giving of alms to the poor, which are, therefore, given to Himself, 
 whom they represent. This latter reason will hold, whether there be question of the 
 faithful and just poor, themselves occupants of heaven, or of the unjust poor excluded 
 from it, when we relieve them for God's sake, whom in their poverty they represent. 
 
 " Into everlasting divellings," which peculiarly belong to the poor, as such. No 
 doubt, many among the poor shall be excluded, who die impenitent, and many 
 among the rich admitted, who shall merit by their charity the graces necessary to 
 fulfil the other precepts of God. For, mere alms-giving will not save ; but, alms-giving 
 will move God to grant forgiveness of sin and the graces necessary for salvation. 
 The rich have great difficulties in gaining heaven ; and from this passage, it is clear, 
 that unless they discharge the duty of alms-giving they shall be excluded from 
 God's everlasting kingdom. "Everlasting " solid, enduring mansions, in opposition 
 to these dwellings " made with hands " in this world, whose duration is but 
 temporary. 
 
 From this entire passage is clearly seen the duty of relieving the poor by alms- 
 giving 5 under pain of exclusion from the kingdom of heaven. We are mere stewards 
 of the goods we possess in this world. If we appropriate them to our own use, 
 instead of dispensing them according to the will and for the interests of our Master, 
 we act the part of unjust, unfaithful stewards ; and we shall be excluded from God's 
 everlasting mansions, when the accounting day arrives. 
 
 The precept of alms-giving may be also clearly seen from the providence of God 
 in the present order of things. While arranging the unequal distribution of earthly 
 goods, He appoints the rich as His own stewards and representatives in regard to 
 His poor. In order to bind together more firmly the several members of the great 
 human family, He has ordered that they should mutually depend on each other, as He 
 had done in regard to the several members of the human body ; and He has made 
 the reciprocal exhibition of love, the great bond of indissoluble union. When the rich, 
 then, neglect to succour their indigent brethren, and follow not the example of Him 
 whose place they hold, Who " opens His hand and fills every animal with benediction ;" 
 Who " makes His sun from heaven rise on the good and bad, and rains upon the just and the 
 unjust," they become instrumental in subverting the order of Providence, established 
 by God. Through them His name is blasphemed ; and an order of things established 
 directly at variance with His divine ordinances ; and their neglect made chargeable, 
 with wicked men, on His infinite goodness and wisdom. Hence, our Lord regards 
 the salvation of a rich man as so very difficult ; because, it is so hard to find a rich 
 man who complies, to the requisite extent, with the precept of relieving the poor. 
 
 The same precept is clearly referred to (1 John iii. 17), where He condemns 
 those who, having a knowledge of their neighbour's wants, and the means of relieving 
 him, still neglect doing so. Also, James i. 13-27; ii. 15; Matthew xxv. 34-46. 
 The same may be also clearly seen from the fate of the hard-hearted rich man, whose 
 history and miserable end are given towards the close of this chapter, vv. 19-31. 
 
 10-12. Our Redeemer would seem to have for object in these three verses, to 
 inculcate charity towards the poor, and the faithful discharge, on the part of the rich, 
 of their office as stewards, in the dispensation of the goods of this world, which, 
 
ST. LUKE. CHAP. XVI. 179 
 
 properly speaking, are God's. This He inculcates, on the ground, that infidelity in 
 the discharge of their office, of properly dispensing temporal goods, would entail 
 the withholding or withdrawal from them, of spiritual goods, and their final exclusion 
 from the eternal bliss, for obtaining which spiritual gifts and graces are indispensable. 
 He also inculcates due correspondence with spiritual graces, and the proper use of 
 them. 
 
 "He that is faithful in that which is least," &c. This is an adagial expression, 
 founded on the common opinion of mankind and experience, conveying what generally 
 happens. It is understood of fidelity or want of fidelity in small things, arising from 
 an innate principle of honesty or dishonesty. Men who find their servants honest in 
 Bmall things regard them as deserving of credit in regard to great things. Hence, 
 we find the reward given in the Gospel, "quia super pauca fuisti fidelis, super multa 
 te constituam," &o. " The least " and " little," are generally understood of temporal 
 matters, which are "little" compared with spiritual treasures; and "greater" of the 
 more precious treasures of the spiritual life. The man, who is not faithful in the 
 administration of temporal goods, according to the will of God, shows that he does 
 not deserve to be intrusted with the spiritual treasures of grace, which he would be 
 sure to employ unprofitably. " Si quis domui suce prcesse nescit, quomodo Ecclesiw Dei 
 dil'igentiam habebit ? " (1 Timothy iii, 5.) 
 
 11. This is an inference from the foregoing adage " If you have not been faithful," 
 in the dispensation of "unjust mammon," the goods of this world, which are 
 fugitive, uncertain, deceitful and never satisfy the cravings of the human heart, 
 " who will trust you with that which is true ? " He refers to the spiritual treasures 
 of grace, which are in reality " true " riches, alone capable of satisfying the heart, 
 alone conducting to the true and permanent end for which we were created. This 
 may be understood of all men, to whom God commits His treasures of grace, to be 
 employed by them for their own sanctification and final salvation. Our Lord here 
 threatens the rich and avaricious, that by the misuse of temporal wealth, they will 
 deserve to be refused spiritual graces, or, to have the graces which they possess, 
 withdrawn from them. In verse 9, He proposes the reward of alms-deeds ; in these 
 verses, the punishment of neglecting it. 
 
 12. "Another's," temporal wealth, which belongs to God — like that which the 
 steward squandered — given as His own to us for administration. We have merely the 
 use of it from Him. Riches were never ours ; we brought none of them into this world, 
 nor shall we bring any out of it. They are external to us, and by no means belong to us, 
 foreign to the rational and spiritual nature of man. " Tour own," the spiritual treasures 
 of grace, which may be called " our own," because they remain with us ; they 
 adhere to us, and conduct us to our last end, for which we were destined and 
 created, and which we cannot lose. " Who will give ? " &c. No one ; God will 
 withhold or take away spiritual goods in punishment of our abuse or maladministra- 
 tion of the temporal goods confided to our stewardship (Psalm xlviii. 17, 18; 
 Job xxvii. 19). 
 
 13. Our Lord in this verse employs an adage founded on experience, regarding 
 the impossibility of serving two masters of opposite characters, demanding opposite 
 and contrary things, in order to dissuade His followers, and the Pharisees, also, whom 
 He specially censures, from the pursuit of avarice. (See Matthew vi. 24, Commentary 
 on.) The adage is suggested by the idea, that those who neglect alms-deeds, show an 
 
180 COMMENTARY ON 
 
 inordinate attachment to riches, which they serve as an idol. Now, such service is 
 incompatible with the service of God. We can serve only one or the other. 
 
 14. "Now the Pharisees, who were covetous" — fond of money — "heard all these 
 things" The Greek has, " the Pharisees also," as well as the disciples, whom He 
 addressed, " heard all these things" 
 
 " And they derided Him." The Greek word for "derided," tZspvKTr)pt£ov, conveys 
 the external expression of their contempt — literally, they turned up their noses at 
 Him — a common metaphor, denoting derision — " naso suspendere adunco" (Horace). 
 They sneered derisively at our Lord — Himself poor and bereft of all earthly riches — 
 for inculcating on the rich the duty of distributing their wealth among the poor. 
 Not considering the selfish accumulation of wealth, opposed to the teaching of Moses, 
 and to the high standard of legal perfection they proposed to follow, they sneered at 
 the doctrine, that they were mere stewards of their earthly wealth ; that riches were 
 unjust " mammon ; " that the amassing of wealth was incompatible with the service 
 of God, especially as the law of Moses promised temporal blessings to its faithful 
 observers. Hence, thase men sneered at our Lord's teaching, just as, now-a-days, 
 we find the haughty, the Hbidinous, die, despise the Evangelical teaching regai-ding 
 i humility, charity, &c, so opposed to their loose, cftssolute morals. " The sensual man 
 perceiveth not these things that are of the Spirit of God" (1 Cor. ii. 14). 
 
 15. Having observed their sneers, our Lord, in order to cover them with confusion, 
 reproaches them publicly, with vainly affecting to be just, though not so in reality, and 
 forces them to enter into themselves, that they might discover what God sees in their 
 interior, viz., hypocrisy, secret injustice, avarice, and envy. He conveys, that while 
 they affected to be just, they were abominable in the sight of God. 
 
 " You are they who justify ymrselves before men " — that is, affect legal justice, and 
 wish to be regarded as just before men, putting on the appearance of sanctity and 
 disinterestedness. 
 
 " But God knoweth your hearts." By this, Our Lord conveys, that He clearly saw 
 into their interior, and knew the vices with which they were tainted ; but, as these 
 vices were too great to be exposed, He insinuates so much by saying that God, " the 
 searcJier of hearts," saw how their hearts were tainted with avarice and other corrupt 
 passions. " For," is a proof of the assertion tacitly conveyed in the words, " God 
 knoweth your hearts," viz., that their secret vices, with which they were stained, were 
 well known to God, and their acts prized at their proper value. " What is high to 
 men " — what is held in esteem by men, riches, station, and apparent sanctity, which 
 men can only judge of from what they see — " is an abomination before God," " abominatio 
 Domini est omnis arrogans," &c. (Proverbs xvi.) Sometimes God approves of what 
 men approve ; but, oftentimes what men approve of is detested by God, if avarice, 
 pride, hypocrisy, reign in the heart, and sincerity be wanting. The sentence here 
 uttered by our Lord has reference to the pride and hypocrisy of the Pharisees, whose 
 external sanctity men prized and valued, but, God hated and detested, as the 
 interior dispositions were wanting. All their external show was the sheerest 
 hypocrisy, which is an abomination before God. 
 
 16. Lest they might allege that the law of Moses proposed worldly wealth and 
 prosperity, as the reward of the observance of the law, our Lord says, " the law and 
 the prophets" (see Matthew xi. 12-14) "were until," the time of "John," the Baptist. 
 Earthly goods were then promised as rewards to men, but only as figures of the heavenly 
 goods in store for them. But since His time, " the kingdom of God is preached," without 
 
ST. LUKE, CHAP. XVI. 181 
 
 shadow or figure, "and ev?rt/ one," without distinction, the greatest sinners, including 
 the harlots and publicans, who shall go before the Pharisees into the kingdom of God, 
 "useth violence towards it" by mortifying their passions and renouncing all inordinate 
 attachment to earthly goods. Hence, those held in disrepute, who are an abomination 
 with men, may be very precious with God ; as, on the other hand, as above stated, 
 those in repute with men, are often an abomination with God. 
 
 17. (See Matthew v. 19.) Lest the Pharisees might imagine this teaching to be 
 contrary to the law, our Lord asserts that the reverse is the case ; since the solid and 
 abiding riches of heaven, alone capable of satisfying the human heart, were in reality 
 typified by the goods promised in the law — goods, which were mere figures of ours, 
 held out in the New Law. The evangelical perfection, inculcated in the preaching of 
 the kingdom of God is the very term and end, to which the law conducts us. 
 
 18. See Matthew xix. 9, &c, where the words of this verse uttered absolutely, and 
 without any exception, in reference to the re-marriage of any whose repudiated wife 
 may still live, are adduced in proof of the Catholic doctrine, which teaches, that such 
 re-marriages are invalid ; that the parties so united are guilty of adultery by co-habi- 
 tation. The words here recorded by St. Luke would be absolutely false, if adultery 
 or any other cause should dissolve the vinculum of the marriage of Christians once 
 consummated, as long as either party is still alive. Indeed, if it were otherwise, any 
 one reading St. Luke, unless he chanced to fall in with St. Matthew, would be neces- 
 sarily led into error — an error, too, which would entail an unfair restriction, and a 
 burthen too heavy in certain contingencies, if the partner of an adulterous party were 
 free to re-enter the marriage state with another. It is held by some, that the words 
 of our Lord here, were uttered, as St. Luke records them, on an occasion different 
 from that mentioned in St. Matthew, chap. xix. 
 
 19. Very likely, this is to be connected with the portion of this chapter (v. 1-18), 
 in which our Lord speaks of the duties of the rich in regard to the distribution of 
 their wealth to relieve the necessities of the poor. Many Commentators hold, that 
 the intermediate portion, from v. 1 3 to this, was spoken on a different occasion, and 
 inserted here by St. Luke, as it occurred to him in writing his Gospel, without any 
 immediate connexion with the subject of this chapter. In the preceding, our Lord 
 shows the reward attached to the faithful dispensation of the goods of this work! (v. 
 10), the punishment of privation of grace and glory attached to their abuse ; and here, 
 in order to strike terror into the Pharisees, who sneered at Him (v. 14), and all 
 others whom it might concern, He shows, by a frightful example, in which, He 
 vividly depicts the tortures of the damned, the dreadful punishment of neglecting 
 to employ the goods of this world in relieving the known necessities of the poor. 
 
 " A certain rich man" &c. Our Lord, while mentioning the name of the beggar, 
 Lazarus, " honor abile nomen eorum corum illo" (Psalm lxxi. 14), suppresses the 
 name of the rich man condemned to hell, " nee memor ero nominum eorum per labia 
 mea" (Psalm xv. 4), out of a feeling of consideration for himself and his Jive 
 brethren, whom he left after him, and also to convey, that his name was blotted 
 out of the book of the living. Moreover, He conveys by this, how different God's 
 judgments are from those of men, who blazon forth the names of the rich and 
 powerful, and regard the names of the poor as undeserving of mention. 
 
 " He was clothed in purple" the dress worn by kings, and by such as kings author- 
 ized to wear it (Daniel v. 7, 16, 29 ; 1 Machabees x. 20 ; xi. 58; xiv. 43, 44). Hence, 
 
182 COMMENTARY ON 
 
 some interpreters conjecture, that reference is made to Herod, or some prince of the 
 time. The Roman Senate used to bestow it on such as they saluted as kings. In 
 course of time, however, the nobles and the rich used to wear it. Hence, of the 
 valiant woman, it is said, "Purpura, etc. . . indumentum ejus." This rich man, 
 whoever he may have been, lived in royal splendour and magnificence. 
 
 " And fine linen." Linen of the finest texture, worn next his person, thus show- 
 ing his effeminate luxury. The purple he displayed externally. 
 
 "And fared sumptuously." He enjoyed at table the most delicate food, wine, 
 music, &c, and all the other accompaniments of luxury, and this not merely on festal, 
 but, "every day." With him it was one continuous round of enjoyment of all the 
 pleasures which this world could afford. 
 
 Whether our Lord, to whom, as God, the occurrences in the other world were 
 thoroughly known, records a true historical fact ; or a mere parable, a mere imaginary 
 case, typifying realities, is disputed among Commentators. The preponderance of 
 authority favours the former view ; and the mention of names, Lazarus, and the five 
 brothers of the rich man, corroborates the latter. Moreover, parables are generally 
 founded on events and objects visible to the senses, employed to illustrate moral 
 truths ; but, not on invisible things. It would have more force, if a real occurrence 
 of an awful nature, such as this, were adduced in proof of the sinfulness of abusing or 
 not properly using riches. There are certain things contained in the narrative of our 
 Lord, which would seem parabolical, such as, the conversation of the rich man with 
 Abraham regarding his sending Lazarus to him ; the torture of his tongue, &c. 
 Hence, it seems more likely, while it may have been a real event, that certain circum- 
 stances are mixed up with it, of a parabolical nature. 
 
 20. In the preceding we have a picture of supreme earthly happiness. We now 
 have depicted an instance of excessive human misery, want, and suffering. While the 
 rich man was thus enjoying himself, there lay at his gate a wretched beggar. Our 
 Lord gives the proper name of the beggar — " Lazarus " — while suppressing that of 
 the rich man, for the reasons already assigned. There are, however, interpreters who 
 understand Lazarus to be a common name, denoting, according to Etymology, as the 
 Hebrew word, Lazaur, signifies, " unto help," that is, one exposed as an object to be 
 helped. 
 
 " Lay," prostrate, helpless, devoid of all human aid, exposed to the vicissitudes of 
 the weather. 
 
 " At his gate," outside the vestibule of the rich man, exposed to the vicissitudes of 
 the weather, but so that his condition and appearance were well known to the rich 
 man (v. 23). 
 
 "Full of sores," his body covered all over with ulcers. Some hold, that he was 
 suffering from leprosy. It is not so easy to reconcile this opinion with the Mosaic 
 ordinance prohibiting lepers to reside near human habitations. For, this " rich man " 
 was manifestly a Jew. He calls Abraham, " Father," and is, in turn, addressed by 
 him, as "Son." 
 
 21. " Desiring to be fed," he did not exhibit any importunity in asking j however, 
 his wretched condition loudly appealed for help. 
 
 " With the crumbs that fell from the rich man's table." He desired to be treated 
 like the whelps that eat of the crumbs that fall from their master's table. 
 
 " And no one did give him." The servants shared in their master's inhumanity. 
 These words, though not found in the Greek, are understood in the narrative. The 
 
ST. LUKE, CHAP. XVI. 183 
 
 poor beggar had no one to comfort or relieve him. While the rich man fared 
 sumptuously, Lazarus had not a morsel to eat ; while the rich man was gorgeously- 
 apparelled in purple and fine linen, Lazarus was covered over with ulcers. 
 
 " Moreover, the dogs came" &c. Some understand this to mean, that the dogs 
 showed more humanity than man, by licking away the putrid matter issuing from 
 his sores, thus affording him some relief. Others, that he was so well known there, 
 that the very dogs, that are in the habit of scaring away strangers, recognised 
 him well. Hence, the rich man could not but be aware of his misery. Others, 
 however, looking to the word, " moreover" which would seem to denote an additional 
 feature of his wretched condition — for, everything mentioned regarding his 
 condition in this life only exhibits his misery — say, the words mean, his condition 
 was so weak, he was so destitute, that he was unable to drive off the dogs — wandering 
 dogs, the pest of Eastern cities — that caused him additional torture by licking his 
 wounds. 
 
 22. Death makes a great change, in the condition of both. The wretched 
 beggar, Lazarus, who had no one to give him the very crumbs he craved, by a 
 spirit of holy patience, resignation, and conformity to God's holy will — mere poverty 
 without practising virtue would not do — merited to be " carried by angels" the 
 officers of God's heavenly court, " into Abraham's bosom" the Limbo, or place of rest 
 for the just of old, before the death of Christ had thrown open the gates of heaven 
 to the Saints. Our Lord calls this, " Abraham's bosom" founded on the ancient 
 custom of reclining at feasts, — because, Abraham having merited, by the heroism of 
 his faith, to be called, the Father of all the faithful, received, as it were, into his 
 arms and paternal embraces and fondly cherished, — as an earthly parent, receives 
 into his bosom the children of his love, — the just who, enjoying his company, were 
 detained with him in the place of rest until the death of Christ. Some hold, that 
 the words, " Abraham's bosom" imply, that even in that abode of rest, Lazarus 
 occupied a very high place, next to Abraham himself, reclining, as it were, on his 
 Father's bosom. From this passage we see that, after death, the souls of the just are 
 carried by angels into a place of rest, in which sense of, carrying, David says, 
 " in manibus portabunt te" &c. Hence, holy Church prays, " Jubeas earn a Sanctis, 
 angelis stiscipi, et ad patriam Paradisi perduci, signifer, sanctus Michael represented" 
 &c. This place, designated " Abraham's bosom," is generally supposed to be in the 
 bowels of the earth, but is in a higher position than hell. (v. 23), " He lifted up his 
 eyes." In this place, all the just were detained as in a place of rest, and refreshed 
 by Abraham with the hope of heavenly bliss in due time, promised to Abraham and 
 his seed. 
 
 "And the rich man also died; and he tvas buried in hell." In the Greek, the 
 punctuation and construction are different. It runs thus, " The rich man also died and was 
 buried." (v. 23.) " And in hell, lifting up his eyes," &c. According to this 
 construction, the words mean, " he was buried," with much pomp and external show, 
 in the tomb he may have himself previously prepared. The burial of Lazarus, being 
 private and of no note, is passed over in silence. The construction in our Vulgate 
 better carries out the antithesis between the carrying of Lazarus by angels to Limbo, 
 and the burying of the rich man in the bottom of hell. Moreover, the description 
 of the condition of both on earth having been given in the preceding verses, it 
 seems more natural, as is clearly conveyed in our version, that now we have a 
 description of the changed condition of both in the other world. 
 
 The condemnation of the rich man to the torments of hell suggests a most fearful 
 
184 COMMENTARY ON 
 
 lesson to the rich of this world. Why was this rich man condemned ? Was it on 
 account of his riches ? Surely, not. Many among the saints possessed in abundance 
 the riches of this earth. Many of them reached the highest honours and dignities 
 with their accompanying wealth, that this world could bestow. Riches, if proper] v 
 employed, may bring us to salvation, and may contribute to an increase of glory. 
 Out of " the mammon of iniquity" we may raise up powerful advocates before the 
 throne of grace by hiding our alms in the bosom of the poor, who, after death, may 
 receive us into everlasting tabernacles ; and this, in many instances, is the merciful 
 design God has in view in bestowing them. 
 
 Was he a heartless oppressor, a wholesale exterminator, who mercilessly ground 
 down the countenance of the poor, against whom the cry of distress, the wail of the 
 widow and the orphan, ascended before the throne of a just God? Was he guilty of 
 the unnatural crime of creating a widespread misery, which he afterwards refused 
 to alleviate — a thing by no means uncommon? Our Redeemer charges him with 
 no such crime. Nor do we find him charged with being a rock of scandal, a 
 stumbling block of offence, by his public immoralities, spreading the odour and 
 infection of spiritual death everywhere around him. 
 
 Neither have we any reason for doubting the sincerity of his faith ; for Abraham 
 addresses him as his "son" (v. 25), and the reference which Abraham makes to 
 " Moses and the Prophets " (v. 29), would lead us to suppose, that the unhappy man 
 offered no public resistance to the teaching or the ordinances of the ruling authorities 
 of the Jewish Church, who sat in the chair of Moses. Why then was he " buried in 
 hell " ? Our Redeemer, in the foregoing passage, conveys, that it was for a mere 
 sin of omission, for his inhumanity, for his neglect to succour the miseries of the poor. 
 
 23. "And lifting up his eyes" &c. Here our Lord, who commenced this narrative, 
 regarding the conditions of Dives and Lazarus, while in this life, composed of soul 
 and body, continues to speak of them in the other world, as if invested with bodies and 
 corporal senses, as He could not otherwise convey to us an idea of spiritual things 
 in the invisible world to come. Thus, God is oftentimes represented as having limbs, 
 though a pure Spirit. The rich man was, by Divine revelation, or some ray of Divine 
 light, made aware of the happy condition of Lazarus, of whose sufferings in this life, 
 and his own criminal neglect to succour him, his present tortures — the punishment of 
 this criminal neglect — reminded him. As the sight of the rich man's happiness and 
 worldly e ijoyment formerly aggravated the sufferings of Lazarus; so, now, the sight 
 of the bliss of Lazarus seems to have aggravated the rich man's tortures. 
 
 24. " And he cried and said." By this cry is understood his earnest desire for 
 relief, which God made known to Abraham. 
 
 " Father Abraham" This unhappy man must have been a Jew, descended from 
 Abraham, whom all Jews addressed as Father. Abraham, for the same reason, 
 addresses him as "Son" (v. 25). He hopes by addressing him, as Father, to move 
 him to compassion. 
 
 " Have mercy on me, and send Lazarus," &c. He entreats Abraham, whom he sup- 
 poses to be the chief person vested with authority in that place, to send Lazarus, 
 whom alone he knew among those who were in Limbo, to afford him some relief, and 
 refreshment, by giving him even one drop of water to cool his tongue. He refused 
 Lazarus a crumb of bread ; now he, in turn, is a suppliant, and asks in vain for a 
 drop of water " to cool his tongue," which shall never be given him, "petiit guttata qui 
 
ST. LUKE, CHAP. XVI. 185 
 
 negaverat micam" observes a Holy Father. His tongue, thus tortured, was probably 
 the member that offended most, not only in the sensual enjoyment of good things, 
 but, also in the utterance of obscene words and improper language of all sorts. In 
 what things a man sins, in the same also is he tortured. " Quantum in deliciis fuit, 
 tantum Mi date tormentum et luctum " (Apoc. xviii. 7). The soul of the rich man being 
 in hell, the word " tongue " is therefore used here, metaphorically, and the words 
 convey, that owing to God's power, he felt the same torture as if his tongue were 
 really burning. Indeed, men oftentimes seem to feel the same sensation of pain, after 
 a limb is amputated, as they would feel if the limb had not been removed. 
 
 "For I am tormented in this Jlame." The power of God could effect that material 
 fire, as the instrument of Divine justice, would act on a spiritual substance, as it 
 does on the demons — "depart into everlasting fire, prepared for the Devil and his angels" 
 (Matthew xxv. 41). So, in like manner, might it happen in regard to the disembodied 
 souls of men, on whom He might act directly, as He produces sensations through the 
 bodily senses. All this shows the excessive and excruciating tortures this damned 
 man was enduring, not only from fire acting on him by the Divine power ; but, from 
 perpetual remorse of conscience, arising from the recollection of his past guilt, from 
 a knowledge of the felicity he forfeited, from the company of hideous devils, from 
 the constant consideration of his doom, unceasingly forced on his intellect, and the 
 horror and maddening resistance to his fate unceasingly forced on his will. 
 
 25, 26. " And Abraham said to him." Instead of an oral conversation between 
 Abraham and the damned man, most likely, the things here uttered were made known 
 on both sides by God. " Son." Abraham addresses him blandly, and abstains from 
 reproaching him with his crimes. He was his " son" being a Jew, although he was 
 far from following his father's example in the exercise of mercy and hospitality ; and 
 this appellation of " Son " forcibly reminds this wretched man of that privilege, and, 
 prabably, adds to his torments. 
 
 "Remember that thou didst receive" &c. Abraham's reply conveys — first, that the 
 condition of both was the just retribution due to their deeds in this life ; and, secondly, 
 that it was impossible, on the part of Lazarus, to give him any relief. " Good things." 
 The Greek has, " thy good things" by which Abraham conveys, that the condemnation of 
 the rich man was owing to the luxurious life he had led, in making his own of the goods 
 of which he was a mere steward, and not dispensing them to the poor according to God's 
 will. " And likewise Lazarus evil things" in which are implied, patience under suffering, 
 conformity to God's holy will, and the practice of all other virtues required from him. 
 
 " But now he is comforted," in reward for the virtues he practised, and the holy 
 life he led. "And thou art tormented." By a just judgment of God, thou art now 
 enduring, and shalt endure for ever — and this you cannot but "remember" — the 
 punishment and torture due to thy wicked life and hardhearted insensibility towards 
 the distressed poor. 
 
 26. " Besides all this " — that is, besides the just judgment of God, to which the 
 just must ever bow, in a spirit of conformity to His adorable will — compliance with 
 your request is impossible, owing to the eternal separation, which by a Divine, 
 unchangeable decree exists between the just and the reprobate. "Between us and you 
 there is fixed a great chaos." The Greek for "chaos" means, a chasm, a. gulf, or hiatus. 
 This chasm is "fixed " immoveably for all eternity by the Divine decree ; it is utterly 
 impassable, both on account of the eternal separation between just and reprobate, and 
 on account of the distance, which was very great, although both places were under 
 the earth. Hence, there was no passing to and fro, even though they wished it. It 
 
186 COMMENTARY OH 
 
 is a hypothetical assertion; for, the just, who must ever conform to God's will, 
 cannot wish any such intercourse, since He has fixed an eternal barrier to any such 
 communication, and the elect have the same feelings and sentiments regarding the 
 reprobate, that God shall ever have. 
 
 27, 28. " And he said* The thoughts on both sides were communicated by God 
 to Abraham and to the unfortunate rich man. It is the common opinion, that there 
 was no actual oral conversation between them. 
 
 " Then, father, I beseech thee, that thou woiddst send him to my father's house" As if he 
 said ; the impassable gulf, firmly established between the just and the condemned 
 reprobate, does not exist between the departed just and those still living on earth, 
 " I have jive brethren." "Five," may denote any indefinite number. These my brethren 
 now living in my father's house, are pursuing the same reckless course of luxurious 
 living, strengthened in this by my wicked example, and of utter insensibility to 
 the wants of the famishing poor, that I pursued ; and I pray you to send him to them, 
 " that he may testify to them." " Testify," means, to admonish, to warn them of their 
 impending doom. Or, it may mean, to give testimony — the literal signification of 
 the word — that, as an eye witness, he may bear testimony regarding the condition of 
 things in the other life, a point on which sensual and luxurious men, blinded by 
 present enjoyment, express doubts, on the ground, that no one ever came back to 
 tell us of it. 
 
 " Lest they also," following the example I gave them, " may come into this place of 
 torments." He made the request, rather from a feeling of self-love, than from love 
 of his brethren, as he felt, that their damnation, which he, to a great degree, occa- 
 sioned, would increase his own. St, Gregory (Dialog. Lib. iv. c. 33), observes that 
 as the happiness of the saints is increased on seeing those whom they loved, sharers 
 in glory, so, also, is the sufferings of the reprobate, on witnessing the tortures of 
 those whom, with a natural and worldly love, they loved on earth. St. Augustine 
 and St. Chrysostom think he was influenced by a feeling of natural affection ; not 
 that he could elicit any act of virtue, owing to his hatred of God and of all good, and 
 the dreadful despair he was in ; but, the damned may wish for some natural good, 
 such as the happiness of their parents and friends. Since nature is not extinguished 
 in them, they may wish for such, as a natural blessing, just as animals nourish their 
 young. 
 
 That the dead, by Divine permission, sometimes appear to men on earth, not only 
 in sleep, but in their waking, is held by St. Augustine (Libro de Cura Mortuorum, 
 c. 15), where he proves this from several examples, some of them known to himself. 
 He says, it would savour of impudence to deny it. But, how this occurs ; whether 
 the dead themselves appear in their proper person, or angels assume their appear- 
 ance, St. Augustine says, exceeds his powers to give any opinion on. He seems, 
 however, more inclined to think it was effected by angels assuming the appearance 
 that dead men had, when on earth. However, not to speak of diseased imaginations, 
 there should be great reserve as to believing in every apparition ; for, sometimes the 
 devil might appear in the shape of deceased persons, to lead them into error. 
 
 29. Abraham's stern reply is, " They have Moses and the prophets." They have the 
 testimony of Sacred Scripture, the inspired and infallible Word of God, bearing 
 witness on this subject. " They have " them, explained in their synagogues. They 
 can expect no higher authority than God's own 'Word, contained in the Books of 
 "Moses and the prophets," every week explained to them. "Let them hear them." 
 
ST. LUKE, CHAP, XVI. 187 
 
 What further testimony do they want 1 Our Lord divides the Old Testament into 
 the Books of "Moses and the prophets," including also, the Hagiographa. It is 
 evident, from this passage, that the Old Testament teaches what is necessary, regard- 
 ing the rewards and punishments of a future life, and the means for attaining eternal 
 life, and escaping everlasting torments, by observing God's precepts, as laid down in 
 the Books of "Moses and the prophets." No doubt, this is more fully and more 
 explicitly developed in the New Testament. The Evangelists refer to the testimony 
 of the law and the prophets (Matthew vii. 12; xi. 13; Luke xvi. 16-29; John i. 45). 
 As the Gospel is testified to by the law and the prophets, if the Jews believed them, 
 they would believe in the Gospel, which is a fuller and a more perfect development of 
 the law and the prophets (John v. 46.) 
 
 30. "No, Father, Abraham " "No ;" it is not sufficient for them to have "Moses and 
 the prophets ;" or "no," they won't believe "Moses or the prophets," but if Lazarus 
 returned, they would do penance. This was the common error which worldlings 
 affected to labour under. They rejected the teaching of SS. Scripture as unreal. 
 They said, no one ever came back to teach us concerning the rewards or punishment 
 of the other life ; and our Redeemer, in order to silence the cavils of the avaricious 
 Jews, on the subject of the future life, and the punishment entailed by a neglect to 
 dispense their wealth among the needy poor, introduces Abraham, their father, 
 whom they all revered, as teaching them, and removing their erroneous notions on 
 this subject. 
 
 31. "If they hear not Moses," <fcc. This is founded on reason and experience. 
 On reason ; for, surely, the authority of God is greater than that of any individual 
 witness returning from the grave ; since they might at once say, it was a mere 
 phantom and delusive apparition ; on experience ; for, they did not believe Lazarus, 
 after he was resuscitated. They rather sought to put him to death (John xii. 10). 
 Nay, when our Lord raised himself, by His omnipotent power, from the grave, after 
 having repeatedly predicted it — thus clearly proving His Divinity — they altogether 
 rejected His testimony, and did not believe Him after it, any more than before it. 
 And, if they did not believe Him, whose resurrection was foretold by the law and 
 the prophets, much less would they believe any one else, who would return from 
 the grave to bear testimony. 
 
 The latter portion of this sad history of the reprobate rich man consigned to hell, 
 is calculated to fill the hardhearted rich with feelings of terror and alarm ; " if they 
 hear not Moses and the prophets," &c. It shows them, that, in many instances, the 
 passion, or rather demon of insatiable cupidity, blinds the eyes, and steels the hearts 
 of such men against the threats and promises of Heaven ; so that, if a witness were 
 to come back from the grave, and in solemn tones of warning, borrowed from the 
 tomb, to depict the awful doom in store for them, they would pay no heed to him. 
 They would risk all, sooner than part with the idol on which their hearts are 
 unchangeably centered. Oh, if the veil were withdrawn, and an Angel of the Lord 
 were to disclose to our view the gloomy mansions of the damned, how many a 
 wretched father or mother, or near relative, might we find presenting themselves to their 
 surviving heirs, now enjoying their possessions, having been consigned, in punishment 
 of their hardhearted insensibility to the poor, to those devouring flames, which burn 
 without consuming, where " their fall is without honour, and they are an eternal reproach 
 among the dead" crying out for mercy ; and, because they themselves never showed 
 mercy, now, no mercy is shown to them in turn. How many may not there be at 
 
188 COMMENTARY ON 
 
 this moment in hell, who, like the rich man referred to, may be calling on the 
 angels of heaven, to warn their unreflecting heirs, now pursuing the same course 
 of hardhearted insensibility towards the poor, of the awful doom in store for 
 them. But, what could an angel from heaven, what could the solemn accents of a 
 man returning from the grave, reveal to them, that they have not already, on still 
 higher authority — an authority greater than Moses and the prophets — the direct 
 authority of an infinitely veracious God ? For, heretofore, " God, who, at sundry times, 
 and in divers manners, spoke in times past, to the fathers by the prophets, last of all, in these 
 fays, hath spoken to us by His Son, whom He hath appointed heir of all things, by whom, 
 also, He made the world" (Heb. i. 1, 2). We should, then, "See not to refuse Him 
 that speaketh. For, if they escaped not to refuse Him that spoke upon earth, much more 
 shall not we that turn away from Him that speaketh to us from heaven " (Heb. xii. 25.) 
 
 CHAPTER XVII. 
 
 ANALYSIS. 
 
 In this chapter, our Lord inculcates the avoidance of scandal, the forgiveness of injuries, and 
 He points out the great power of faith (1-6). He next inculcates the virtue of humility on our 
 part, by describing the unprofitable servant (7-10). We have next an account of the cure of nine 
 lepers, and our Lord's remarks on their want of gratitude (11-19). He next treats of the coming of 
 the Kingdom of God, and of the final coming to judgment of the Son of Man (20-37). 
 
 TEXT. 
 
 A ND he said to his disciples : It is impossible that scandals should not come : but wo to 
 him through whom they come. 
 
 2. It were better for him, that a mill-stone were hanged about his neck, and he cast 
 into the sea, than he should scandalize one of these little ones. 
 
 3. Take heed to yourselves. If thy brother sin against thee,- reprove him : and if he 
 do penance, forgive him. 
 
 4. And if he sin against thee seven times in a day, and seven times in a day be converted 
 unto Ihee, saying, I repent : forgive him. 
 
 5. And the apostles said to the Lord : Increase our faith. 
 
 6. And the Lord said : If you had faith like to a grain of mustard-seed, you might say 
 to this mulberry-tree, Be thou rooted up, and be thou transplanted into the sea : and it 
 would obey you. 
 
 7. But which of you having a servant plowing or feeding cattle, will say to him when 
 he is come from the field : Immediately go, sit down to meat : 
 
 8. And will not rather say to him : Make ready my supper, and gird thyself, and serve 
 me whilst I eat and drink, and afterwards thou shalt eat and drink ? 
 
 9. Doth he thank that servant, for doing the things which he commanded him ? 
 
 10. I think not. So you also, when you shall have done all these things that are com- 
 manded you, say : We are unprofitable servants ; we have done that which we ought to do. 
 
 11. And it came to pass, as he was going to Jerusalem, he passed through the midst of 
 Samaria and Galilee. 
 
 12. And as he entered into a certain town, there met him ten men that were lepers, who 
 stood afar off ; 
 
 13. And lifted up their voices, saying ; Jesus, master, have mercy on us. 
 
 14. Whom when he saw, he said: Go, show yourselves to the priests. And it came to 
 pass, as they went, they were made clean. 
 
ST. LUKE, CHAP. XVII. 189 
 
 15. And one of them when he saw that he was made clean, went back, with a loud 
 voice glorifying God, 
 
 16. And he fell on his face before his feet, giving thanks : and this was a Samaritan. 
 
 17. And Jesus ansivering, said: Were not ten made clean ? and where are the nine f 
 
 18. There is no one found to return and give glory to God, but this stranger. 
 
 19. And he said to him : Arise, go thy way ; for thy faith hath made thee whole. 
 
 20. And being asked by the Pharisees : when the kingdom of God should come ? he 
 answered them and said : The kingdom of God cometh not with observation : 
 
 21. Neither shall they say : Behold here, or behold there. For lo, the kingdom of God 
 is within you. 
 
 22. And he said to his disciples : The days will come when you shall desire to see one 
 day of the son of man ; and you shall not see it. 
 
 23. And they will say to you : See here, and see there. Go ye not after, nor follow 
 them : 
 
 24. For as the lightning that lighteneth from under heaven, shineth unto the parts 
 that are under heaven, so shall the son of man be in his day. 
 
 25. But first he must suffer many things, and be rejected by this generation. 
 
 26. And as it came to pass in the days of Hfoe, so shall it be also in the days of the 
 son of man. 
 
 27. They did eat and drink, they married wives and were given in marriage, until the 
 day that JYoe entered into the ark : and the flood came and destroyed them all. 
 
 28. Likewise as it came to pass in the days of Lot ; They did eat and drink, they 
 bought and sold, they planted and built. 
 
 29. And in the day that Lot went out of Sodom, it rained fire and brimstone from 
 heaven, and destroyed them all. 
 
 30. Even thus shall it be in the day when the son of man shall be revealed. 
 
 31. In that hour he that shall be on the hmsetop, and his goods in the house, let him 
 not go down to take them away : and he that shall be in the field, in like manner let him 
 not return back. 
 
 32. Remember Lot's wife. 
 
 33. Whosoever shall seek to save his life, shall lose it : and whosoever shall lose it, shall 
 preserve it. 
 
 34. / say to you : in that night there shall be two men in one bed ; the one shall be 
 taken, and the other shall be left. 
 
 35. Ttvo women shall be grinding together ; the one shall be taken, and the other shall 
 be left : two men shall be in the field ; the one shall be taken, and the other shall be left. 
 
 36. They answering say to him : Where, Lord ? 
 
 37. Who said to them ; Wheresoever the body shall be, thither will the eagles also be 
 gathered together. 
 
 COMMENTARY. 
 
 We need not labour to trace any connexion between this and the preceding 
 chapter, as some Commentators endeavour to do. It is very likely St. Luke notes 
 down what is recorded in the beginning of this chapter, from memory, of course 
 under the influence of inspiration, without any reference to the preceding. It may 
 be that the words of this and the following verses were spoken on two different 
 occasions by our blessed Lord (Matthew xviii.), and here. 
 
 1-4. (See Matthew xviii. 6-8, 21, 22.) 
 
 5. The words of this verse may be a detached and independent narrative, having 
 
190 COMMENTARY ON 
 
 no immediate or direct connexion with the preceding. Probably, they were uttered 
 on the occasion of the fruitless attempt on the part of the Apostles to cast out a devil, 
 which our Lord ascribes to their want of the necessary faith (Matthew xvii. 19, &c), 
 and the allusion to the example of the mustard seed in both places, here as well as 
 there, renders this probable. On many other occasions, our Lord reproaches them for 
 their weak faith (Matthew viii., xvi., xvii. ; Luke viii. 25). He attributed their 
 failure to their unbelief, or want of faith ; they, therefore, ask Him to increase their 
 faith (xii. 28). 
 
 It may be, that on one of these occasions to which St. Luke refers here without 
 mentioning it, these words were uttered by the Apostles, in reply to these reproaches. 
 Although the words may be inserted here independently by St. Luke, without any 
 reference to the context, they can be connected with the preceding, thus : The 
 precepts enjoined in the preceding chapter and here, regarding self-denial in 
 parting with riches and giving abundant alms, contempt of pleasures, forgiveness of 
 injuries, etc., were very hard to flesh and blood, impossible even to our corrupt nature 
 of itself. It required no small amount of confidence in God, founded on faith, and of 
 Divine supernatural grace to comply with them. Hence, they pray for an increase 
 of this confidence and grace to enable them to accomplish His holy will in all things. 
 While humbly acknowledging the weakness of their faith, the Apostles, at the same 
 time, profess their belief in our Lord's Divine power, since God alone could give or 
 increase faith ; and in commending their petition, He increases, to some degree, their 
 faith, reserving its fullest increase till after His Ascension and the descent of the 
 Holy Ghost on them. 
 
 6. (See Matthew xvii. 20.) In St. Matthew, our Lord speaks of removing a 
 mountain, which probably was in view ; here, He speaks of a " mulberry tree," 
 probably within immediate reach. The Greek is " sycamine tree" which is said to be 
 found in Egypt and Palestine, resembling a Jig-tree in its fruit, and the mulberry in 
 its leaves (Bloomfield). The Black -mulberry tree is called Sycamine in Greece (Kitto, 
 Encyclopedia). 
 
 " Be thou rooted up," etc. A natural impossibility, requiring a miracle for its 
 accomplishment ; so, also in the spiritual order, although the forgiveness of injuries 
 as enjoined in the above, and the other duties prescribed by our Lord, be impossible 
 to corrupt nature ; still, grace and faith shall achieve all. They shall remove 
 mountains of pride and obstinacy, and tear up by the roots confirmed habits of 
 sensuality and sinful selfishness. 
 
 7-10, Some Expositors say there is no immediate connexion between this and the 
 preceding ; others, however, trace a direct connexion thus : — Our Lord having 
 enjoined the performance of arduous precepts, now wishes to eradicate every feeling 
 of pride and corrupt complacency which His followers might be tempted to entertain 
 from the observance of these precepts ; and He does this by introducing an example 
 from the ordinary occurrences of human life, from the treatment which a faithful 
 servant, who carries out the wishes of his master, receives. While he receives the wages 
 due to his labours, he is entitled to no special thanks for having discharged his duty. 
 Our Lord applies the example to the case of His servants at the conclusion of the 
 parable (v. 10), " So you also," etc. 
 
 "Plowing or feeding cattle" are expressive of any of the ordinary occupations of 
 servants. They, most likely, have no other application in the parable. " Go and sit 
 down to meat . . . and afterwards thou shalt eat and drink" convey, that those who 
 labour in God's service, must not forthwith expect the rest and reward in store for 
 
ST. LUKE. CHAP. XVII. 191 
 
 them. They must labour in their Heavenly Master's service to the end, and accom- 
 plish God's will not only in one point, but in all things. They must not only fulfil one 
 precept, but all God's precepts, and labour faithfully and unceasingly in whatever 
 works He may enjoin on them to the end like the servant in question, who was obliged 
 to attend his master on his return in the evening after having laboured in the field 
 during the day. 
 
 "Doth he thank that servant ? " &c. As in human affairs, the master does not 
 " thank " or give any special mark of appreciation to the servant who discharges the 
 prescribed duties, beyond the hire, the payment or remuneration, due to his labours ; 
 so, in the service of God, if we merely discharge the duties assigned to us, the omission 
 of which would entail eternal woe, we are not to expect any special remuneration — 
 " thanks " — any more than St. Paul expected (1 Cor. ix. 18, &c), if he merely preached 
 the Gospel, the neglect to do which, would involve him in eternal woe. It was only for 
 a work of supererogation, the preaching of the Gospel gratuitously, he expected a 
 special reward ; and in this only had he any cause for glorying in the Lord. But, 
 although the master does not " thank" his servant, or show any special recognition 
 for his discharge of the prescribed duties, it by no means follows, that he does not reward 
 him for his services, or that he fails to give him the stipulated hire or payment. So, 
 in like manner, God rewards us for the observance of His Commandments, by giving 
 us eternal life, which out of His infinite goodness He promises to those who, aided by 
 His grace, keep the Commandments — " If thou wilt enter into life, keep the Command- 
 ments" — but we can expect no "thanks" or special reward, on account of the mere 
 performance of what is prescribed ; as we had done nothing extraordinary or 
 singular, deserving of special and cumulative reward. This is attached to the 
 observance of the Evangelical counsels, of which our Lord speaks, when addressing 
 the young man in the Gospel (Matthew xix. 19, &c), He says, "If thou unit be perfect, 
 go sell what thou hast," &c. 
 
 " So, you also, when you shall have done . . . unprofitable servants," &c. The word 
 " unprofitable " is opposed to deserving of " thanks " as appears from the foregoing. 
 What deserving of " thanks " means, has been explained in the foregoing, and 
 illustrated by the conduct and teaching of St. Paul, in reference to the gratuitous 
 preaching of the Gospel. It is observed, that our Lord does not say, "you are 
 unprofitable servants ; but, " say you ; we are unprofitable servants " and, although 
 our Lord would not tell us to say, what is not the truth, still He employs this form 
 to commend humility, and make us acknowledge our worthlessness in His sight, 
 even after having observed all His commandments. 
 
 He prefers this conclusion, " say you " &c, and this application of the parable, 
 before, that, which the parable would naturally suggest, viz. : So neither shall God 
 thank you, after you shall have performed all that is commanded you. This latter 
 conclusion, our Lord does not use, because God renders great thanks, bestows great 
 remuneration on His servants, after doing what they are bound to do, unlike 
 earthly masters, who do not thank their servants in such cases. He uses the form 
 employed here, to inculcate a lesson of humility, and make us acknowledge our 
 unworthiness, in his sight, so far as we ourselves are concerned. He Himself 
 would say to us, considering what we are, owing to His own grace, as He said of 
 Job, " Vir simplex et rectus ac timens Deum, et recedens a malo" (Job i. 1) ; also, "Well 
 done, good and faithful servant, because thou hast been faithful over a few things," &c. 
 (Matthew xxv. 21.) " Gome, ye blessed of my Father, possess you the kingdom prepared 
 for you . . . for, I was hungry and you gave me to eat," &c. (Matthew xxv. 35.) 
 
192 COMMENTARY ON 
 
 " Unprofitable" is differently understood by different Commentators. Some 
 interpret it, we are unprofitable, because we bring no profit to our Master, who 
 "stands not in need of our goods " (Psalm xv. 2) ; and we owe Him all our services on 
 the titles of Creation, Conservation, Redemption, &c, even although he proposed 
 no reward at all. Hence, a motive for us not to glory in our acts, and to practise 
 humility. In St. Matthew (xxv. 30), the word has a different meaning, where he, 
 whom our Lord designates as an "unprofitable servant" is consigned to outer 
 darkness. In this latter passage, he is expected to bring some profit to his master, 
 for the talent confided to him. Instead of that, violating his master's injunctions, 
 he allows that talent to remain unemployed, and his master's wealth thus to become 
 unproductive. In the former case our Lord himself calls him "unprofitable ;" 
 here, we call ourselves such, out of humility. 
 
 Others, understand it, we are "unprofitable" of ourselves, without God's grace, 
 left to our own weak nature, which would be of itself incapable of fulfilling our 
 prescribed duties. 
 
 The most probable interpretation is that given in the preceding verse, where it is 
 opposed to receiving " thanks" or being entitled to any special recognition, as 
 instanced in the case of St. Paul. This is the reason assigned here. We are 
 "unprofitable servants" in the sense, that we have done nothing extraordinary, 
 nothing that we were not bound to, under pain of eternal woe ; nothing, therefore, 
 in which we should have special cause for glorying ; nothing that we did not owe 
 on many titles of justice, to God. In this interpretation, it is opposed to the utility 
 arising from the performance of works of supererogation, of carrying out the 
 counsels of Evangelical perfection. This is not opposed to the Catholic doctrine of 
 merit, which is abundantly proved from several passages of SS. Scripture. When 
 we, looking at our own natural weakness, call ourselves " unprofitable servants" then 
 it is, that our Lord, regarding in us the fruits of His own grace, regarding us as 
 sons of God (1 John iii. 2) ; as heirs of God, and His own co-heirs (Romans viii.), 
 will address us, "Well done, good and faithful servant . . . enter into the joy of thy 
 Lord," thus giving us the stipulated reward He promises us, as in the case of the 
 labourers in the vineyard. (Matthew xx.) 
 
 11. We cannot determine for certain, to which journey of our Lord from Galilee 
 to Jerusalem reference is made here. Nor, indeed, does the context here afford us 
 any clue for ascertaining it. It may, possibly, refer to the journey mentioned (chap. 
 ix. 42, &c), on which he had been treated so inhospitably by the Samaritans, 
 towards whom he returned good for evil, by curing one of their countrymen of 
 a loathsome leprosy. For of the ten cured, one was a Samaritan. And His having 
 passed through the midst of Samaria and Galilee, is mentioned in allusion to the 
 cure of the Samaritan leper with the nine others. This was His direct route to 
 Jerusalem, through the confines of both provinces, by the road which passes between 
 both. 
 
 12. "As He entered," or was about to enter, " a certain village" which was on the 
 confines of both provinces. The cure here referred to took place outside the village, 
 from which, by the law of Moses, those infected with leprosy were excluded. 
 Hence, " they stood afar off" as they were not allowed to come too near, for sanitary 
 and mystical reasons, contemplated by the law of Moses. At what distance, lepers 
 were obliged to keep aloof cannot be ascertained. 
 
 13. " They lifted up their voice" As they could not approach too near (Leviticus 
 
ST. LUKE, CHAP. XVII. 193 
 
 xiii, 46), in order to be heard by Him, and also to show the earnestness and fervour 
 of their supplication. They also joined in one common cry, in the hope that their 
 joint cry for relief would be more efficacious. Jews and Samaritans, between whom 
 there was no communication (John iv. 9), cast aside their mutual religious 
 differences, and became united from a sense of their common misery, and a strong 
 desire of a cure, of which all were equally in quest. 
 
 "Jesus, Master." The Greek word for "Master" — eiriaraTa — which is peculiar 
 to St. Luke, and applied by him in several parts of his Gospel to our Lord only, 
 (v. 5; viii. 24-45; ix. 33-49), signifies, not merely a teacher, but a teacher vested with 
 authority. It conveys, You can command all things, command this disease to 
 depart from us. Comparing Luke ix. 49, with Matthew xvii. 4; Mark ix. 5, it 
 signifies the same as Kvpie, Lord, and Rabbi, Master. In Luke (ix. 49), it corresponds 
 with ScSao-KaAe, Master^ Teacher, in Mark ix. 38. 
 
 " Have mercy on us." They don't specify in what they hoped to have Him 
 exercise mercy. But, firmly believing in His power, they confided in His beneficent 
 will to restore them to health, and remove their bodily leprosy. 
 
 14. "Whom when He saw," not only with the eyes of the body, but also with the 
 eyes of mercy, "He said : Go, show yourselves to the priests." (See Matthew viii. 4, &c.) 
 Our Lord sends them to the priests, before He actually cures them, as He cured the 
 leper (Matthew viii.), in order to try their faith and test their obedience, and also 
 make it clear,' to whom they were indebted for their cure. Understanding our 
 Lord's comimand to contain an assurance that He would cure them — the priests had 
 no power to cure, their part simply was to attest the cure and offer a sacrifice of 
 thanksgiving as prescribed in the law of Moses, and restore them to society 
 (Leviticus xiii. 14) — they obeyed at once, and were miraculously curod on their way. It 
 is said by some, that, as our Lord could not recognise the Samaritan priests — priests of a 
 false faith and worship — He meant that even the Samaritan would go to Jewish 
 priests. Others say, that the "priests" meant, those belonging to each one's religion. 
 The Jewish priests, for the Jews; the Samaritan priest, for the Samaritan leper. 
 Without raising any question as to our Lord's sending the Samaritan to his own 
 priest, as a minister of a schismatical worship, the advocates of this latter opinion 
 might say, he was sent merely for a certificate of his restoration to health, which, 
 likely, the Jewish priests would not give ; and even, if given by them, it would not 
 avail him. This did not necessarily entail a journey to Jerusalem on the part of 
 the Jewish 1 pers. The priests of any locality could give the required attestation of 
 the cure ; and thus enable a cured leper to return to his house and kindred. 
 
 15. Whether he returned, after having shown himself to the priest, as our Lord 
 commanded, and received the required certificate of his cure, or before it, when on 
 his way he saw himself cured, is not quite clear from the context, although the words, 
 "when he saw that he was made clean, he went bach" would seem in favour of the 
 opinion that he returned the moment he saw himself cured. Having gone some 
 distance, and probably out of our Redeemer's sight, they perceived their cure. Most 
 likely, they were also cleansed from the leprosy of sin. Our Redeemer, it is thought, 
 usually conferred the grace of justification on those on whom He wrought a bodily 
 cure, inspiring them with sentiments of true contrition. 
 
 " With a loud voice," showing the intensity of his grateful feelings. 
 " Glorifying God," who displayed His power and goodness in his cure, through 
 Christ. 
 
 N 
 
194 
 
 COMMENTARY ON 
 
 16. u And fell down on his face," in prostrate adoration, " at His feet." Before, he 
 kept aloof ; now, seeing himself cured, he ventured to approach nearer, even to His 
 very feet. 
 
 " And he was a Samaritan." The Evangelist adds this, to contrast the gratitude 
 of this stranger, who belonged to a people who were not so favoured as the Jews, 
 with the ingratitude of the nine others who were Jews. 
 
 (For the history of the Samaritans, see Matthew x. 5.) 
 
 17, 18. This interrogatory form is a more forcible way of enunciating the fact of 
 their cure. 
 
 Our Lord would seem to reproach the nine others for their want of gratitude in 
 not imitating the example of the Samaritan, who retuimed and gave thanks to his 
 benefactor. " To give glory to God" by openly proclaiming the exercise of His power 
 and goodness in their cure through Christ. He does not say, "give glory to Me" to 
 convey, that the glory of every thing should be given to God alone, and that He 
 sought His Father's glory in all He did. 
 
 " But this stranger" alien in religion and extraction. The circumstance of this 
 man being a stranger to the Jewish religion, a member of a false and schismatical 
 Church, between which and the Synagogue there was no communication, not even civil 
 intercourse, only set forth, in a clearer light, the ingratitude of the Jews, God's 
 chosen people, on whom He bestowed so many and such signal favours ; to whom the 
 Son of God was sent to preach first, and by them ungratefully rejected. 
 
 u Where are the nine ? " How applicable is not this question, in many instances, 
 to Christians, who, after receiving wonderful cures of their bodily ailmonts and 
 spiritual distempers from God, ungratefully forget all, and insult and outrage afresh 
 the best of benefactors, relapsing into sin, like the swine wallowing in the mire, or 
 the dog returning to his vomit j thus, crucifying again the Son of God, and making 
 a mockery of Him. 
 
 19. "Arise," from the posture in which he lay prostrate at His feet. " Go thy 
 way." Thou hast shown thy gratitude, in which the nine others were signally wanting. 
 
 " Thy faith" whereby thou didst unhesitatingly believe in My power; and, con- 
 fiding in My implied assurance of curing theo, on thy way to the priest, didst obey 
 My mandate. " Hath made thee whole," restored his bodily health, and most likely, 
 cured him of the spiritual leprosy of sin, signified by the corporal leprosy from which 
 he suffered. Our Lord, by ascribing the cure to faith, which concurred as a necessary 
 disposition for effecting it, showed His great modesty, in not ascribing it to Himself, 
 who accomplished it. 
 
 He, as usual, commends the great virtue of faith, as it was the foundation of the 
 whole system of spiritual life, and of the religion He was about to establish. It was the 
 virtue most needed to bring man back to God. For, as man first departed from God 
 by pride of intellect, the affectation of knowledge like unto that of God; so, his first 
 step in his return to God must be, by humbling that proud intellect, and rendering it 
 captive to faith in embracing, on the sole authority of God, truths which it could 
 not understand, since faith is the " argumentum non apparentium" (Heb. xi. 1). (See 
 2 Cor. x. 4, 5.) 
 
 20. "And being asked by the Pharisees," on some occasion or other. We need not 
 trouble ourselves too much in tracing a connexion between this and the preceding. 
 St. Luke oftentimes describes consecutively, in the same passage, events and occurrences 
 that took place only at different times, on different occasions, and in different places. 
 
ST. LUKE CHAP. XTir. 195 
 
 " When the kingdom of God," &c. Our Lord and the Baptist had, several times, spoken 
 of the near approach of the kingdom of God. The Pharisees, who, in common with 
 the great bulk of the Jewish nation, formed certain false carnal notions on this subject — 
 expecting that the kingdom of this long-expected Messiah would be all earthly, 
 exceeding in external splendour that of Solomon, subjecting all the nations of the 
 eartkto the power of the Jews — not having seen any signs of this long-desired state of 
 things, now derisively ask Him when His kingdom, His glorious reign, would make 
 its appearance. 
 
 Our Lord, seriously replying to their derisive taunts, tells them, " the kingdom of 
 God cometh not with observation," that is, with such signs as they expected, viz., the 
 precursory manifestation of earthly pomp, or regal power and magnificence, which 
 usher in earthly royalty ; in other words, He tells them, that His kingdom is not 
 earthly, but all spiritual ; although, indeed, it might be said, that the first coming, 
 too, of the Messiah, had its proper precursory signs, viz., prophecies fulfilled, miracles 
 performed, heavenly manifestations, angels appearing at His birth, the Magi at 
 the stable, the prophecies of Simeon and Anna, His wonderful doctrine, preaching, 
 &c. The coming of the Son of God, as well as His reign, is twofold — the first, in 
 humility and hidden privacy ; the second, in majesty, which shall show itself in 
 splendour and power all at once, "Deus manifeste veniet" (Psalm xlix. 3), so that there 
 will be no mistake regarding it. Our Lord treats, in the first place, of His first coming, 
 which was a preparation for the second, and, speaking of this first reign, He says : 
 
 21. No one can say regarding it, that the seat of royalty is here or there, in this 
 city or that; and He shows the utter folly of His derisive interrogators, in looking 
 for what is present with them. " For, lo, the kingdom of God is within you." It is in 
 your own power to embrace it. You need not mount to heaven to bring it down, nor 
 cross the sea to fetch it (Deut. xxx. 1 1-14; Pom x. 8, 9). Or, li withinyou," may mean, 
 it is all spiritual, inthe hearts of good men, in which God reigns spiritually by faith, hope, 
 and charity ; and in yours, too, if you wish to correspond with God's grace. In saying 
 to the Pharisees, " it is within you" our Lord does not mean, that they are of the 
 kingdom of God ; but that their contemporaries, who had grace and faith, and 
 practised obedience and humility, were of it ; that it was of such a nature as to be in 
 the souls of men, and that they could be of it, if they pleased. Hence, it is said else- 
 where, " the kingdom of God is come upon you" (Matthew xii. 28) ; the word, "you," 
 denoting all men who wished to embrace it. Some understand "ivithinyou," to mean, 
 in the midst of you. " Wliere hath stood one in the midst of you, whom you know not " (John 
 i. 26). Our Lord, in answering their question, passes from treating of the future 
 kingdom to the present, as (in Matthew xvii. 11, 12; Mark ix. 11) when asked about 
 Elias, the Thesbite, He treats of the Baptist, his type or figure. 
 
 22. Turning from the unbelieving Pharisees, who derided Him, to His disciples, 
 ever docile and respectful, He tells them that in the embarrassments, that they shall 
 have hereafter to encounter, they will eagerly desire, even for one day, His society, 
 such as they now enjoy, in order to receive advice and counsel how to act ; but owing 
 to His having ascended into heaven, they shall not have that advantage. To His 
 disciples, He speaks of His glorious coming, typified by His coming to destroy 
 Jerusalem by the hands of the Eomans. Some understand the words to mean, that 
 in the midst of the trials of this life, they would anxiously long to see our Lord's 
 coming on His own day in majesty to judge the world, and punish the enemies by 
 whom they are now oppressed. 
 
196 COMMENTARY ON 
 
 23. Between My ascension and final glorious coming, false prophets will arise, 
 saying, "See here and see there." Some understand this, of the time preceding the 
 destruction of Jerusalem ; others, of His final glorious coming in majesty, to take 
 vengeance on His enemies, of whose unutterable woes at the end of the world, those 
 endured at the taking of Jerusalem were an expressive type and figure (see Matthew 
 xxiv., passim). There is no opposition between the words of this verse, and of verse 21. 
 For, here, He speaks of false prophets; there (v. 21), of men in general, the 
 purposes referred to in both places being different. 
 
 24. This may refer to His second coming m majesty ; or, to His coming suddenly 
 to destroy Jerusalem, and utterly extirpate, on account of their crimes and resistance 
 to grace, the ungrateful Jewish nation. He shall come upon the Jews suddenly, like 
 the lightning of heaven — an image of His unexpected coming at the end of the world, 
 when He shall appear suddenly in His awful majesty (see Matthew xxiv. 25-27). 
 
 25. But, before He comes in His glory and majesty, "He must first suffer many 
 things, and be rejected by this generation, " of Jews now alive, who shall crucify Him and 
 put Him to death. The same treatment is in store for all His followers. "Through 
 many tribulations toe must enter into the kingdom of God " (Acts xiv. 21). 
 
 26. 27. (See Matthew xxiv. 37-39.) 
 
 28. This example is recorded by St. Luke only, with a view to the lesson 
 inculcated (v. 32). 
 
 30. "Even thus" that is, after the examples of the unexpected suddenness with 
 which God visited the sinful Antediluvians and the Sodomites, shall the Son of Man 
 come suddenly and unexpectedly. 
 
 31. (See Matthew xxiv. 17, 18.) 
 
 32. " Remember Lot's wife " (Genesis xix. 26). She was commanded by the Angel 
 not to look back, while Sodom, &c, were being destroyed. Disobeying the Angel's 
 command, she, from a lingering longing and love for what she left behind her in 
 Sodom, or from an undue anxiety about her friends and relations, looked back, and was 
 turned into a pillar of salt, " a monument of an incredulous soul" (Wisdom x. 7). Our 
 Redeemer here cautions His followers, by the examples of the terrible fate of Lot's 
 wife, not to imitate her in looking back with an inordinate desire for earthly goods, 
 or a desire to return to past sinful pursuits ; but rather, to look forward to the goods 
 to come, lest, when the day of the Lord shall have arrived, we may find ourselves 
 irreparably involved in the punishment of the wicked. 
 
 33. (See Matthew xvi. 25 ; x. 39.) 
 
 34-36. (See Matthew xxiv. 40, 41.) 
 
 "Where, Lord?" Our Lord had been speaking of the mysterious separation 
 of the good and the bad; some to be taken, and others left. Not understanding alj 
 He had been saying in a style of almost prophetic mysteriousness, they ask Him, 
 "where" those taken shall be brought to; or, "where," the events He had bees 
 '.peaking of would take place. He answers in a general mysterious manner. 
 
 37. "Wheresoever," &c. (See Matthew xxiv. 28.) 
 
ST. LUKE, CHAP. XVIII. 197 
 
 CHAPTER XVIII. 
 
 ANALYSIS. 
 
 In this chapter, our Lord proposes the parable of the unjust judge and the importunate widow, 
 to show the necessity and advantages of continuous persevering prayer, offered up with confidence 
 (1-8). He illustrates the vices of pride and the virtue of humility by the parable of the Pharisee 
 and the Publican (9-14). After blessing the little children who were presented to Him, and having 
 given salutary instructions on the subject of detachment from earthly possessions, to a ruler who 
 would fain become His follower, but was prevented from doing so by his riches (15-30), He foretells 
 His future Passion and Resurrection (31-34). He cures a blind man at Jericho (35-43). 
 
 TEXT. 
 
 A JND he spoke also a parable to them, that we ought always tu pray, and not to faint. 
 
 2. Saying: There was a judge in a certain city, who feared not God, nor regarded 
 man. 
 
 3. And there was a certain widow in that city, and she came to him, saying : Avenge me 
 of my adversary. 
 
 4. And he would not for along time. But afterwards he said within himself : Although 
 I fear not God, nor regard man, 
 
 5. Yet because this widow is troublesome to me, I will avenge her, lest continually coming 
 sht 'veary me. 
 
 6. And the Lord said: Hear what the unjust judge saith. 
 
 7. And will not God revenge his elect who cry to him day and night : and will he 
 hav? patience in their regard f 
 
 8. I say to you that he will quickly revenge them. But yet the son of man when he 
 cometh, shall he find, think you, faith on earth ? 
 
 9. And to some who trusted in themselves as just ; and despised others, he spoke also 
 this parable : 
 
 10. Two men went up into the temple to pray: the one a Pharisee, and the other a 
 publican. 
 
 11. The Pharisee standing prayed thus with himself: God, I give thee thanks that 1 
 am not as the rest of men, extortioners, unjust, adulterers, as also is this publican. 
 
 12. I fast twice in a week: I give tithes of all that I possess. 
 
 13. And the publican standing afar off icould not so much at lift up his eyes towards 
 heaven ; but struck his breast saying : God, be merciful to me a sinner. 
 
 14. I say to you, this man went down into his house justified rather than the other : 
 because every one that exalteth himself, shall be humbled: and he that humbhth himself, shall 
 be exalted. 
 
 15. And they brought unto him also infants, thai he might touch them. Which whev 
 the disciples saw, they rebuked them. 
 
 16. But Jesus, calling them togetfter, said: Suffer children to come tome, and forbid 
 them not, for of such is the kingdom of God. 
 
 17. Amen I say to you : Whosoever shall not receive the kingdom of God as a child, shall 
 not enter into it. 
 
 18. And a certain ruler asked him, saying: Good master, what shall I do to posses* 
 everlasting life ? 
 
 19. And Jesus said to him : Why dost thou call me good? None is good but God alone. 
 
 20. Thou knowest the commandments : Thou shall not kill : Thou shalt not commit 
 adultery : Thou shalt not steal : Thou shalt not bear false witness : Honour thy father and 
 mother. 
 
 21. Who said: All these things have I kept from my youth. 
 
198 COMMENTARY ON 
 
 22. Which when Jesus had heard, he said to him : Yet one thing is wanting to thee : 
 sell all whatever thou hast, and give to the poor, and thou shalt have treasure in heaven: and 
 come, follow me. 
 
 23. He having heard these things, became sorrowful : for he was very rich. 
 
 24. And Jesus seeing him become sorrowful, said : How hardly shall they that have 
 riches enter into the kingdom of God. 
 
 25. For it is easier for a camel to pass through the eye of a needle, than for a rich man 
 to enter into the kingdom of God. 
 
 26. And they that heard it said : Who then can be saved ? 
 
 27. He said to them: The things that are impossible with men, are possible with God. 
 
 28. Then Peter said: Behold we have left all things, and have folloioed thee. 
 
 29. Who said to them : Amen I say to you, there is no man that hath left house, or 
 parents, or brethren, or wife, or children, for the kingdom of God's sake, 
 
 30. Who shall not receive much more in this present time, and in the world to come life 
 everlasting. 
 
 31. Then Jesus took unto him the twelve, and said to them : Behold we go up to Jerusalem, 
 and all things shall be accomplished which were written by the prophets concerning the son 
 of man. 
 
 32. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit 
 upon : 
 
 33. And after they have scourged him, they will put him to death, and the third day he 
 shall rise again. 
 
 34. And they understood none of these things, and this word ivas hid from them, and 
 they understood not the things that were said. 
 
 35. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by 
 the way-side, begging. 
 
 36. And when he heard the multitude passing by, he asked what this meant. 
 
 37. And they told him that Jesus of Nazareth was passing by. 
 
 38. And he cried out, saying : Jesus, son of David, have mercy on me. 
 
 39. And they that went before, rebuked him, that he should hold his peace. But he cried 
 out much more : Son of David, have mercy on me. 
 
 40. And Jesus standing commanded him to be brought unto him. And when he was come 
 near he asked him, 
 
 41. Saying : What wilt thou that I do to thee? But he said: Lord, that I may see. 
 
 42. And Jesus said to him : Receive thy sight : thy faith hath made thee whole. 
 
 43. And immediately he saw, and followed him, glorifying God. And all the people 
 when they saw it, gave praise to God. 
 
 COMMENTARY. 
 
 From verse 8, it would appear, that the following was spoken at the same time 
 and in connexion with the preceding teaching respecting the final coming of our Lord. 
 " And He spoke to them," viz., His disciples, "a parable." He adduced a proof, a fortiori, 
 or indeed, rather, a dissimili, as St. Augustine says (Sermo 36, de Verbo Domini), 
 namely, from an example the very opposite of the subject to which it is applied, 
 to show the necessity of continuous persevering prayer, full of confident assurance, 
 that in His own good time, God will come to our relief. 
 
 " That we ought always to pray." The Greek will mean, He spoke a parable "for 
 this," that is, a parable showing this. " That it is necessary always to pray." The 
 word " always," does not of course convey, that men should be ever on their knees 
 engaged in vocal prayer. This would be unreasonable and incompatible with the 
 
ST. LUKE, CHAP. XYllr. 199 
 
 duties of life, and the wants of human society. It only means, that we should be 
 always ready for prayer, frequent and attentive in its exercise, particularly at stated 
 times, and in seasons of temptation and trial, persevering, and " not fainting," till we 
 obtain our requests ; that we should always walk in the Divine presence, by a spirit 
 of prayer, love, and sorrow for sin ; that we should refer our actions to God's glory, 
 and by frequent aspirations, be constantly in communication with Him. This every 
 fervent Christian can and ought to do, without any interference with other duties. 
 Thus, it is said of David, "Semper bacuhim in manibus," &c. (1 Kings xvii.) ; our 
 Kedeemer, " Semper docui in synagoga." Even the widow in question did not always 
 worry the judge ; but, " often" 
 
 11 And not to faint." The Greek, {xt} c/c/caKciv, means, to become faint-hearted, or 
 desponding in difficulties and trials of life, owing to human infirmity, particularly, if 
 we fail to obtain at once the object of our petitions. We should not, on that 
 account, give up, but rather persevere, until even our importunity and perseverance 
 succeed in obtaining our requests, as was the case with the importunate widow in 
 the subjoined parable. 
 
 2. The example of a judge, who was cruel and inexorable, and who had a 
 character for impiety and impudence, adds greatly to the force of the argument. 
 If such a man could be prevailed upon by importunity, how much more, will not a 
 just and merciful God be influenced by the persistent entreaties of His beloved 
 children (v. 7), (Matthew vii. 11 ; Luke xi. 13). 
 
 " Feared not God." An impious atheist. " Neither regarded man." An impudent 
 scoffer of his fellow-men, reckless of public opinion, who had neither conscience nor 
 character. Sometimes impious, wicked men, are deterred from evil by fear of human 
 opinion. This man had not even that redeeming quality — a man of the most defiant 
 effrontery. Such a character is still fresh in the memory of men. For a true portrait 
 see Matthew xxvi. 62. 
 
 3. The helpless condition of the " widow" whom he was, in virtue of his office, 
 bound to protect, adds force to the parable. "Avenge me." The Greek word, tKSiKrjo-ov, 
 means, not to take vengeance, but to do justice, to rescue her by a just judgment from 
 the unjust prosecution of her "adversary " — civtiSikchj — her powerful legal opponent, 
 who sought, by his influence and wealth, to crush her, in a suit at law. 
 
 4. "And he would not for a long time." Likely, owing to his innate perversity, and 
 hope of receiving a bribe. 
 
 11 Although I fear not God, nor regard man." I am dead to all stings of remorse of 
 conscience, and deaf to the reproaches of men, utterly reckless, as regards character. 
 
 5. " I will avenge her." I will render her justice, in the suit in which she is 
 involved, against her powerful opponent. 
 
 "Lest continually coming she weary me." The Greek word for " weary" vrruiTria&i, 
 means, literally, as happens pugilists, to bruise one under the eyes, and leave livid marks 
 — virwirLov — to render them black and livid from hard fists and severe blows. The same 
 as the Latin, obtundo (as 1 Cor. ix. 27). Here, it means, "to worry him to death." 
 The unjust judge now takes action, from a selfish feeling of consulting for his own ease, 
 by being freed from the discomfort of constant worry. Similar are the conduct and 
 sentiments of the man importuned at midnight (xi. 8). The judge might pretend to 
 apprehend, from her continuous reproaches and injurious language, that she would at 
 last assault him personally. 
 
200 COMMENTARY 0.\ 
 
 6. Oar Lord wishes to direct their attention to the parable and its several 
 circumstances and features, in order to see the contrast in its application more 
 clearly. 
 
 7. " God," a just and merciful Judge, a beneficent Father, contrasted with an 
 impious, impudent, heartless judge. 
 
 "Avenge." Yindicate the cause of " His elect" His chosen children, whom He 
 loves with an infinite love; whom He loved from eternity; to whose good He makes 
 everything else subservient; who, moreover, cease not, "day and night, to cry unto Him," 
 offering Him a holy violence. Will He not be moved by their pious importunity, 
 their filial confidence, their unceasing, persevering entreaties ? 
 
 " And have patience" — /xaKpoOvfjuDv — which means, "long suffering" — "in their regard," 
 referring to the elect. Tl e meaning is, will God patiently permit them to be afflicted, 
 or will He defer too long to vindicate and right His chosen servants ? According to 
 the Greek reading, the word " and," will signify even. Will God not avenge His 
 elect . . . even when He is patient, or long-suffering in allowing them to be 
 harassed and persecuted? St. Chrysostom reads, kcu fxaKpwOvfjid. The Vulgate 
 reading better suits the assertion in next verse, " I say to you, He will quickly avenge 
 them." 
 
 8. ** Quickly." When, after bearing long, and showing long-suffering in their 
 regard, according to the decrees of His providence, He sees it expedient, not 
 "quickly," or immediately, on our petitioning Him. He often defers listening to 
 our petitions, in order to try our patience and perseverance in prayer. For, it is to 
 inculcate perseverance in prayer that the present parable is introduced. 
 
 " Nevertheless," noth withstanding My unfailing promise to succour My faithful 
 followers, who, believing in My words and confiding in My promise, should perse- 
 vere in prayer as a condition of obtaining relief and their liberation in due time ; 
 how few are there, comparatively, who, at My last coming, and during the preceding 
 ages, when men should be ever ready for My coming, will be found to retain, under the 
 pressure of persecution and suffering, the faith, which alone can insure persevering 
 prayer, as well as the hope and firm confidence of being rescued by Me in due time. How 
 iew, therefore, who entitle themselves and have a claim to be delivered. The fault 
 will be theirs, and not Mine ; since they did not fulfil the conditions on which I 
 promised to relieve them. This is understood by many interpreters of the general 
 defection which, under the persecuting reign of Antichrist, shall take place at the 
 end of the world (Matthew xxiv. 12-24; 2 Peter iii. 3). It may also be said to 
 refer to the several defections which, at all intervening periods of time, shall take 
 place, owing to the pressure of temporal evils, in consequence of which persevering 
 and hopeful appeals to God will be given up by a comparatively large number of 
 Christians. All this shall proceed from a want of firm faith in God's words, and of 
 unhesitating reliance on His promises. For, from faith proceeds prayer, and from the 
 magnitude and constancy of faith, proceeds perseverance in prayer. If wo look to 
 the present state of the world, the prevailing infidelity, the indifference even of 
 professing Christians, in regard to their religious duties, and especially prayer, have 
 we not grave reasons to apprehend that we are approaching, nay, almost surrounded 
 on all sides, by that general apostasy referred to here by our Blessed Lord ? 
 
 9. It is likely, the following parable of the Pharisee and the Publican, addressed 
 not, like the foregoing, to His disciples, but to those whom He meant to reprove 
 
ST. LUKE, CHAP. XVIII. 201 
 
 and correct, was introduced by our Lord, not only to repress the pride and boasting 
 of the Pharisees, and others such, and to inculcate the virtue of humility in general 
 (v. 14), but also to point out its necessity as a condition of prayer, no less than 
 perseverance, as inculcated in the preceding parable. 
 
 " Those who trusted in themselves," or, as the Greek has it, "were persuaded regard- 
 ing themselves," would seem, from the parable, to refer to the Pharisees in a special 
 manner, whilst including haughty men of every class at all times, who taking a vain 
 complacency in themselves as possessing virtues of which they were in reality 
 destitute, despised all others as devoid of such virtues. 
 
 "He spoke also this parable." It may be a history of a real occurrence; or, it 
 may be a mere imaginary occurrence — as seems most probable — intended by our 
 Lord for the illustration of His subject. Whether real or imaginary, it is called a 
 11 Parable;" because, it serves to illustrate the general truth referred to by our Lord 
 at the close. 
 
 " Every one that exalteth himself," &c. The Greek for " despised," means, made 
 nothing, or, thought nothing, of others. 
 
 10. " Went up," in allusion to the position of the Temple built on a hill. T!iis 
 is symbolical of the elevation of the soul, when addressing God in prayer. The} 
 went to pray ; for, His " house is the house of prayer ." "Pharisee" (see Matthew iii 
 7). "Publican" (see Matthew ix. 11). 
 
 11. "The Pharisee standing prayed thus with himself." The word, "standing," 
 according to some Expositors (Maldonatus, &c), who hold that the Jews usually 
 observed a kneeling posture at prayer, means, being present or placed in the Temple. 
 These interpreters adduce in proof of their opinion the case of Solomon, who prayed 
 on bended knees (3 Kings viii. 54 ; 2 Paralip. vi.), of Daniel (vi. 10), Micheas (vi. 6), 
 the Apostles and disciples (Acts vii. 59 ; ix. 40 ; xx. 36), from whom the Christian 
 custom of praying on bended knees was borrowed or derived. Others, however, 
 maintain that whilst on certain solemn and exceptional occasions, such as those referred 
 to, the Jews knelt at prayer, the rule usually practised was, to pray in a standing 
 posture (Matthew vi. 5 ; Genesis xviii. 22 ; Job xxx. 20 ; Jereinias xvi. ; xviii. 20 , 
 2 Esdras ix. 2-5 ; 1 Kings i. 26). This latter seems to be the opinion generally 
 adopted, which is corroborated by the word, "standing," taken here in its literal 
 signification. For the King alone, and the High Priests, had their seats in the 
 Temple ; they alone could sit ; all others, generally stood at prayer and sacrifice, 
 at which it would be very fatiguing to assist, during the long time spent at, on 
 bended knees. 
 
 The Pharisee took his position in a prominent place, high up in the Court of the 
 
 Temple, near the Court of the Priests, the Altar of Incense and the Sanctum 
 Sanctorum, while the Publican stood afar off (v. 13) from the Court of the Priests, in 
 some private place, from an humble sense of his unworthiness. The word," standing," 
 conveys a different idea determined by the language used in both cases. As regards 
 the Pharisee, it conveys — as appears from the language employed — that he stood 
 with head erect and lofty mien, and boastful, as if to discuss with God, the question 
 of His justice and personal merits. 
 
 "Prayed thus with himself" The word, "prayed," may refer to, "I give thee 
 thanks," thanksgiving being a form of prayer, as the Canticle of Anna is called 
 (1 Kings ii. 1, 2, &c), although St. Augustine would regard the words as spoken 
 ironically. "He went up A o pray ; " he would ask nothing of God, but only praise 
 himself. 
 
 y 
 
202 COMMENTARY ON 
 
 " With himself" is understood by some, thus : he prayed with himself, since he 
 did not pray to God, who neither heard nor approved of his address ; others thus : 
 he prayed with himself, because it was not inspired by God, but proceeded from 
 himself; others, because it was an act of self-complacency, in every respect selfish. 
 
 " I give Thee thanks, God," &c. " Superbe gratias egit" (St. Augustine, 
 Psalm cxlvi). If this were a sincere act of thanksgiving to God, referring to Him as 
 to its source, all that He possessed, an humble acknowledgment, that every good comes 
 from Him — our Lord would not hold up the act of the Pharisee, as a subject for 
 reproach and condemnation ; but, it is because, it was a mere hollow expression of 
 his lips, not a sincere act, proceeding from his heart, as his haughty language, con- 
 demning the rest of men, and the Publican, in particular, implies; it is because he 
 gloried in his supposed good acts, and in his avoidance of gross sins, as if his fancied 
 superiority over others were attributable to himself, to his own personal deserts, to his 
 own industry, and not to God, "per meusjustitias, quibus iniquus non sum" (St. Augustine), 
 that our Redeemer condemns him. It is clear, from his contempt of others, his 
 scornful allusion to the Publican, and rash judgment regarding him; his considering 
 himself so perfect, as to ask nothing further of God, that this unnecessary allusion to 
 his own good works, was the result of pride, and of his attributing all to his own merits 
 only. Owing to the subtlety of pride, we often thank God, in order to praise our- 
 selves. Had he a particle of humility, a knowledge that all he possessed was a 
 gratuitous gift emanating from God, he would not unnecessarily boast of the 
 gratuitous gift of another; nor would he despise others on whom the Author of every 
 good gift did not think well to bestow so many blessings. How often do we find men 
 speculatively declare they are utterly unworthy of the gifts God has bestowed upon 
 them ; but, in almost the same breath, they begin to boast of their superiority over 
 their less favoured brethren, whose faults they at once proclaim. When subjected to 
 humiliation, they practically deny what they asserted before, regarding their own un- 
 worthiness and the gratuitousness of God's gifts ; thus in act belying their professions. 
 
 " Touch the mountains," subject those haughty men to the slightest humiliation, 
 and at once " they shall smoke " (Ps. cxliii). Then, indeed, the emptiness of their hollow 
 professions becomes publicly manifest. We sometimes read of great saints — St. Paul 
 and others — recounting their works and labours in the cause of God ; but they did so 
 from necessity, in order to protect the faith, and advance the cause of God against 
 wicked impostors. In every case, they ascribed all the merit to God, and not to 
 themselves. 
 
 " The rest of men." This is qualified by the following, as if he were not so foolish 
 as to prefer himself to all mankind, but to "extortioners" who use violence; to the 
 " unjust," who employ fraud and deceit in order to take away one's property, &c. He 
 thus takes a vain complacency in himself, compared with the greater part of mankind, 
 though St. Augustine (Serm. 36), thinks he refers to the whole mass of mankind. 
 " Quid est, " cceteri homines," nisi omnes prater ipsumf ego Justus sum, cceteri peccatores." 
 
 " As also is this Publican." He not only blindly expressed his opinion of the rest 
 of men, but he descends to particulars, and rashly condemns the poor Publican, 
 whom God justifies. This shows his pride, and makes it clear that, while thanking 
 God in words, he was really, and in his heart, only boasting of his own superiority. 
 If he were just, and the Publican, a sinner, should he not have acknowledged that 
 his justice would be the gratuitous gift of God? And why despise or condemn any 
 one else whom God might not have treated so bountifully ? It was the effect of pride, 
 attributing his fancied superiority to his own industry and innate excellence. It is 
 likely, that these words were not heard by the Publican, who "stood afar of (fi. 13). 
 
ST. LUKE, CHAP. XVIII. 203 
 
 Having boasted of his having "avoided evil," the Pharisee, in next verse, boasts 
 of the other quality of justice, viz., that " he did good." 
 
 12. He not only fasted on the days appointed, but he boasted of having gone 
 further; he, unlike these adulterers, "fasted twice in the week." "I give tithes," not 
 only of corn, wine, and oil, as enjoined in the law, but of " all that I possess," even to 
 the smallest herbs, "mint, anise, and cummin" (Matt, xxiii. 23), unlike these "unjust 
 extortioners." 
 
 13. " Standing afar off," in the furthermost part of the court of the people, without 
 venturing to approach where the Pharisee stood, near the Court of the Priests and the 
 Altar of Holocausts. The Publicans were prohibited by no law to enter the Temple, 
 unless they were Pagans, in which case, they stood in the Court of the Gentiles. 
 The Publican referred to here would seem to have been a Jew. 
 
 " Standing," conveys a different posture here, from that in the case of tho 
 Pharisee. There, as the context shows, it denoted haughty demeanour; here, 
 humble, downcast humility. 
 
 " Would not so much as lift up his eyes to heaven" "With these eyes, that had been 
 hitherto wholly intent on the things of earth, he considers himself unworthy of looking 
 up to heaven, to God, whom he had hitherto so grievously offended, much less of raising 
 up his hands, like the Pharisee, who, probably, raised up his hands and eyes, from a 
 proud consciousness of his deserts in the sight of heaven. By this, the Publican con- 
 veyed, that he sinned against the whole host of heaven. St. Augustine remarks, " TJt 
 aspiceretur, non aspiciebat, sursum respicere non audebat; premebat conscientia, spes 
 sublevabat." 
 
 "But, struck his breast," to show his sorrow of heart; to confess, and punish sin 
 which proceeds from the will. He thus showed outward marks of penance, of his 
 internal sorrow, and his resolve to chasten himself for his sins. The striking of the 
 breast, at all times, with Jews and Christians, denoted sorrow for sin, humility of 
 heart, and resolution to do penance. This striking of his breast was an external 
 confession, a sign of contrition and satisfaction. 
 
 " Saying, God, be merciful to me a sinner." Literally, "to me, the sinful one." 
 This is an humble confession of sin and a petition for pardon of the same ; a very brief, 
 but efficacious form of prayer, to be imitated at all times, by truly humble penitents, 
 who should ascribe all the malice of sin to themselves, without extenuation of it from 
 circumstances, or without throwing the blame on others. This brief, but compre- 
 hensive petition, is more fully expressed and developed in Psalm 1. — "Miserere mei 
 Deus," &c. While the Pharisee scornfully singled out the Publican as an object 
 of contempt, he, in his humility, singles himself out as the chief sinner on earth, 
 surpassing in wickedness all other sinful men. 
 
 14. "Went down" in allusion to the position of the Temple on a hill (v. 10 ;. 
 " Justified," rendered really just by the grace of God, who Himself had inspired him 
 with the necessary dispositions, consequent on which He remits sin and infuses the 
 grace of justification. "Rather than the other," -whose boastful contempt and rash 
 judgment regarding the Publican, and proud conduct before God, rendered him 
 deserving of condemnation. That one was really justified, and the other condemned, 
 is clearly shown from the general reason assigned (v. 14). The Vulgate is, " ab illo," 
 that is, prce illo, in preference to the other. The Greek reading is different in several 
 manuscripts. That followed by the Vulgate, which is the reading of the Vatican MS., 
 
204 
 
 COMMENTARY ON 
 
 is Trap Zkclvov, rather than the other. Most of the ancient codices have 17 yap ckco/os, 
 quam enim Me, which it is very hard to explain. Some understand it thus : Surely, 
 more than the other. Some codices have, y\ eKewos (/mAAov), being understood, as in 
 Matthew (xviii. 8), Luke (xv. 7), more than the other. It is thus the Syriac version 
 has it, and St. Augustine so quotes it in several places. (Epist. 86, ad Casulanum ; 
 Serm. 36, de Verbis Domini, &c, &c.) 
 
 "Because, every one," &c. (See Matthew xxiii. 12; Luke xiv. 11.) This is 
 the general reason assigned for saying, that one was justified and the other con- 
 demned ; and thus our Lord rebuked those who proudly trusted in their own fancied 
 justice, and despised every one else (v. 9). These haughty Pharisees, and such like, 
 were to be humbled here and hereafter, publicly rejected and abandoned by God ; the 
 most notorious sinners to be received by God in preference. u The publicans and harlot* 
 to go before them," &c. (Matthew xxi 31.) 
 
 15, 16. (See Matthew xix. 13-15.) 
 17. (See Matthew xviii. 3.) 
 18-27. (See Matthew xix. 16-26.) 
 28-30. (See Matthew xix. 27-29.) 
 31-33. (See Matthew xx. 17-19.) 
 
 34. (See Mark ix. 31). The words of our Lord here were so utterly incompatible 
 with their preconceived and cherished notions regarding the temporal glory and 
 splendour of the Messiah's reign, in which they hoped to be sharers, that the allusion 
 to His Passion they could never endure nor understand. (See also Matthew xx. 19.,) 
 
 35-43. (See Matthew xx. 29-34.) 
 
 CHAPTER XIX. 
 
 ANALYSIS. 
 
 Iii this chapter, we have an account of our Lord's becoming Zaccheus' guest, and His instructions 
 on the occasion (1-10). The Parable of the pieces of money given out to traders in order to 
 derive profit therefrom. The rewards given to the faithful servants, and the punishment of the 
 unprofitable (11-28). Our Lord's triumphal entry into Jerusalem (28-40). He weeps over Jerusalem. 
 He drives the buyers and sellers out of the Temple (41-46). He teaches in the Temple. His enemies 
 are prevented, through fear of the people, from destroying Him (47, 48). 
 
 TEXT. 
 
 A ND entering in, he walked through Jericho. 
 
 2. And behold there was a man named Zacheus : who was the chief of the Publicans, 
 and he was rich. 
 
 3. And he sought to see Jesus who he was, and he could not for the crowd, because he teas 
 low of stature. 
 
 4. And running before, he climbed up into a sycamore tree that he might see him : for )u 
 was to pass that way. 
 
 5. And when Jesus was come to the place, looking up, he saw him, and said to him 
 Zacheus, make haste and come down : for this day I must abide in thy house. 
 
 6. And he made haste and came down, and received him with joy. 
 
ST. LUKE, CHAP. XIX. 205 
 
 7. And token all saw it, they murmured, saying that he teas gone to he a guest with a 
 man that was a sinner. 
 
 8. But Zaeheus standing said to the Lord : Behold, Lord, the half of my goods I give to 
 the poor : and if I have wronged any man of anything, I restore him four-fold. 
 
 9. Jesus said to him : This day is salvation come to this house : because he also is a son of 
 Abraham. 
 
 10. For the son of man is come to seek and to save that which teas lost. 
 
 11. As they were hearing these things, he added and spolce a parable because he was nigh 
 to Jerusalem, and because they thought that the kingdom of God should immediately be 
 manifested. 
 
 12. He said therefore : A certain nobleman went into afar country to receive for himself 
 a kingdom, and to return. 
 
 13. And calling his ten servants, he gave them ten pounds, and said to them: Trade till 
 I come. 
 
 14. But his citizens hated him, and they sent an embassage after him, saying : }Ve will 
 not have this man to reign over us. 
 
 15. Audit came to pass that he returned, having received the kingdom: and he com- 
 manded his servants to be called, to whom he had given the money ; that he might know how 
 much every man had gained by trading. 
 
 16. And the first came, saying : Lord, thy pound hath gained ten pounds. 
 
 17. And he said to him : Well done, thou good servant, because thou hast been faithful 
 in a little, thou shalt have poioer over ten cities. 
 
 18. And the second came, saying : Lord, thy pound hath gained five pounds. 
 19 And he said to him : Be thou also over five cities. 
 
 20. And another came, saying : Lord, behold, here is thy pound, which I have kept laid 
 up in a napkin : 
 
 21. For I feared thee, because thou art an austere man: thou takest up what thou didst 
 not lay down, and thou reapest that which thou didst not sow. 
 
 22. He saith to him: Out of thy own mouth I judge thee, thou wicked servant. Thou 
 knewest that I was an austere man, taking up what 1 laid not down, and reaping that which 
 1 did not sow : 
 
 23. And why then didst thou not give my money into the bank, that at my coming Imight 
 have exacted it with usury f 
 
 24. And he said to them that stood by : Take the pound away from him, and give it to 
 him that hath the ten pounds. 
 
 25. And they said unto him : Lord, he hath ten pounds. 
 
 26. But J say to you, that to every one that hath shall be given, and he shall abound : and 
 from him that hath not, even that which he hath shall be taken from him. 
 
 27. But as for those my enemies, who would not have me reign over them, bring them 
 hither ; and kill them before me. 
 
 28. And having said these things, he went before going up to Jerusalem. 
 
 29. And it came to pass, when he was come nigh to Bethphage and Bethania unto the mount 
 called Olivet, he sent two of his disciples, 
 
 30. Saying : Go into the town xvhich is over against you, at your entering into which, 
 you shall find the colt of an ass tied, on which no man ever hath sitten : loose him, and bring 
 him thither. 
 
 31. And if any man shall ask you : Why do you loose him ? you shall say thus unto him : 
 Because the Lord hath need of his service. 
 
 32. And they that were sent went their way, and found the colt standing, as he had said 
 unto them. 
 
206 
 
 COMMENTARY ON 
 
 33. And as they were loosing the colt, the owners thereof said to them : Why loose you 
 the colt ? 
 
 34. But they said : Because the Lord hath need of him. 
 
 35. And they brought him to Jesus. And casting their garments on the colt, they set 
 Jesus thereon. 
 
 36. And as he went, they spread their clothes underneath in the way. 
 
 37. And when he was now coming neafr the descent of mount Olivet, the whole multitude 
 of his disciples began with joy to praise God with a loud voice, for all the mighty works they 
 had seen. 
 
 38. Saying: Blessed be the king who cometh in the name of the Lord, peace in heaven, 
 and glory on high. 
 
 39. And some of the Pharisees from amongst the multitude said to him : Master, rebule 
 thy disciples. 
 
 40. To whom he said : I say to you, that if these shall hold their peace, the stones will cry 
 out. 
 
 41. And when he drew near, seeing the city, he wept over it, saying: 
 
 42. If thou also hadst known, and that in this thy day, the things that are to thy peace : 
 but now they are hidden from thy eyes. 
 
 43. For the days shall come upon thee : and thy enemies shall cast a trench about thee, 
 and compass thee round, and straiten thee on every side, 
 
 44. And beat thee flat to the ground, and thy children who are in thee : and they shall not 
 leave in thee a stone upon a stone : because thou hast not known the time of thy visitation. 
 
 45. And entering into the temple, he began to cast out them that sold therein and them 
 that bought, 
 
 46. Saying to them: It is written: "My house is the house of prayer." But you have 
 made it a den of thieves. 
 
 47. And he was teaching daily in the temple. And the chief priests and the scribes and 
 the rulers of the people sought to destroy him. 
 
 48. And they found not what to do tohim m For all the people were very attentive to 
 hear him. 
 
 COMMENTARY. 
 
 1. As our Lord was approaching Jericho, He cured " the Hind man" (xviii. 35) 
 Here, is a continuous description of our Lord's journey. Near Jericho, He cured 
 the blind man ; in Jericho, He converts Zaccheus ; He wastes not a moment of His 
 time ; He seizes every opportunity, and seeks for every befitting occasion of doing 
 good. 
 
 "He walked" that is, walking, He was passing through Jericho. 
 
 2. "And behold." This calls attention to what follows, as a great and wonderful 
 occurrence. " There was" &c. He describes the man by name, Zaccheus; by his 
 profession, " chief of the Publicans; " by his possessions, " he was rich." 
 
 Some say, that Zaccheus was a Q-entile, which they infer from v. 9, " he also is a sow," 
 &c. Others hold he was a Jew. The very name itself is Hebrew, signifying, pure, 
 just. This seems more probable. The reason for the opposite opinion will be 
 explained in v. 9. 
 
 "Chief of the Publicans." (See Matthew ix. 11.) If Zaccheus was a Gentile, he 
 may be regarded as one of the Roman knights, or Mancipes, who farmed the public 
 revenues. This class was held in high estimation (Cicero, Oratio 9, pro PlancioV 
 
ST. LUKE, CHAP. XIX. 207 
 
 These had under them, in the several provinces, a class of inferior collectors, generally 
 natives of the country. The latter were regarded with the greatest horror among the 
 Jews {loco citato). If he was a Jew, then, the designation, " chief of the Publicans,''' 
 denotes that, while he shared in the odium of the local collectors, he might be looked 
 upon as a kind of middleman — or contractor — (Ellicott), between the Boman knights, 
 who farmed the revenues, and the lower class of Publicans, who actually collected 
 them, and in doing so harassed and oppressed the people. It denotes what we might 
 term a Commissioner of the Customs (Kitto). 
 
 "And he was rich." This is added, to denote the sacrifices he made in giving up 
 his profession, and the difficulty in effecting his conversion (xviii. 24). 
 
 3. "He sought to see Jesus, who He was" The fame of our Lord was everywhere 
 spread abroad. Zaccheus, having never seen Him, was anxious to know Him by 
 personal appearance, and see what kind of person He was. But as our Lord was 
 accompanied by a large crowd of people, who pressed closely around Him, Zaccheua 
 could not succeed on account of his lowncss of stature. His anxious desire to see our 
 Lord arose, probably, not from curiosity. He seemed quite disposed and prepared 
 to believe in Him, of whose miracles and marvellous works he heard so mm>h. 
 
 4. Hence, "running before" Him, forgetful of his dignity, his riches, and thi ridicule 
 with which, no doubt, the crowd would be glad to overpower a " chief of Publicans ," 
 he climbed up a Sycamore tree, which grew on the public road, by which our 
 Redeemer was to pass, in order to get a glimpse at Him. " Sycamore" which differs 
 from Sycamine (xvii. 6), denotes a species of tree, called " the Egyptian fig tree" com- 
 posed of&fig tree 'vvkos) and a mulberry tree (/twpos). It partakes of the nature of both ; 
 of the mulberry in its leaves, and of the fig tree in its fruit, which is like a fig in its 
 shape and size. The fruit grows neither in clusters, nor at the end of the branches, 
 but sticking to the end of the tree (Calniet — Pliny, Lib. 13, c. 7). Sycamore trees 
 were very common in Palestine, especially in the low-lying valleys of the Jordan, 
 where they grew to a considerable height. (3 Kings x. 27 ; 2 Paralip. i. 15 ; 
 Amos vii.) 
 
 5. "Looking tip" not casually, but by a lofty decree of Divine counsel, "He saw him" 
 not merely by the eyes of the body, but with the eyes of Divine mercy, which 
 penetrated His inmost soul, and inspired Him with sentiments of true compunction and 
 sorrow. Addressing him by name, whom He never saw before, He says : "Zaccheus, 
 make haste and come down," as if to say, thou hast ascended the tree in great haste ; come 
 down with the same haste. 
 
 "For, this day, I must abide," in virtue of My benevolent charity towards yourself and 
 your entire household. I have decreed to select your "house," in preference to all the 
 others in Jericho for My dwelling place this day. Zaccheus had, in soul and affection, 
 offered Him a cordial invitation and welcome. " Promittit Christus se ad ejus domum 
 venturum cujus desiderantisjam possederat animum" (St. Chrysostom, Horn. deZaccheo); 
 " Etsivocem mvitantis Jesus non audierat, viderat tamen affectum " (St. Ambrose). How 
 long our Lord remained as Zaccheus' guest, we cannot know for certain. Likely, He 
 remained there for the greater part of the day, if not for the night. 
 
 6. "He makes no delay ;" "tarda molimina nescit gratia spiritus sanct? % (St. Ambrose). 
 "Joyfully," with great spiritual joy, on account of the unspeakable honour ueacowed 
 on him, which fully satisfied his longings to receive his Lord. 
 
208 
 
 COMMENTARY ON 
 
 7, "■When all" &c, that is the crowd, among whom, doubtless, were some Pharisees 
 and their adherents, also some Scribes. All held Publicans in unutterable horror and 
 aversion. "They murmured" as was their wont, from a feeling of self-righteousness 
 and pride. 
 
 "A man that was a sinner" a loader in the traffic of iniquity — a man of infamous 
 profession. The Publicans were regarded in this light by the Jews. Zaccheus' pro- 
 fession, or calling, was regarded as disgraceful among the Jews, and placed men on 
 a level with the unbelieving heathens. Zaccheus, it would seem, was not above the 
 temptations to rapacity and injustice, which the exercise of his office presented {v. 8). 
 
 8. "Standing" that is, commencing suddenly to speak — similar is the phrase 
 *' stetit et ait " (x. 40) — he thus addressed our Lord, in refutation of the crowd, who, 
 probably, may have overheard him thus speaking, when our Lord entered his house, or, 
 when He was leaving it. Others, take " standing " literally, to denote his respectful 
 and earnest attitude in presence of His Master. It is likely, that our Lord had, on 
 entering the house of Zaccheus, delivered heavenly maxims, as was His wont, on all 
 occasions, regarding the several obligations of life, and the practice of all Christian 
 virtues, uprightness and honesty amongst the rest, and that this elicited from 
 him the following declaration. 
 
 " Behold" as if to solicit attention to a matter deserving of admiration. He divides 
 his goods into tico parts, the first half to the poor; and thus, he would redeem his sins 
 by mercy to the poor. " The half of my goods, I give to the poor" " I give" that is, 
 am prepared and determined to "give" to relieve the wants of the "poor" and I now 
 assign them for that purpose. This shows the thorough conversion of Zaccheus, and his 
 resolution to practise the counsel of perfection, which, doubtless he heard, was given 
 to the rich young man (chap, xviii. 22), a few days before. The remaining half 
 of his property he reserves for the purpose of making the amplest restitution. 
 
 " And if I have wronged any man of any thing." The Greek word for " wronged " — 
 €<rvKo$a.vT-(]<ya — means, to injure by false information, under threat of which money was 
 often extorted (see chap. iii. 14). He reserves the second half of his goods, not for 
 himself, but to discharge amply the obligation of restitution, which the Publicans 
 were generally liable to, owing to unjust exactions. " If" does not imply doubt; 
 it signifies, whatsoever injury I have done fraudulently to any man. 
 
 " I restore him fourfold" So as not only to give back the amount taken, but more 
 than amply compensate for any loss that may accrue to him from loss of property, 
 lucrum cessans et damnum emergens. From his giving one-half his property to the poor, 
 which must have been justly acquired — this is contradistinguished from the substance 
 acquired fraudulently — and his giving back, restoring four times more than he unjustly 
 possessed, it is clear, the most part of Zaccheus' goods were justly acquired. His 
 disinterestedness in divesting himself of the most of his property, to which men of his 
 class were so inordinately attached, shows the thorough sincerity of his conversion. 
 The law of Moses commanded restitution to a fourfold amount, only in case of stealth 
 of sheep, and fivefold in case of the stealth of oxen (Exodus xxii. 1). But this did n9t 
 apply to Zaccheus, whose unjust acquisitions were in money. In cases of voluntary 
 restitution in other matters, the law required restitution of one- fifth in addition to 
 the value of the principal (Leviticus vi. 5 ; Numbers v. 6, 7). But Zaccheus went 
 far beyond the requirements of the law, and proved by his acts the sincerity of 
 his conversion. His words have not reference to the past. They contain no 
 boasting of his past merits, as in the case of the proud Pharisee. They merely 
 express his present resolve, as the effect of God's grace and our Saviour's visit, in 
 
ST. LUKE, CHAP. XIX. 209 
 
 I ^gard to tho future; and they convey an atonement for the blasphemies of the proud 
 Pharisees, and tend tojustify our Lord's act, indwelling with him, whoshows himself to bt, 
 nfferent from what they charged him to be. Hence, he speaks only of his future acts, in- 
 spired by God's grace, and out of necessity, ivi reply to the taunts of the proud Pharisees 
 
 9. "Jesus said to him." The particle " tv: 1 is interpreted by many to mean, of, or' 
 regarding him, to those present, as in Rom. x., " ad Israel dicit" that is, de Israel; 
 "multi dicunt anima mea," that is, de anima mra; " non est salus ipsi in Deo ejus." 
 
 11 This day is salvation come to this house}' " This day," shows that it was not of 
 his past acts, but his present resolves, Zaccheus was speaking. " Salvation" the 
 fulness of faith, abundance of grace, thorough perfect conversion, not alone to 
 Zaccheus himself, but to the entire family, in reward for the disinterested charity, 
 and truly generous conduct of the head of the family, whose example they followed. 
 Our Lord made his entire household, who, probably, may have been sharers in his sins 
 of injustice, partakers of his abundant justification. They, too, received the grace of 
 faith and justification, with the chief of the house. 
 
 "Because he also is a son of Abraham. " This may mean, that being one of 
 Abraham's carnal descendants, our Lord, who was sent first to the lost sheep of the 
 house of Israel, felt He was only exercising the duties of His office, in visiting him 
 and converting him, the unjust murmurs of the crowd notwithstanding. According to 
 this interpretation, the proximate reason of his conversion is not assigned. His 
 conversion was not caused by his being one of the carnal descendants of Abraham, 
 many of whom were left in their sins; in these words, a reason is assigned only for our 
 Lord's visiting and staying with him. 
 
 It may mean, that whether Jew or Gentile, he has proved himself to be a real 
 spiritual son of Abraham, one of the sons of promise, for whom alone the inheritance 
 of justification is reserved. 
 
 Some hold, that Zaccheus was a Gentile. But besides, that the word is of Jewish 
 origin, signifying, jwn?, the crowd would have loudly reproached our Lord with having 
 chosen the house of an unbelieving Gentile for His abode, if he were such, as was done 
 in regard to Peter, even by the faithful, after having received the Holy Ghost. Nor 
 are the words of this verse, " because he also, Sfc," opposed to this ; " also" although a 
 
 Publican, and seeming outcast from religious society ; or, "also," as well as the others who 
 believed in Me, and imitated the faith of Abraham. Moreover, if he were a Gentile, 
 our Lord would hardly say in the presence of the multitude at this stage, when they 
 were not prepared for it, that a Gentile was a son of Abraham, although he might 
 be such, in a true spiritual sense (Gal. iii. 9). 
 
 10. " For the Son of Man " &c. In this, our Lord, redargues the murmuring crowd, 
 by referring to His ofiice, in coming into this world. He came to save the lost one 
 especially, and in the first place, the lost ones of the house of Israel, such as Zaccheus 
 was. This passage is read very appropriately in the Mass of the Dedication of 
 Churches, to which it is very applicable. To churches dedicated and set apart for the 
 oblation of the adorable sacrifice, the words will literally apply ; " this day I must 
 abide" (and abide permanently) "in thy house." " This day, salvation is come to this house," 
 where the Lord of Glory deigns to dwell, in order to bestow on all who approach 
 Him there, the abundance of all spiritual blessings. 
 
 11. " And as they were hearing these things" viz., His disciples and the crowd, who 
 were at the door awaiting our Lord's exit from Zaccheus' house, and had been 
 attentively listening to the words spoken by our Redeemer and his host. 
 
210 
 
 COMMENTARY 
 
 "He added and spoke a parable." He proceeded to speak the following parable. 
 The Evangelist assigns the reason, "because He was nigh to Jerusalem" the capital 
 city of Judea, only about eleven miles distant, or a few hours' journey from Jericho. 
 " And because they thought the kingdom of God should be immediately manifested." Only 
 one reason is assigned, though there are apparently two. The words mean, because 
 being nigh Jerusalem, " they thought" &c. The disciples of our Lord and others 
 imagined that our Lord, who on former occasions went up comparatively alone, but, 
 on this occasion, accompanied by vast crowds, increasing as He went along, was now 
 on His way to inaugurate His long promised reign, so ardently expected by the Jewish 
 nation. This reign, they imagined, would be a temporal kingdom, far exceeding, in 
 point of splendour and magnificence, the temporal kingdom of Solomon, as is 
 apparent, from several occurrences in the Grospel, and, especially from the request of 
 the mother of the sons of Zebedee (Matthew xx. 20). Hence, He is now saluted on 
 entering Jerusalem, as the promised son of David, in whose regard the prophecies, 
 both as to time and other circumstances, were literally fulfilled. Any thing uttered by 
 our Lord, that clashed with their preconceived notions, was to them unintelligible 
 and disheartening. It was to dissipate these notions, that our Lord spoke the 
 following parable, in which He conveys, that until He returned again to earth, His 
 glorious reign would not be manifested ; that, in the interval, His servants should 
 labour hard, by the good employment of the talents confided to them, to amass 
 treasures of merits in expectation of it. Although this kingdom of His Church 
 would be visibly established on earth — a light on a candlestick, a city on a 
 hill, to which all nations would flock — still, the glorious ruler of that kingdom 
 would be invisible, seen only through His visible Yicar, until, at the end of time, 
 He would appear in glory, to reward His faithful servants, and trample on Hi? 
 enemies. 
 
 12-27. Some hold the following parable to be substantially the same as that 
 referred to by Matthew (xxv. 14-30), although there maybe some immaterial points of 
 difference, both as to the time and place at which both were uttered. Others hold, 
 they are different parables, uttered on two different occasions: this, before our Lord's 
 final approach to Jerusalem ; that in St. Matthew, after it. Doubtless, the scope and 
 object of both parables are substantially the same (see Matthew xxv. 14, &c), 
 although some Expositors, even in this, note a difference ; in St. Matthew, 
 the apparent object being to indicate the proportion that should exist between 
 the amount of goods confided to us, and the gains secured by us ; in this, to show 
 that the different degrees of glory and reward to be bestowed on us, will be in propor- 
 tion to our labours and to the gains secured for our Master. 
 
 Calmet observes, that in the following parable, two parts are to be carefully 
 distinguished. The first, contained in w. 12, 14, 15, 27, regards the rebellious 
 subjects of a prince, who went abroad to secure a kingdom. The example was fresh 
 in the memory of the Jews. Archelaus, about thirty-three years before this time, 
 had gone to Eome to obtain the kingdom from Augustus, as was then required in 
 the case of the rulers of Judea, who were at this time, the creatures of the Eomans, 
 and, therefore, independently of personal demerits and cruelty, hated by the Jews 
 (v. 14). The Jews held Archelaus in special hatred and petitioned Augustus against 
 him on account of his cruelties (Josephus, Antiq. Lib. 14, c. 11). Augustus paid 
 no heed to their remonstrance, and he returned to inflict punishment on those who 
 would not have him reign over them. Whether our Lord had Archelaus in view, 
 or only spoke generally, the circumstances admirable suit his case. And so 
 
ST. LUKE, CHAP. XIX. all 
 
 far as his going to receive a kingdom was concerned, it was a type of our Lord's 
 departure for heaven, to receive a kingdom and glory from His Father, as waa 
 his rejection a type of the rejection of our Lord by His people, and their dreadful 
 punishment, shortly afterwards, at the hands of the Eomans. This latter was a figure 
 of the punishment to be inflicted at the last day, when our Lord shall come in majesty 
 to judge the world. The second part of the parable has reference to the depositing 
 of a certain amount of money by the prince in the hands of his servants, for the 
 purposes of gain (vv. 13, 15 . . . 26). 
 
 " A certain nobleman went into a far country." This chiefly refers to our Lord's 
 Ascension, to receive the kingdom and glory from His Father, whence He is to 
 return in majesty at the last day. (See Matthew xxv. 14, &c.) 
 
 13. " Calling his ten servants, gave them ten pounds" denotes the gift3, both natural and 
 supernatural, bestowed on us by God, in order that we should employ them usefully, for 
 His glory, as a means of receiving a reward at His coming. u Trade till I come." 1 There 
 is a difference clearly perceptible here between this and the parable in St. Matthew, 
 in which latter parable the sums given are unequal. The "pound," in Greek — fiva — 
 is supposed, by some, to equal in value the sixtieth part of a talent, which, in weight 
 equals 3000 sides. According to others, it was equal to 25 sides, or 100 drachma;, 
 or denaria (£4, Is. 3d.) The Hebrew mina was equal to 60 sides, or 240 drachmae. 
 Whatever may have been its precise value, the "pound" or mna, denoted the gifts 
 for the use and proper employment of which, we are to render an account to God 
 hereafter. 
 
 17. " Over ten cities." A mode of remunerating faithful governors, common at this 
 time (Matthew xxv. 20-23). It is meant to represent the glory bestowed in judgment, 
 on God's faithful servants. 
 
 19. " Five cities," shows the different degrees of glory in store for the elect, 
 proportioned to the different degrees of merit ; one having gained ten ; another, five; 
 each being representative of different classes among the elect. 
 
 21. "Austere." The Greek is av<rn)po<s — griping, grinding, heartless. The word in 
 Matthew xxv. 24, is a-KX-qpo'i — signifying the same. 
 
 27. This denotes the slaughter and utter ruin of the Jews at the taking of 
 Jerusalem, and the dreadful punishment of the reprobate at the last day, when our 
 Lord will trample on His wicked enemies. 
 
 28. " Having said these things, He went before," &c. After having spoken the fore- 
 going parable, which derived special significance from His being on His last journey 
 to Jerusalem, where, by His death and sufferings, He was to earn for Himself, the 
 kingdom of glory, in search of which He was afterwards to ascend. " He went before" 
 to show His alacrity in going quickly to the scene of His Passion. 
 
 Ascending up to Jerusalem" The entire journey from Jericho to Jerusalem was an 
 ascent. 
 
 29-37. (See Matthew xxi. 1-10.) 
 
 37. The multitude of His followers began to praise God with a loud voice, 
 
212 
 
 COMMENTARY ON 
 
 saying, " Rosanna to the Son of David " (Matthew xxi. 9). "For all the mighty works 
 they had seen" the miracles, evidences of mighty power they saw performed by 
 our Lord, such as that at Jericho (xriii. 35, &c. ; Matthew xx. 29, &c), but 
 especially the resuscitation of Lazarus, on which account the crowd came to meet 
 Him (John xii. 18.) 
 
 38. " Peace in heaven." May Heaven offended by sin be reconciled to men on 
 earth, through the redemption and satisfaction to be made by this Son of David, who 
 is destined to take away the enmity that existed between them owing to sin; whose 
 sacred destined office it is to " make peace though the Mood of Sis cross, both as to the 
 things on earth and the things that are in heaven" (Coloss. i. 20; ii. 14, 15). Thus 
 appearing in heaven and presenting his wounds, He intercedes with His Father for 
 us (Hebrews ix. 24). Hence, the words will not differ much from those uttered by 
 the Angels at His nativity, " Peace on earth to men ;" because, Earth is one of the terms 
 of reconciliation — Heaven the other, between which peace is to be established. 
 
 " And glory on high." The consequence of this peace and reconciliation of man with 
 God is, that the angels and saints shall, for ever, render thanks to God, and proclaim 
 His boundless attributes of justice, mercy, goodness, &c, thus rendering Him glory. 
 
 39, 40. " The stones loill cry out " — an hyperbolical form of expression, denoting it 
 to be imposible, that His praises would not be proclaimed, since, if these were rebuked, 
 God would miraculously animate the very stones to celebrate His triumph (see 
 Matthew xxi. 11). Similar is the language (Habacuc ii. 11), " For the stone shall 
 cry out of the wall; and the timber that is between the joints of the building, shall answer" 
 addressed by the prophet to Joakim, King of Judea, who built great palaces from 
 the unjust exactions wrung from his people ; thus menacing him, that the buildings 
 and their component parts shall proclaim his injustice and heartless exactions prac- 
 tised on his people. The stones did, in point of fact, bear witness to our Lord's 
 Divinity at His crucifixion, " vereflius Dei erat iste" (Matthew xxvi.), and also when, 
 in accordance with His prophecy (verse 44), a stone was not left upon another, the 
 whole city being razed to the ground by Titus (see Matthew xxiv. 2). 
 
 41. The only instances in which it is mentioned in the Gospel, that our Lord wept, 
 are here, and at the resuscitation of Lazarus. No doubt, in both instances, He had 
 mystical reasons in view. The impenitent Jerusalem and the dead Lazarus were 
 both expressive figures of souls obstinately bent on their eternal ruin, being 
 dead in sin. 
 
 We can here see how indifferent our Lord was to the acclamations He received ; 
 and how little He valued them, when He burst into tears while receiving them. We 
 can also see His great charity for this wretched city, when seeing its obstinacy and 
 unbelief, regardless of His own sufferings soon at hand, He wept, not over Himself; 
 but u over it" in view of the terrible destruction that was soon to overtake it, " st 
 oblitusfui tui Jerusalem, oblivioni detur dexter a mea," &c. (Psalm cxxxvi. 5.) 
 
 42. u If thou also hadst known, and th.it in this thy day, the things that are to thy 
 peace" &c. Should " if" be taken in its strict meaning, then the sentence would be 
 suspensive, and no corresponding part expressed to finish it. Hence, some add, 
 "tft §' e '" a thou would be careful to embrace this favourable opportunity of securing peace,'" 
 or, " thou wouldst, by no means, perish." These authors say the sentence is suspensive, 
 and broken by an aposiopesis, by no means uncommon in the language of grief. 
 
ST. LUKE, CHAP. XIX. 213 
 
 expressive of the sorrowful feelings and deep emotion of our Lord, who burst into loud 
 sobs and cries before completing it, as is usual with men who begin to speak, while 
 overwhelmed with grief, which chokes their utterance. Others give the Greek, et (if) 
 the meaning of ei@e, utinam, would ! or, ! in which case, the sentence is complete, 
 thus; ! or would ! that thou hadst known, " thou also" as well as I, or, rather, as 
 well as this crowd, that now follow Me, singing joyous " Hosannas," and attending 
 to My teachings and doctrines. 
 
 "And that in this thy day" "Thy day" — on which is verified, in thy presence, 
 the prophecy of Zachary, regarding the advent of thy long expected Messiah, and 
 deliverer — or, "thy day" — the entire term of My preaching in thy midst, given to 
 thee as a special favour, crowning all the other special favours and privileges bestowed 
 on thee from Heaven, preferably to all the other nations of the earth. " Thy day," of 
 My gracious visitation (v. 44). 
 
 " The things that are to thy peace." That would establish and consolidate thy 
 temporal prosperity, thy lasting, abiding spiritual felicity, instead of the terrible 
 destruction which is speedily on its way to overwhelm thee. The things that would 
 establish peace for thee, are faith in Me, as thy long expected Messiah, obedience 
 to My teachings, repentance, conversion from thy sinful ways. These would be 
 the means of securing peace with God, of warding off the fury of the Eomans,' 
 when they would find that My kingdom, all spiritual, would not clash with their legiti- 
 mate rights or pretensions. 
 
 " But now," or in reality, "they are hidden," or were hidden "from thy eyes." 
 Wilfully blind, obstinate, and impenitent, you cannot open your eyes to the light, 
 which from heaven has beamed upon you. 
 
 Maldonatus says, the objective case, governed by "if thou hadst known," is not, 
 11 the things that are to thy peace ; " but, the words, " For, the days shall come upon thee" 
 &c. If thou hadst known the misfortunes that are in store for thee, but which are 
 now hidden from thy eyes, even " in this thy day, which is for thy peace," that is, in 
 which thou enjoyest such peace and security, thou wouldst not rejoice, but wouldst 
 rather weep, even as I now weep on thy account. This would be a very smooth 
 interpretation ; but the Greek, Ta 7rpos eiprjmjv <rov, " the things that are for thy peace," 
 is opposed to it. And Maldonatus, without any authority, changes ra into -nj, as if 
 to agree with rjixepa aov. No doubt, his interpretation would be very smooth, if there 
 were any grounds for the change he makes in the original text, to suit it to his own 
 notions of the meaning of the passage. Against his views, it might be said, that 
 while weeping over Jerusalem, our Lord reproaches it with its blindness in not 
 seeing what was placed before it ; obstinately closing its eyes against the divine light; 
 whereas, it could hardly be expected to see or know the evils that were hidden in 
 the dark womb of futurity. And our Lord assigns, as the cause of this visitation, 
 that they did not, as doubtless they should, know the day of His gracious visitation 
 (v. 44), which seems to be the same as the words of this verse. In truth, all 
 Maldonatus' reasoning is founded on a groundless supposition, that the words should 
 be changed, and on a dangerous tampering with the sacred text, to suit his own 
 preconceived notions. 
 
 43. " For, the days shall come upon thee and thy enemies," &c. A Hebrew form for 
 saying, the days shall come upon thee, in which thy enemies shall, &c. — just as, "Ecce 
 dies veniunt et suscitabo David," &c, that is "dies, in quibus, suscitabo." (Jerem. xxxiii.) 
 
 " Shall cast a trench," that is, as the original Greek means, a rampart, or stockade, 
 such as Titus afterwards raised. 
 
214 COMMENTAEY ON 
 
 " And compass thee round, and straiten thee on every side." This was actually done 
 by Titus, when he blockaded Jerusalem, by finally building round it — after the 
 stockade had failed — a wall that could not be burnt, unlike the rampart or stockade. 
 
 44. " And beat thee flat to the ground, and thy children." Shall level the city with 
 the dust, demolish the buildings, and destroy her inhabitants, by putting them to 
 the sword, as applied to " children," and dashing them against the very stones. 
 
 " And they shall not leave in thee a stone," &c. (See Matthew xxiv. 2.) 
 " Because thou hast not known the time," &c. All these evils will come upon thee, 
 because thou hast not attended to My gracious visitation — the offers of reconciliation 
 and pardon I have made thee. Therefore, shall God justly punish thee. The word, 
 " visitation," though sometimes used to denote the exercise of justice, and due 
 chastisement (Exod. xx. 5; xxxii. 34; Isaias xxxii. 17), is here taken to denote a 
 merciful " visitation," such as our Lord's, on His entrance, this day, into Jerusalem, 
 and His entire life among men, " visitavit et fecit redemptionem plebis suee; visitavit nos 
 orient ex alto" 
 
 45. (See Matthew xxi. 12, &c.) This was the second time our Lord vindicated 
 the sanctity of His Temple. The first occasion is recorded by St. John (ii. 14), as 
 having occurred at the commencement of His sacred mission. The second, as recorded 
 here, occurred at its close. Almost His first and last public acts were the driving 
 out ignominiously of the profane traffickers from the Temple. St. Luke here omits 
 our Lord's retirement into Bethania, and the cursing of the barren fig-tree (Matthew 
 xxi. 18-22 ; Mark xi. 12-14), as these occurrences were already mentioned by Matthew 
 and Mark. 
 
 47. In this we have a brief account, left us by St. Luke only, of the manner in 
 which our Lord passed the few days between Palm Sunday and Good Friday. By 
 night, He retired from the city to Mount Olivet, where He spent the whole night in 
 prayer (xxi. 37). He retired the first night to Bethania (Mark xi. 11). 
 
 The Pharisees, &c, sought every opportunity of making away with Him. 
 
 48. " They found not," &c. They could devise no effectual means for destroying 
 Him, as the people hung upon His words. 
 
 " Very attentive" The Greek means, " hung upon Him" being charmed and 
 captivated with His divine eloquence, the wisdom of His answers, and the commanding 
 excellence of His teaching, on which account, the chief men, Scribes and Pharisees, 
 dreaded His boundless influence (St. Mark xi. 18). 
 
 OHAPTEE XX. 
 
 TEXT. 
 
 A NB it came to pass that on one of the days, as he was teaching the people in the temple 
 and preaching the gospel, the chief priests and the scribes with the ancients met together, 
 
 2. And spoke to him, saying : Tell us, by what authority dost thou do these things f or. 
 Who is he that hath given thee this authority ? 
 
 3. And Jesus answering, said to them : I will also ask you one thing. Answer me: 
 
 4. The baptism of John was it from heaven, or of men? 
 
 5. But they thought within themselves, saying : If we shall say, From heaven : he will 
 say : Why then did you not believe him f 
 
ST. LUKE, CHAT>. XX. '215 
 
 6. But if we say, Of men, the whole people will stone us: for they are persuaded that 
 John teas a prophet. 
 
 7. And they answered that they hneio not whence it tvas. 
 
 8. And Jesus said to them : Neither do I tell you by what authority I do these 
 things. 
 
 9. And he began to speak to the people this parable : A certain man planted a vineyard, 
 and let it out to husbandmen : and he was abroad for a long time. 
 
 10. And at the season he sent a servant to the husbandmen, that they should give him of 
 the fruit of the vineyard. Who beating him sent him away empty. 
 
 11. And again he sent another servant. But they beat him also, and treating him 
 reproachfully, sent him away empty. 
 
 12. And again he sent the third: and they wounded him also, and vast him out. 
 
 13. Then the lord of the vineyard said : What shall 1 do ? I will send my beloved son : 
 it may be, when they see him, they will reverence him. 
 
 14. Whom when the husbandmen saw, they thought within themselves, saying : This is 
 the heir, let us kill him, that the inheritance may be ours. 
 
 15. So casting him out of the vineyard, they killed him. What therefore will the lord 
 of the vineyard do to them ? 
 
 16. He will come, and will destroy these husbandmen, and will give the vineyard to 
 others. Which they hearing, said to him : God forbid. 
 
 17. But he looking on them, said : What is this then that is written, The stone which the 
 builders rejected, the same is become the head of the corner f 
 
 18. WJiosoever shall fall upon that stone, shall be bruised: and upon whomsoever it shall 
 fall, it will grind him to powder. 
 
 19. And the chief priests and the scribes sought to lay hands on him the same hour: but 
 they feared the people, for they knew that he spoke this parable to them. 
 
 20. And being upon the icatch, they sent spies, who should feign themselves just, that they 
 might take hold of him in his words, that they might deliver him up to the authority and 
 power of the governor. 
 
 21. And they asked him, saying: Master, we know that thou speakest and teachest 
 rightly ; and thou dost not respect any person, but teachest the way of God in truth. 
 
 22. /* it lawful for us to give tribute to Cesar, or no? 
 
 23. But he considering their guile, said to them : Why tempt you me ? 
 
 24. Show me a penny. Whose image and inscription hath it? They answering said to 
 him, Cesar's. 
 
 25. And he said to them : Render therefore to Cesar the things that are Cesar's ; and 
 to God the things that are God's. 
 
 26. And they could not reprehend his word before the people : and wondering at hit answer, 
 they held their peace. 
 
 27. And there came to him some of the Sadducees, who deny that there is any resurrection, 
 and they asked him, 
 
 28. Saying : Master, Moses wrote unto us, If any man's brother die having a wife, and 
 he leave no children, that his brother should take her to wife, and raise up seed unto his 
 brother. 
 
 29. There were therefore seven brethren : and the first took a wife, and died without 
 children. 
 
 30. And the next took her to wife, and he also died childless. 
 
 31. And the third took her. And in like manner all the seven, and they left no children, 
 and died. 
 
 32. Last of all the woman died also. 
 
216 
 
 COMMENTARY ON 
 
 33. In the resurrection therefore, whose wife of them shall she be ? For all the seven had 
 her to wife: 
 
 34. And Jesus said to them : The children of this world marry, and are given in 
 marriage : 
 
 35. But they that shall he accounted worthy of that world and of the resurrection from 
 the dead, shall neither be married, nor take wives. 
 
 36. Neither can they die any more : for they are equal to the angels, and are the children 
 of God being the children of the resurrection. 
 
 37. Now that the dead rise again, Moses also showed, at the bush, when he calleth the 
 Lord: " The God of Abraham, and the God of Isaac, and the God of Jacob." 
 
 38. For he is not the God of the dead, but of the living : for all live to him. 
 
 39. And some of the scribes answering, said to him : Master, thou hast said well. 
 
 40. And after that they durst not ash him any more questions. 
 
 41. Bui he said to them : How say they that Christ is the son of David? 
 
 42. And David himself saith in the booh of psalms : " The Lord said to my Lord, sit 
 thou on my right hand, 
 
 43. Till I make thy enemies, thy footstool." 
 
 44. David then calleth him Lord : and how is he his son ? 
 
 45. And in the hearing of all the people, he said to his disciples : 
 
 46. Beware of the scribes, who desire to walk in long robes, and love salutations in the 
 market-place, and the first chairs in the synagogues, and the chief rooms at feasts. 
 
 47. Who devour the houses of widows, feigning long prayer. These shall receive greater 
 damnation. 
 
 COMMENTARY. 
 
 1-8. (See Matthew xxi. 23-27.) 
 9-16. (See Matthew xxi. 33-41.) 
 17-19. (See Matthew xxi. 42-46.) 
 20-26. (See Matthew xxii. 20-26.) 
 27-40. (See Matthew xxii. 23-33.) 
 41-44. (See Matthew xxii. 41-46.) 
 45-47. (See Matthew xxiii. 5, 6-14.) 
 
 CHAPTER XXI. 
 
 ANALYSIS. 
 
 In this chapter, our Lord commends the generosity of the poor widow (1-4). He foretells the 
 destruction of Jerusalem and of the Temple (5-24). He describes the precursory signs that are to 
 usher in the Day of Judgment (25-33). He exhorts all to be watchful (34-38). 
 
 TEXT. 
 
 A ND looking on, he saw the rich men cast their gifts into the treasury. 
 
 2. And he saw also a certain poor widow casting in two brass mites. 
 
 3. And he said : Verily I say to you, that this poor widow hath cast in more than 
 
 they all. 
 
 4. For all these have of their abundance cast into the offerings of God : but she of her 
 want, hath cast in all the living that she had. 
 
 5. And some saying of the temple, that it was adorned with goodly stones and gifts, he 
 said : 
 
ST. LUKE, CHAP. XXJ. 217 
 
 6. These things which you see, the days will come in which there shall not be left a stone 
 upon a stone that shall not be thrown doion. 
 
 7. And they ashed him, saying : Master, when shall these things be : and ichat shall be 
 the sign when they shall begin to come to pass ? 
 
 8. Who said: Take heed you be not seduced ; for many toill come in my name, saying, 1 
 am he : and the time is at hand : go ye not therefore after them. 
 
 9. And when you shall hear of wars and seditions, be not terrified: these things must 
 first come to pass, but the end is not yet presently. 
 
 10. Then he said to them: Nation shall rise against nation, and kingdom against 
 kingdom. 
 
 11. And there shall be great earthquakes in divers places, and pestilences and famines, 
 and terrors from heaven, and there shall be great signs. 
 
 12. But before all these things they will lay their hands on you: and persecute you, 
 delivering you up to the synagogues, and into prisons, dragging you before kings and 
 governors for my name's sake. 
 
 13. And it shall happen unto you for a. testimony. 
 
 1 4. Lay it up therefore in your hearts, not to meditate before how you shall answer. 
 
 15. For I will give you a mouth and wisdom, which all your adversaries shall not be able 
 to resist and gainsay. 
 
 16. And you shall be betrayed by your parents and brethren, and kinsmen and friends : 
 and some of you they toill put to death. 
 
 17. And you shall be hated by all men for my name's sake. 
 
 18. But a hair of your head shall not perish. 
 
 19. In your patience you shall possess your souls. 
 
 20. And when you shall see Jerusalem compassed about with an army : then know that 
 the desolation thereof is at hand. 
 
 21. Then let those who are in Judea flee to the mountains: and those who are in the 
 midst thereof, depart out : and those who are in the countries, not enter into it. 
 
 22. For these are the days of vengeance, that all things may be fulfilled that are 
 written. 
 
 23. But wo to them that are with child, and give suck in those days ; for there shall be 
 great distress in the land, and wrath upon this people. 
 
 24. And they shall fall by the edge of the sword: and shall be led away captives into all 
 nations : and Jerusalem shall be trodden down by the Gentiles : till the times of the nations 
 be fulfilled. 
 
 25. And there shall be signs in the sun, and in the moon, and in the stars : and upon 
 the earth distress of nations, by reason of the confusion of the roaring of the sea and of the 
 waves. 
 
 26. Men withering away for fear, and expectation of what shall come upon the whole 
 world. For the powers of heaven shall be moved : 
 
 27. And then they shall see the son of man coming in a cloud with great power and 
 majesty. 
 
 28. But when these things begin to come to pass, look up and lift up your heads: 
 because your redemption is at hand. 
 
 29. And he spoke to them a similitude. See the fig-tree, and all the trees : 
 
 30. When they now shoot forth their fruit, you know that summer is nigh. 
 
 31. So you also when you shall see these things come to pass, know that the kingdom of 
 God is at hand. 
 
 32. Amen 1 say to you, this generation shall not pass away, till all things be fulfilled 
 
 33. Heaven and earth shall pass away, but my words shall not pass away. 
 
218 COMMENTARY ON 
 
 34. And take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting 
 and drunkenness and the cares of this life : and that day come upon you suddenly. 
 
 35. For as a snare shall it come upon all that sit upon the face of the whole earth. 
 
 36. Watch ye therefore, praying at all times, that you may be accounted worthy to 
 escape all these things that are to come, and to stand before the son of man. 
 
 37. And in the day-time he was teaching in the temple : but at night going out, he 
 abode in the mount that is called Olivet. 
 
 38. And all the people came early in the morning to him in the temple to hear him. 
 
 COMMENTARY. 
 
 1-4. (See Mark xii. 41-44.) 
 
 5. " Some saying of the Temple." We are informed by St. Mark (xiii. 1), that our 
 Lord uttered the words recorded here (v. 6), " as Re was going out of the Temple " — after 
 having paid it His last visit — there is no record of His having visited it afterwards — 
 being spoken to on the subject by " one of ITts disciples " (see Matthew xxiv. 1, &c), 
 who pointed out to Him, with a view of averting the threatened destruction, the 
 magnificence of the structure, its " goodly stones," and the costly votive offerings u and 
 gifts" with which it was adorned and enriched. These votive offerings, presented by 
 kings and others to the Temple, were very costly and numerous (2 Machabees iii. 2 ; 
 v. 16 ; ix. 16). 
 
 The Greek for gifts, ava6r)fia, having the penultimate long (with an tj, as here), 
 signifies a thing set apart, and as the etymology of the word conveys, hung aloft, as a 
 gift or votive offering. This is the oaly place where the word is found in the New 
 Testament. In the Old (2 Machabees ix. 16), it denotes a votive offering. Having 
 the penultimate short (with an e), it is found in several parts of the New Testament 
 (Eom. ix. 3 ; 1 Oor. xii. 3 ; xvi. 22 ; Gal. i. 8, 9). It always denotes an accused 
 person or thing, set apart for destruction, as an object of divine malediction (see 
 Eom. ix. 3). 
 
 6. ll These things which you see," signifying, "of these things which you see " (and admire 
 as deserving of immortality) "... there shall not be left a stone," &c. By prefixing " of" 
 we would complete the sentence, which the vehemence of our Redeemer's feelings left 
 incomplete. Others complete it thus, by putting the words interrogatively, as they are 
 put by Matthew and Mark — "Are these the things which you see" and admire? 
 Others, among whom Beelen (Greec. Gram., N.T., § 28, 3) say, ravra, " these things," 
 is a nominative absolute, representing emphatically the subject of the whole sentence. 
 It is an example of a Rhetorical Anacoluthon. For the remainder, see Matthew xxiv. 2. 
 
 7-12. (See Matthew xxiv. 2-14.) 
 13-18. (See Matthew x. 17- 22.) 
 
 18. " But a hair of your head shall not perish." This is a proverbial expression, 
 the same as " the hairs of your head are numbered" (Matthew x. 30), signifying, that no 
 material evil or loss will befal them ; that notwithstanding the number of enemies 
 foreign and domestic, that may assail them, the providence of God will protect them, 
 and turn all wicked attempts to their good account. 
 
 19. " In your patience." By patiently enduring evil to the end, in the hope of 
 future retribution, they "shall possess their souls," shall gain and save their souls. 
 
ST. LUKE, CHAP. XXI. 219 
 
 The idea conveyed is the same as in Matthew x. 39 ; xvi. 35, viz., that by suffering 
 patiently and perseveringly for His sake, they shall gain their souls. Perseverance 
 in patient suffering is of course implied, as in Matthew xxiv. 13. 
 
 20-24. " And lohen you shall see Jerusalem compassed about with an army." This is 
 what St. Matthew (xxiv 15) calls " the abomination of desolation." 
 
 25-33. (See Matthew xxiv. 29-35.) 
 
 34. Our Lord here points out how we are to prepare for His coming ; and 
 cautions us against the chief obstacles to due preparation ; He inculcates continual 
 vigilance, which is in several places of Sacred Scripture (see 1 Thess. v. 6, &c), 
 recommended as the chief means of due preparation. What is said here to those 
 who may be alive at our Lord's second coming, is intended for all men at all times ; 
 since, the second coming of our Lord to judgment virtually takes place at death, 
 when each one is to be presented before the tribunal of Christ at the particular judg- 
 ment, " to receive the proper things of the body, according as he hath done, whether it be good 
 or evil" (2 Cor. v. 10). Hence, our Lord says, speaking on this subject, " What 1 
 say to you, I say to all: Watch" (Mark xiii. 37). 
 
 The exhortation to vigilance, with which our Lord closes His description of His 
 coming to judgment, is recorded in the Gospels of Matthew (xxiv. 36-42); Mark 
 (xiii. 32-37), as well as here, in different words. The lesson of instruction is 
 substantially the same in the three. 
 
 " And take heed to yourselves" be ever watchful and on the alert, " lest any time" — 
 not alone your bodies, but — "your hearts be overcharged," and weighed down "with 
 surfeiting and drunkenness." These words should be transposed, as " surfeiting, 1 ' 
 follows, and is the effect of " drunkenness." Excessive indulgence in drink and food, 
 not only depresses and weighs down the body ; but the soul, and renders it unfit 
 for spiritual exercises, and prayer. Under " drunkenness," are included all the other 
 illicit pleasures of the body. 
 
 " And cares of this life," excessive cares. The Greek, fiepifxvah, denotes excessive, 
 absorbing anxiety (see Matthew vi. 25). 
 
 '* And that day come upon you suddenly," unprepared for it, while sunk in the sleep 
 of sin, and overcharged with carnal indulgences, which prevent spiritual vigilance 
 and prayer. 
 
 85. "For, as a snare," &c The day of the Lord shall insnare unto ruin and 
 destruction, those men who " sit," in idleness and unconcern, absorbed in the 
 enjoyment of sensual and illicit pleasures, with all their thoughts on earth, just as a 
 snare catches those birds, that settle on the earth when they least expect it, while the 
 birds that are borne aloft in air escape it. Similar are the words of St. Paul (1 Thess. 
 v. 2, 3) ; Isaias (xxiv. 17) ; Psalm x., " Pluet super peccatores laqueos." 
 
 36. Having refrained from these illicit enjoyments, which are an obstacle tu 
 vigilance, they should, then, be watchful (see Mark xiii. 33; Matthew xxiv. 42), 
 and in order to succeed in this, as their own weak powers are unequal to it, they 
 should invoke aid from on high, by constant and persevering prayer. Thus, 
 avoiding sin by practising vigilance and good works, through the help of God's 
 grace, which prayer will secure for them, they may escape " the snare" and be 
 preserved from all the evils, which God shall pour out on the wicked, and may bo 
 
220 
 
 COMMENTARY ON 
 
 worthy to stand with firm confidence and hope before the tribunal of the Son of Man, 
 to receive favourable j udgment of mercy. 
 
 37. From the time of His triumphal entry on Palm Sunday, our Lord devoted the 
 day-time to preaching and to the service of the people, who, He knew, would shortly put 
 Him to a cruel death — and most part of the night to prayer and communication with 
 His Father. 
 
 " In the day-time," literally, " the days." He was preaching on Sunday, Monday, 
 Tuesday, and Wednesday. It is not likely He went to the Temple on Thursday (see 
 Matthew xxvi. 2-30). For the most of the " nights" after preaching during the day, 
 He retired to Mount Olivet, and there spent the chief part of the night in prayer, and in 
 communing with His Heavenly Father, in order to prepare for His coming struggle. 
 { * He abode in the Mount of Olives." He certainly went one of the nights to Bethania 
 (Matthew xxi. 17). But whether He went there the other nights, is, by no means, 
 clear. The words of this verse could be verified even in that view, as Bethania lay 
 quite close to the Mountain of Olives. It may be, that our Lord spent the greater 
 part of the night in the open air. 
 
 38. All the people came early in the morning to hear Him preach in the Temple, 
 so attracted were they by His heavenly discourses. 
 
 CHAPTEE XXII. 
 
 ANALYSTS. 
 
 In this chapter, we have an acconnt of the conspiracy of the Jews against our Lord — the treason 
 of Judas — the preparation for the Pasch (1-13). The last Supper, and the irstitutionof the Blessed 
 Eucharist (14-23). Our Lord's discourse on the occasion, among: other things, His prediction of 
 Peter's fall, and the promise to him of Primacy over the entire Church, and infallibility in guiding- 
 and governing her (24-38). His agony in the grarden (39-46). His betrayal by Judas (47-53). The 
 denial of our Lord by Peter (54-62). The mockinsr of Him by the servants (63-65). His intrepid 
 declaration of His Divinity before the Council (66-71). 
 
 TEXT. 
 
 \TO W the feast of unleavened bread, which is called the pasch, was at hand. 
 
 2. And the chief priests and the scribes sought how they might put Jesus to death: 
 but they feared the people. 
 
 3. And satan entered into Judas who was surnamed Iscariot, one of the twelve. 
 
 4. And he went, and discoursed with the chief priests and the magistrates, how he 
 might betray him to them. 
 
 5. And they were glad, and covenanted to give him money. 
 
 6. And he promised. And he sought opportunity to betray him in the absence of 
 the multitude. 
 
 7. And the day of the unleavened bread came, on which it was necessary that the 
 pasch should be killed. 
 
 8. And he sent Peter and John, saying : Go and prepare for us the pasch, that we 
 may eat. 
 
 9. But they said : Where wilt thou that we prepare f 
 
 10. And he said to them: Behold, as you go into the city, there shall meet you a man 
 carrying a pitcher of water : follow him into the house where he entereth in : 
 
 1 1 . And you shall say to the good man of the house : The master saith to thee : Where 
 is the guest-chamber, where I may eat the pasch with my disciples? 
 
 12. And he will show you a large dining-room furnished : and there prepare. 
 
ST. LUKE, CHAP. XXII. 221 
 
 13. And they going, found as he said to them, and made ready thepasch. 
 
 14. And when the hour was come, he sat down and the twelve apostles with him. 
 
 15. And he said to them : With desire I have desired to eat this pasch with you 
 be/ore I suffer. 
 
 16. For I say to you, that from this time I will not eat it, till it be fulfilled in 
 the kingdom of God. 
 
 17. And having taken the chalice he gave thanks, and said: Take, and divide it 
 among you. 
 
 18. For I say to you, that I will not drink of the fruit of the vine, till the kingdom 
 of God come. 
 
 1 9. And taking bread, he gave thanks, and brake : and gave to them, saying : This 
 is my body which is given for you. Do this for a commemoration of me. 
 
 20. In like manner the chalice also, after he had supped, saying : This is the chalice, the 
 new testament in my blood, which shall be shed for you. 
 
 21. But yet behold, the hand of him that betrayeth me is with me on the table. 
 
 22. And the son of man indeed goeth, according to that which is determined : but 
 yet wo to that man by whom he shall be betrayed. 
 
 23. And they began to inquire among themselves which of them it was that should 
 do this thing. 
 
 24. And there was also a strife amongst them, which of them should seem to be greater. 
 
 25. And he said to them : Tlie kings of the Gentiles lord it over them ; and they that have 
 power over them, are called beneficent. 
 
 26. But you not so : but he that is the greater among you, let him become as the younger : 
 and he that is the leader, as he that serveth. 
 
 27. For which is greater, he that sitteth at table, or he that serveth ? Is not he that 
 sitteth at table? but I am in the midst of you, as he that serveth : 
 
 28. And you are they who have continued with me in my temptations : 
 
 29. And I dispose to you, as my Father hath disposed to me, a kingdom : 
 
 30. That you may eat and drink at my table in my kingdom : and may sit upon thrones 
 judging the twelve tribes of Israel. 
 
 31. And the Lord said : Simon, Simon, behold satan hath desired to have you that he 
 may sift you as wheat. 
 
 32. But 1 have prayed for thee that thy faith fail not : and thou being once converted, 
 confirm thy brethren. 
 
 33. Who said to him: Lord, I am ready to go with thee both into prison and to 
 death. 
 
 34. And he said : I say to thee, Peter, the cock shall not crow this day, till thou thrice 
 deniest that thou knoicest me. And he said to them : 
 
 35. When I sent you without purse and scrip and shoes, did you want anything f 
 
 36. But they said: Nothing. Then said he unto them: But now he that hath a 
 purse, let him take it, and likewise a scrip : and he that hath not, let him sell his coat, 
 and buy a sword. 
 
 37. For I say to you, that this that is written, must yet be fulfilled in me, " And with 
 the wicked was he reckoned." For the things concerning me have an end. 
 
 38. But they said : Lord, behold here are two swords. And he said to them : 
 It is enough. 
 
 39. And going out he went according to his custom to the mount of Olives. And his 
 disciples also followed him. 
 
 40. And when he was come to the place, he said to tlcm : Pray, lest you enter 
 into temptation. 
 
222 COMMENTARY ON 
 
 41. And Ji4 was withdrawn away from them a stone's cast: and kneeling down he 
 prayed, 
 
 42. Saying : Father, if thou wilt, remove this chalice from me : But yet not my will, but 
 thine be done. 
 
 43. And there appeared to him an Angel from heaven, strengthening him. And being 
 in an agony, he prayed the longer. 
 
 44. And his sweat became as drops of blood trickling down upon the ground. 
 
 45. And when he rose up from prayer, and was come to his disciples, he found them 
 sleeping for sorrow. 
 
 46. And he said to them : Why sleep you? arise, pray, lest you enter into temptation. 
 
 47. As he teas yet speaking, behold a multitude : and he that was called Judas, one of 
 the twelve, went before them, and drew near to Jesus for to kiss him. 
 
 48. And Jesus said to him : Judas, dost thou betray the son of man with a kiss f 
 
 49. And they that were about him, seeing what would follow, said to him : Lord, shall 
 we strike with the sword ? 
 
 50. And one of them struck the servant of the high-priest, and cut off his right 
 ear. 
 
 51. But Jesus answering, said: Suffer ye thus far. And when he had touched his ear. 
 he healed him. 
 
 52. And Jesus said to the chief priests and magistrates of the temple, and the ancients 
 that were come unto him : Are you come out, as it were against a thief, with swords and 
 clubs ? 
 
 53. When I was daily with you in the temple, you did not stretch forth your hands 
 against me : but this is your hour, and the power of darkness. 
 
 54. And apprehending him, they led him to the high-priest 's house. But Peter 
 followed afar off. 
 
 55. And when they had kindled afire in the midst of the hall, and were silting about it, 
 Peter was in the midst of them. 
 
 56. Whom when a certain servant maid had seen sitting at the light, and had earnestly 
 beheld him, she said: This man also was with him. 
 
 57. But he denied him, saying : Woman, I know him not. 
 
 58. And after a little while another seeing him, said: Thou also art one of them. But 
 Peter said : man, I am not. 
 
 59. And after the space as it were of one hour, another certain man affirmed, saying: 
 Of a truth, this man teas also with him ; for he is also a Galilean. 
 
 60. And Peter said : Man, I know not what thou say est. And immediately as he was 
 yet speaking, the cock crew. 
 
 61. And the Lord turning looked on Peter. And Peter remembered the word of the 
 Juord, as he had said : Before the cock crow, thou shalt deny me thrice. 
 
 62. And Peter going out wept bitterly. 
 
 63. And the men that held him, mocked him, and struck him. 
 
 64. And thoy blindfolded him, and smote his face. And they asked him, saying : 
 Prophesy, who is it that struck thee f 
 
 65. And blaspheming, many other things they said against him. 
 
 66. And as soon as it was day, the ancients of the people, and the chief priests, and 
 scribe* came together, and they brought him into their council, saying : Lf thou be the Christ, 
 tell fir. 
 
 67. And he said to them : If L shall tell you, you will not believe me : 
 
 68. And if I shall also ask you, you will not answer me, nor let me go. 
 
 69. But hereafter the son of man shall be sitting on the right hand of the power of God- 
 
ST. LUKE, CHAP. XXII. 223 
 
 70. Then said all they: Art thou then the Son of God ? Who said: You say, that I am ? 
 
 71. And they said : What need we any farther testimony ? For we ourselves have heard 
 it from his own mouth. 
 
 COMMENTARY. 
 
 1-23. (See Matthew xxvi. 1-29.) The A[ ostle having said that there was a 
 question raised as to who was to be the traitor (v. 24), now states that there was a 
 contention also as to which of them seemed greater to our Lord (Jans.), some of 
 them at this time apparently enjoying greater privileges than others (see Matthew 
 xviii. 1). Very likely, as the prediction of His death and resurrection was the 
 occasion of a like contention on the former occasion, so also was it on this. 
 
 24. " And there was also a strife," &c. Some Expositors — among them Maldonatus 
 — conceiving that it was utterly improbable that the Apostles, after having received 
 the Blessed Eucharist, and witnessed our Lord's humility in washing His disciples' 
 feet, &c, would, under such solemn circumstances, indulge so inopportunely in an 
 unseemly strife for pre-eminence, in the very presence of their Divine Master, — are 
 of opinion that there is question here of the same contention that took place on their 
 journey to Jerusalem (Matthew xx. 10), and that it is inserted here, out of the order 
 of events, by St. Luke. The lesson of humility given here is the same as that given 
 in the passage of Matthew referred to. Against this opinion it is held, that St. 
 Luke had already (ix. 46, &c), referred to the former contention. 
 
 Others, with Venerable Bede, hold, that the contention here mentioned, had for 
 object, to yield the more honourable places to one another — each trying to occupy 
 the lower place, so that it is rather a contention of humility than of pride — "non est 
 incredibile, quia honor e se invicem praveniendo certaverint." The following words of our 
 Lord do not well accord with this view. 
 
 By others, it is maintained, that on hearing our Lord say He was to leave them 
 (v. 22), they began, in suppressed accents, to inquire, who was to exercise His 
 authority and superiority after He had gone — "which of them should seem to be 
 greater" — which many understand for il greatest," some contending for this party, 
 others, for that. Very likely they did not fully understand our Lord's words, addressed 
 to Peter. (Matthew xvi.) Hence, our Lord addressed to them the admonition contained 
 in verses 25-28, which is in sense very like that delivered on the occasion of the 
 similar contention which formerly took place, if the present be not the same. 
 
 Some maintain, that this strife and the subsequent words occurred before the 
 institution of the Eucharist, and in connexion with the washing of the disciples' feet 
 (John xiii. 4-12). The exhortation which He gives them there (John xiii. 14-16) 
 to practise humility, of which He Himself gave an example, is, in substance, very like 
 the exhortation delivered here. 
 
 25. (See Matthew xx. 25, &c.) M Are called beneficent," rejoice in high-sounding 
 titles, chiefly in titles commending their goodness and beneficence to their people 
 Whether they deserve these titles or not, they haughtily claim them, and aspire to b6 
 addressed by them. Some say the word, il beneficent," is the same as princes. The 
 Hebrews termed their princes, Nebedim, beneficent, thus the words will mean, thej 
 are desirous to be caliet 1 princes, that is, " beneficent" 
 
 26. 27. (See Matthew xx. 25-28.) " I am in the midst of you, as he that serveth," may 
 be allusive to the washing of the feet, or to the general course of life and humility 
 
224 COMMENTARY ON 
 
 pursued by our Lord in the company of His followers. The words of these two 
 rerses are substantially, though somewhat varied, the same as in Matthew xx. 25-28. 
 
 28. "And you are they" &c. Our Lord represses their desire of primacy, not 
 only by inculcating a lesson of humility, which, after His own example, they should 
 practise, as in the preceding verses, but also by pointing out to them, as here, that 
 instead of a miserable priority in this world, each shall attain a very high degree of 
 honour and enjoyment in His kingdom in the world to come. After having rebuked 
 them, He now blandly consoles them, and praises them for their persevering adhesion 
 to Him, when others deserted Him, in the midst of trials and sufferings. 
 " Temptations" means "trials" contradictions, and persecutions, which He endured 
 at the hands of the Jews. 
 
 29. "And" therefore, in reward for your past constancy, " I dispose to you a 
 kingdom" which can be reached only through the road of suffering. This is the 
 condition on which I can enter into glory j this is the condition laid down for Me by the 
 will of My Heavenly Father. "As my Father hath disposed to me." My Father has 
 transferred all things to Me, has given all power into My hands, and by the same 
 power with which He has disposed a kingdom for Me, and on the same conditions, 
 "as" so do I dispose it for you. 
 
 30. The kingdom prepared for you consists in two things — first, ineffable enjoy- 
 ment, typified by what men most relish in this world, magnificent repasts, " that 
 you may eat" &c ; secondly, honour and power, " that you may sit" &c. (See 
 Matthew xix. 28.) That passage is very like this. " Amen, I say to you, you who 
 followed Me" &c, are similar to the words, here, " who have continued with Me in My 
 temptations;" there, "shall receive an hundred fold ;" here, " that you may eat" &c. j 
 there, " you also shall sit," &a ; here, "and may sit upon thrones," &c. 
 
 31. "And the Lord said," &c. After having consoled His Apostles with the 
 promise of ineffable delights in store for them, He now, in order to turn their 
 thoughts from contentions regarding pre-eminence, foretells the trials and tempta- 
 tions which they will have to encounter, and, at the same time, by addressing Peter, 
 and saying, that He prayed for him, in particular, in order that he would confirm 
 his brethren, he insinuates who it is that is to hold the Primacy amongst them. 
 
 The words of this verse, peculiar to St. Luke, are supposed to be addressed to 
 Peter, immediately after his declaration (John xiii. 36, 37), that he would lay down 
 his life for his Divine Master. 
 
 "Simon, Simon" repeated for emphasis' sake, and to arrest attention, "behold, 
 Satan " the adversary of the human race, the enemy of Grod and man, " hath desired 
 to have you." " Desired " (e^-njaxiTo), means to " demand," and has special reference to 
 demanding a criminal to be delivered up. As formerly, in the case of Job, to which 
 this seems to be allusive, he asked permission to tempt Job, so now does he ask 
 God, without whose permission he cannot tempt man — hence, the words, " lead us 
 not into temptation "—to be allowed to employ all his cunning and strength to tempt 
 the Apostles ("you " in the plural). " That he may sift you (winnow you), as wheat," 
 shows the violence of the temptation, with which those who had hitherto remained 
 with our Lord, and adhered to Him in His trials, were to be tossed and agitated. 
 Under this temptation they succumbed for a time, but only afterwards to be endued 
 with greater strength from on high, after the humiliation of a temporary defeat. It 
 
ST. LUKE, CHAP XXII. 225 
 
 is clear, from our Lord's words, that the chief assault was to be made on their i'aith. 
 They were, no doubt, of themselves too weak to resist Satan successfully ; but our 
 Lord provided a permanent remedy, a permanent support, against these enduring 
 assaults on their faith, enduring, because, once repulsed, Satan would not give over. 
 That permanent support was in the iudefectible faith, for which He prayed His 
 Father on behalf of Peter. It was through Peter, their faith was to be supported 
 and strengthened in the day of netd and trial. 
 
 32. " But I have prayed for thee." This prayer being absolute, from the very form 
 of expression — no condition is even insinuated — must be infallibly efficacious. Tt 
 had for object, not that Peter would be free from temptation, but that his " faith fail 
 not," or be utterly destroyed. The word, "confirmed," shows the strength of 
 temptation, which would cause him for a time to waver. " Thee" is in the 
 singular number — irepi a-ov — as there is special personal reference to Peter, for 
 whose unyielding, indefectible faith the Son of God absolutely addresses His Father, 
 who always heard Him. "And I biota that Thou hearest Me always" (John xi. 42). 
 Although, Peter afterwards sinned against the external profession of his faith, many 
 hold, he retained it in his heart. At all events, his faith did not utterly "fail," 
 strictly speaking; for, he recovered it, at once, if lost. 
 
 " And thou being once converted." Having been, after thy temporary fall and 
 infidelity, in regard to the external profession of faith, converted to God by sincere 
 penance, and then permanently rendered firm and immoveable thyself, by My 
 heavenly grace and assistance. According to this interpretation of "converted," our 
 Lord gently insinuates Peter's future fall and repentance. Others say, the word, 
 " converted" is a Hebraism, signifying, in turn, as if our Lord said : I have prayed for 
 the indofectibility of thy faith, nnd do thou, in turn, confirm thy brethren, as 1 
 confirm thee. Others hold, that " converted" is to bo immediately connected with the 
 words, " brethren" thus : And thou at some time, when it becomes necessary, being 
 turned towards thy brethren, strengthen them in the faith. 
 
 '* Confirm" — (a-napia-ov — as I now command thee, and in commanding, authorize 
 thee) — in that faith in which thou shalt be firmly founded and established. 
 
 " Thy brethren," the other Apostles — who were all his brethren, all to be 
 assaulted by Satan, and confirmed by Peter — and their successors to the end of 
 time, who needed to be strengthened against the assaults of hell, no less than the 
 Apostles themselves, together with the entire Church built upon him, which, being 
 destined to survive to the end of time, may require to be confirmed and strengthened 
 in the faith 1>- thee, in the persons of thy successors, at every period of its existence. 
 "In confii««ng the Apostles, Peter really confirmed those whom the Apostles con- 
 firmed " (Murray). 
 
 From the command and commission given here to Peter, and to him only, by the 
 Son of God, is proved his Primacy of jurisdiction and authority over the entire 
 Church. For, in thus vesting Peter with authority, our Lord must have imparted to 
 him, whatever was necessary for its full and effective exercise against the wiles and 
 persecutions of wicked men, whom Satan employs at all times, to " sift" and agitate 
 the members of God's Church. The full and effective discharge of this arduous 
 commission requires not merely that faith be imparted, through the ordinary channel 
 of preaching and instruction ; but, also, full legislative and executive authority to 
 repress effectively every attempt at leading men astray, to condemn contrary errors, 
 and all doctrines tending to obscure it, to curb all attempts at undermining it, and 
 punish by the arms of the Spirit, all men of whatever order, rank, station, or degree, 
 
 P 
 
COMMENTARY ON 
 
 who may be made instrumental in tarnishing its purity. Nothing short of this 
 power could suffice for the effective discharge of the lofty commission given to 
 Peter; nothing short of it, was, therefore, given by Him, to whom belongs "all 
 power in heaven and on earth." What is this but the Primacy of jurisdiction and 
 authority ? 
 
 This passage is commonly quoted, and very properly so, as containing a proof of 
 the dogma of the Pope's Infallibility. It order to avoid misconception, it may not 
 be amiss to explain precisely what this dogma of Infallibility means This will 
 best be done by explaining — first, what it is not; and, secondly, what it is. It does 
 not imply, by any means, that in his private capacity, as a writer or preacher, even on 
 doctrinal points, the Pope may not utter unsound or erroneous doctrine. The Pope 
 has never done so ; but so far as the belief in the defined doctrine of the Infallibility 
 is concerned, he may. Secondly, it is not to be confounded with impeccability. No 
 promise of exemption from sin was ever made to St. Peter, or his successors ; nor 
 did it ever enter into the head of any Catholic, to claim such exemption for them. 
 Thirdly, it is not to be confounded with the power of deposing temporal rulers, or of 
 absolving their subjects from due allegiance. Whatever may be said of the rights 
 of the Pontiff to such power, or of its actual exercise, we can freely admit, that the 
 Sovereign Pontiff may even exceed bounds and commit sin, and act unjustly in its 
 exercise, without trenching, in the slightest, on the defined doctrine of the Infallibility. 
 It may be right to observe on this subject, that if the Pope exercised such power, he 
 exercised it, independently of any other claim, in virtue of the international laws of 
 Christendom in force at the time, and the voluntary concession of Christian Princes 
 themselves ; and when these Princes infringed the contracts entered into, they, 
 according to the existing laws, rendered themselves liable to the stipulated penalties 
 of such infringement. 
 
 Having seen what the dogma of Infallibility ** not, let us now see what it is. It 
 is clearly expressed in the Dogmatic Constitution of the Vatican Council thus : " We, 
 therefore, faithfully adhering to Tradition, which dates from the commencement of 
 Christianity . . . teach and define as a dogma divinely revealed, that the Roman 
 Pontiff, when he speaks ex cathedra — that is to say, when discharging the functions 
 of Pastor and Doctor of all the faithful, by virtue of his Apostolic authority, he defines 
 a doctrine of faith and morals, to be held by the universal Church — he enjoys, by the 
 Divine assistance promised to him in blessed Peter, the same infallibility with which 
 our Redeemer intended His Church should be endowed, when defining any thing 
 concerning faith and morals ; and, that, consequently, such definitions of the Roman 
 Pontiff are irreformable of themselves, and not from the Church. If any one should 
 presume — which, may God forbid — to contradict this our definition, let him be 
 Anathema." From the above, we clearly see, what every Catholic is bound to believe 
 on this point, under pain of heresy. It is simply this — that, whenever the Sovereign 
 Pontiff, as head of the Church — as Supreme Pastor and Teacher — " defines" or, clearly 
 declares, that any point of doctrine is to be held by the universal Church, as con- 
 tained in the deposit of revelation left by Grod to His Church, or, is opposed to the 
 same ; in other words, whenever he teaches the universal Church the faith of Christ, 
 he cannot go astray, in virtue of the promises of Christ, and the gratuitous gift of 
 &od attached to his sacred person and office. 
 
 The above doctrine is clearly revealed in this passage. This follows — first, from 
 the office divinely assigned to Peter only — "for thee" "thy faith" &c. — of protecting 
 and strengthening the faith of all his brethren, and of the entire Church, which is to 
 be confirmed in the faith througrh them. This office he has to exercise against the 
 
ST. LUKE, CHAP. XXTI. 227 
 
 assaults of most powerful and wily enemies — all the powers of hell, represented by 
 " Satan." This he could not effectively discharge — if, on the one hand, we consider 
 his furious, malignant enemies ; on the other, the nature of the several points of 
 faith in many cases surpassing the human understanding, which he must defend 
 and explain— unless he was gifted with Infallibility; nor, could he otherwise 
 SU pply the inquisitive and learned portion of mankind with sufficient motives 
 of credibility, so as to bow down their proud intellects in obedience to faith. 
 How could he confirm others in the true faith, if he himself could err ? Hence, his 
 
 Infallibility. 
 
 Secondly, from the absolute and efficacious prayer of the Son of God, that the 
 faith of Peter, while confirming his brethren and the entire Church in the doctrine of 
 Christ, both regarding faith and morals — proper notions of both being essential for 
 salvation — would never fail. Now, what is this but securing for him the gift of 
 Infallibility, whenever addressing the Church, he defines doctrines of faith or morals, 
 as declared in the dogma above explained ? And as this privilege, of confirming 
 the faith of the entire Church, was granted to Peter not merely on his own 
 behalf, but for the good of others, and in his capacity of Chief Pastor, having 
 charge of the entire flock, " lambs and sheep" it is clear this same privilege — 
 the means divinely instituted for preserving the faith, equally necessary at 
 every period of the Church, as the powers of hell never relax their efforts to ruin 
 souls, to destroy their faith and morals — was meant for his successors in the P )inan 
 See to the end of ages, to whom all the privileges of Peter, as Pastor, have been fully 
 transmitted. The gift of Infallibility was granted to the other Apostles, as such; 
 and, hence, being merely a personal privilege, was not transmitted to their successors, 
 the Bishops. But to Peter it was granted, not alone as Apostle, in which case, it 
 would cease with his own life; but as Chief Pastor, to " confirm his brethren " — a 
 pastoral function — in which latter respect, it was to descend to his successors in 
 the Primacy of authority and jurisdiction over the entire Church. 
 
 33, 34. (See Matthew xxvi. 34.) 
 
 35, 36. Our Lord, turning to the rest of the Apostles, now predicts the impending 
 storm — a state of things immediately awaiting them, different from what they 
 hitherto experienced — and He thus wishes to fortify them against it. Heretofore, 
 when sent on the mission, bereft of the necessaries of life, without any viatic, or pro- 
 vision for their journey, God's secret providence so arranged it, that all their wants 
 were supplied, and they enjoyed the blessings of peace. 
 
 "But now," they will find it quite otherwise — a different condition of things will 
 arise. Now, like men in time of war, they must provide themselves with the neces- 
 sary means of support and defence to sustain and protect life, which shall be in 
 imminent peril, from extreme penury and the sword of their persecutors. The words 
 of this verse, about purchasing a sword, and taking a purse with them, which was not 
 formerly allowed by Him (Luke ix.) ; but, now allowed, on account of the change in 
 circumstances— because, formerly, men helped them ; now, they persecute them — 
 are not to be understood in their strict, literal sense, as conveying a precept to buy 
 a sword, &c. 
 
 " Buy a sword" is a proverbial expression, conveying, that a thing was to be done, 
 at any cost. The words are only meant by our Lord to convey, in allegorical language, 
 the great privations and dangers to which the Apostles would be subjected after He — 
 in whose society and paternal care lay their support, and exemption from all harm-*-" 
 
22S 
 
 COMMENTARY ON 
 
 was visibly taken away ; and for the purpose of inspiring them with confidence in 
 God, in the midst of their trials. Far from meaning that they should buy a sword, He 
 does not allow Peter to use the one he had ; and, in His previous teaching, He told 
 them when struck on one cheek, even to turn the other to the striker. The meaning 
 seems to be, that such will be their perilous condition hereafter, that if they had to 
 depend on human aid alone, a sword would be necessary to rescue them. As for 
 Himself, He was soon to be put to death ; He needed no provision. He also wished 
 to convey, that He voluntarily underwent the sufferings He predicted beforehand. 
 Similar is the meaning of several passages of the Prophets (Jer. ix. 17, 18; Ezech. 
 iv. 2), in which they prefigure dangerous times, by representing what men do in 
 order to guard against impending evils. 
 
 Our Lord spoke rather obscurely, so as to leave the Apostles under the 
 erroneous idea that He really wanted to have swords for His defence. This He did, 
 with the view of showing His followers and the Jews, as has just been remarked, 
 that He voluntarily underwent His Passion, while His disciples were inflamed with 
 a desire of defending Him, and also with a view of eradicating all desires of revenge 
 out of their hearts, by severely rebuking Peter, and curing the man whose ear he cut 
 off. 
 
 37. He assigns a reason why His Apostles should be prepared for adversity and 
 persecution. A disciple cannot be above his master ; they must share His fate and 
 the odium and opprobrium in store for Him. Now, among the other prophecies 
 regarding Him, the prophecy of Isaias (liii. 12) is yet to be fulfilled, and 
 soon to be accomplished. "And with the wicked," &c. He was to be tortured, 
 crucified, as a malefactor, and to be suspended on an ignominious gibbet, between 
 two notorious thieves, as if He were the greatest malefactor of the three, and thus 
 put to a shameful death. 
 
 11 For the things" &c. i.e., all the prophecies that concerned Him, are sure to be 
 fulfilled, and are now on the point of their full accomplishment, and, therefore, this 
 one regarding My sufferings and ignominious death, must be fulfilled among the rest. 
 Hence, when expiring, He exclaimed, " Consummatum est." 
 
 38. The Apostles, misunderstanding our Lord's words in this passage, 
 as in Matthew (xvi. 6, 7), or, rather, their allegorical meaning, and His purpose 
 in using them, take His words literally to refer to material swords. Hence, 
 seeing He was not understood, He, as it were, abruptly, as is quite commonly done 
 by men when they find their hearers incapable of understanding them, and dont 
 wish to rectify the mistake, terminates the subject by saying," It is enough," which is 
 the same as, that will do, let us drop the subject at present. 
 
 The scornful sneers of Ellicot, insultingly uttered in his Commentary on this 
 passage, while alluding to some out-of-the-way mystical interpretation, given of this 
 passage by some obscure Catholic— an interpretation seldom or v. >ver referred to by 
 Catholic writers— are undeserving of notice. He might very well have reserved 
 taunting sneers for the ridiculous jargon caused by the outlandish opinions of some 
 of his own co-religionists. 
 
 How it happened that the Apostles had two swords, is differently accounted for. 
 The most probable way of accounting for it is, that as the road between Galilee and 
 Jerusalem was notoriously infested with robbers, travellers, as a matter of precaution, 
 carried swords with them. Others say,. the words only convey that there were two 
 swords in the house when the conversation took place. "Behold, liere are two 
 
ST. LUKE, CHAP. XXIII. 229 
 
 swords " (Grotius). Others, understand them of large knives, used in the immolation 
 of the Paschal lamb (St. Chrysostoni). 
 
 39-65. (See Matthew xxvi. 3G-75.) 
 66-71. (See Matthew xxvii. 1-7.) 
 
 CHAPTEE XXIII. 
 
 TEXT. 
 
 A ND the whole multitude of them ruing up, led him to Pilate. 
 
 2. And they began to accuse him, saying : We have found this man perverting our 
 nation, and forbidding to give tribute to Cesar, and saying that he is Christ the kuiy. 
 
 3. And Pilate asked him, saying : Art thou the king of the Jews f But he answering, 
 said : Thou sayest it. 
 
 4. And Pilate said to the chief priests and to the multitudes : I find no cause in this 
 man. 
 
 5. But they were more earnest, saying : He stirreth up the people, teaching throughout 
 all Judea, beginning from Galilee to this place. 
 
 6. Bid Pilate hearing Galilee, asked if the man were of Galilee ? 
 
 7. And when he understood that he was of Herod's jurisdiction, he sent him away to 
 Herod, who was also himself, at Jerusalem in those days. 
 
 8. And Herod seeing Jesus, was very glad, for he was desirous of a long time to see him, 
 because he had heard many things of him : and he hoped to see some sign wrought by 
 him. 
 
 9. And he questioned him in many words. But he answered him nothing. 
 
 10. And the chief priests and the scribes stood by, earnestly accusing him. 
 
 11. And Herod with his army set him at nought : and mocked him, putting on him a 
 white garment, and sent him back to Pilate. 
 
 12. And Herod and Pilate were made friends that same day: for before they wen 
 enemies one to another. 
 
 13. And Pilate calling together the chief priests, and the magistrates, and the people, 
 
 14. Said to them: You have presented unto me this man, as one that perverteth the 
 people, and behold I, having examined him before you, find no cause in this man touching those 
 things wherein you accuse him. 
 
 15. No, nor Herod neither. For I sent you to him, and behold, nothing worthy of death 
 is done to him. 
 
 16. I will chastise him therefore, and release him. 
 
 17. Now of necessity he was to release unto them one upon the feast-day. 
 
 18. But the whole multitude together cried out, saying : Aioay with this man, and release 
 unto us Bar abbas. 
 
 19. Who for a. certain sedition made in the city, and for a murder, was cast into prison. 
 
 20. And Pilate again spoke to them, desiring to release Jesus. 
 
 21. But they cried again, saying : Crucify him, crucify him. 
 
 22. And he said to them the third time : Why, what evil hath this man done ? I find no 
 cause of death in him : I icill chastise him therefore, and let him go. 
 
 23. But they were instant with loud voices requiring that he might be crucified : and thei; 
 voices prevails^ 
 
230 COMMENTARY ON 
 
 24. And Pilate gave sentence that it should be as they required. 
 
 25. And he released unto them him who for murder and sedition had been cast into 
 prison, whom they had desired : But Jesus he delivered up to their will. 
 
 26. And as they led him away, they laid hold of one Simon of Cyrene, coming from the 
 country : and they laid the cross on him to carry after Jesus. 
 
 27. And there followed him a great multitude of people, and of women who bewailed and 
 lamented him. 
 
 28. But Jesus turning to them, said: Daughters of Jerusalem, weep not over me, but 
 weep for yourselves, and for your children. 
 
 29. For behold the days shall come, wherein they will say : Blessed are the barren, and 
 the wombs that have not borne, and the paps that have not given suck. 
 
 30. Then shall they begin to say to the mountains : Fall upon us : and to the hills : 
 Cover us. 
 
 31. For if in the green wood they do these things, what shall be done in the dry f 
 
 32. And there were also two other malefactors led with him to be put to death. 
 
 33. And when they were come to the place which is called Calvary, they crucified him 
 there; and the robbers, one on the right hand, and the other on the left. 
 
 34. And Jesus said : Father, forgive them, for they know not what they do. .But they 
 dividing his garments, cast lots. 
 
 35. And the people stood beholding, and the rulers with them derided him, saying: lie 
 saved others, let him save himself, if he be Christ, the elect of God. 
 
 36. And the soldiers also mocked him, coming to him, and offering him vinegar. 
 
 37. And saying : If thou be the king of the Jews, save thyself. 
 
 38. And there was also a superscription written over him in letters of Greek, and Latin, 
 and Hebrew : This is the King oe the Jews. 
 
 39. And one of those robbers who were hanged, blasphemed him, saying: If thou be 
 Christ, save thyself, and us. 
 
 40. But the other answering, rebuked him, saying : Neither dost thou fear God, seeing 
 thou art under the same condemnation. 
 
 41. And we indeed justly, for we receive the due reward of our deeds : but this man hath 
 done no evil. 
 
 42. And he said to Jesus : Lord, remember me when thou shall come into thy kingdom. 
 
 43. And Jesus said to him : Amen I say to thee, this day thou shalt be with me in 
 paradise. 
 
 44. And it was almost the sixth hour : and there was darkness over all the earth until the 
 
 ninth hour. 
 
 45. And the sun was darkened ; and the veil of the temple was rent in the midst. 
 
 46. And Jesus crying with a loud voice, said : Father, into thy hands I commend my spirit 
 And saying this, he gave up the ghost. 
 
 47. Now the centurion seeing what was done, glorified God, saying : Indeed this was u 
 just man. 
 
 48. And all the multitude of them that were come together to that sight, and saw the 
 things that were done, returned striking their breasts. 
 
 49. And all his acquaintance, and the women that had followed him from Galilee, stood 
 afar off beholding these things. 
 
 50. And behold there was a man named Joseph, who was a counsellor, a good and a just 
 man : 
 
 51. {The same had not consented to their counsel and doings,) of Arimathea, a city of 
 Judea, who also himself looked for the kingdom of God. 
 
 52. This man went to Pilate, and begged the body of Jesus. 
 
ST. LUKE, CHAP. XXIV. 231 
 
 53. And taking him down, he wrapped him in fine linen, and laid him in a sepulchre that 
 was hewed in stone, wherein never yet any man had been laid. 
 
 54. And it was the day of the Paracere, and the sabbath drew on. 
 
 55 . And the women that were come with him from Galilee, following after, sate the sepulchre, 
 and how his body teas laid. 
 
 56. And returning they prepared spice" and ointments : and on the sabbath-day they 
 rested according to the commandment. 
 
 COMMENTARY. 
 
 1-26. (See Matthew xxvii. 11-32.) 
 
 27-32. (See Matthew xxvii. 32, Commentary on) 
 
 33-56. (See Matthew xxvii. 33-66.) 
 
 CHAPTER XXIV. 
 
 ANALYSIS. 
 
 In this chapter we have an account of our Lord's Resurrection, and the announcement of it bv 
 two angels to the pious women that came to the sepulchre, who in turn announce it to others 
 (1-12). Our Lord's apparition to the two disciples on their way to Emmaus, and the conversation 
 that mutually took place (13-35). His apparition to the twelve Apostles assembled together, and 
 His discourse relative to the truth of His Resurrection and the reality of His person (36-43). His 
 commission to them to preach the Gospel (44-48). His promise to send down the Holy Ghost (49). 
 His Ascension 50-53). 
 
 TEXT. 
 
 A NB on the first day of the week very early in the morning they came to the sepulchre, 
 bringing the spices which they had prepared. 
 
 2. And they found the stone rolled back from the sepulchre. 
 
 3. And going in, they found not the body of the Lord Jesus. 
 
 4. And it came to pass, as they were astonished in their mind at this, behold two men 
 stood by them in shining apparel. 
 
 5. A?idas they were afraid and bowed down their countenance towards the ground, they 
 said unto them : Why seek you the living with the dead? 
 
 6. He is not here, but is risen. Remember how he spoke unto you, when he was yet in 
 Galilee, 
 
 7. Saying : The son of man must be delivered into the hands of sinful men, and be 
 crucified, and the third day rise again. 
 
 8. And they remembered his words. 
 
 9. And going back from the sepulchre, they told all these things to the eleven, and to all 
 the rest. 
 
 10. Now it was Mary Magdalen and Joanna, and Mary of James, and the other women 
 that were with him, who told these things to the apostles. 
 
 11. And these words seemed to them as idle tales: and they did not believe them. 
 
 12. But Peter rising up ran to the sepulchre ; and stooping down he saw the linen clothes 
 laid by themselves, and went away wondering in himself at that which was come to 
 
 13. And behold, two of them went the same day to a town which was sixty furlongs from 
 Jerusalem, named Emmaus. 
 
 14. And they talked together of all these things which had happened. 
 
 15. And it came to pass, that while they talked and reasoned with themselves, Jesus 
 himself also drawing near went with them. 
 
232 
 
 COMMENTARY ON 
 
 16. But their eyes were held that they should not know him. 
 
 17. And he said to them: What are these discourses that you hold one with another as 
 you walk, and are sad ? 
 
 18. And the one of them, whose name was Cleophas, answering, said to him : Art thou 
 only a stranger in Jerusalem, and hast not known the things that have been done there in these days t 
 
 19. To whom he said : What things? And they said : Concerning Jesus of Nazareth, 
 who was a prophet, mighty in work and word before God and all the people. 
 
 20. And how our chief priests and princes delivered him to be condemned to death and 
 crucified him. 
 
 21. But we hoped that it was he that should have redeemed Israel : and now besides all 
 this, to-day is the third day since these things were done. 
 
 22. Tea and certain women also of our company, affrighted us, who before it was light 
 were at the sepulchre, 
 
 23. And not finding his body, came, saying that they had also seen a vision of angels, 
 who say that he is alive. 
 
 24. And some of our people went to the sepulchre: and found it so as the women had said, 
 hut him they found not. 
 
 25. Then he said to them: foolish, and slow of heart to believe in all things which the 
 prophets have spoken. 
 
 26. Ought not Christ to have suffered these things, and so enter into his glory ? 
 
 27. And beginning at Moses and all the prophets, he expounded to them in all the 
 scriptures the things that were concerning him. 
 
 28. And they drew nigh to the town whither they were going : and he made as though he 
 would go farther. 
 
 29. But they constrained him, saying : Stay with us, because it is towards evening, tnd 
 the day is now far spent. And he went in with them. 
 
 30. And it came to pass, whilst he was at table with them, he took bread, and blessed and 
 brake, and gave to them. 
 
 31. And their eyes were opened, and they knew him : and he vanished out of their sight. 
 
 32. And they said one to the other : Was not our heart burning within us, whilst he 
 spoke in the way, and opened to us the scriptures ? 
 
 33. And rising up the same hour they went back to Jerusalem : and they found the eleven 
 gathered together, and those that ivere with them, 
 
 34. Saying, The Lord is risen indeed, and hath appeared to Simon. 
 
 35. And they told what things were done in the way : and how they knew him in the 
 breaking of bread. 
 
 36. Now whilst they were speaking these things, Jesus stood in the midst of them, and 
 saith to them : Peace be to you ; It is I, fear not. 
 
 37. But they being troubled and frighted, supposed that they saw a spirit. 
 
 38. And he said to them : Why are you troubled, and why do thoughts arise in your hearts \ 
 
 39. See my hands and feet, that it is I myself ; handle, and see: for a spirit hath nox 
 flesh and bones, as you see me to have. 
 
 40. And when he had said thin, he shoioed them his hands and feet. 
 
 41. But while they yet believed not and wondered for joy, he said: Have you here 
 anything to eat ? 
 
 42. And they offered him apiece of broiled fish, and a honey-comb. 
 
 43. And when he had eaten before them, talcing the remains he g<n:e to them. 
 
 44. And he said to them : These are the words which I spoke to you while I was yet with 
 you, that all things must needs be fulfilled, which are written in the law of Moses, and in 
 the prophets, and in the psalms, concerning me. 
 
ST. LUKE, CHAP. XXIV. 2ZZ 
 
 45. Then he opened their understanding, that they might understand the scriptures. 
 
 46. And he said to them : Thus it is ivritten, and thus it behoved Christ to suffer, and 
 to rise again from the dead the third day : 
 
 47. And that penance and the remission of sins should be preached in his name unto all 
 nations, beginning at Jerusalem. 
 
 48. And you are witnesses of these things. 
 
 49. And I send the promise of my Father upon you: but stay you in the city, till you 
 be endued with poiver from on high. 
 
 50. And he led them out as far as Bethania : and lifting up his hands he blessed them. 
 
 51. And it came to pass, tohilst he blessed them, he departed from them, and was carried 
 
 up to heaven. 
 
 52. And they adoring icent bach into Jerusalem with great joy. 
 
 53. And they were always in the temple praising and blessing God. Amen. 
 
 COMMENTARY. 
 
 1-12. For a full account of the order in which things occurred, in connexion with 
 the visits of the holy women, and their announcement to the Apostles and disciples — 
 the apparitions of Angels, and of our Lord Himself — the visit of the Apostles to the 
 tomb (see Commentary, Matthew xxviii. 3-8 ; Mark xvi. 9-13). 
 
 1 "Now upon the first day of the week." With us, Sunday, or the Lord's day, Dies 
 Dominica, on account of our Lord having risen from the dead on this day. " Very early 
 in the morning." The Greek conveys, " at deep, or early dawn," before daylight actually 
 appeared. The women came to the sepulchre for the purpose of embalming our 
 Lord's body, with the spices they had prepared. In the ordinaiy Greek, the words 
 are added, " and certain others icith them.' These words are wanting in the best MSS., 
 among others, the Vatican MS. They were very probably introduced from verse 10, 
 where this is said of Mary Magdalen, Joanna, &c. ; and also to make the passage 
 harmonize with Mark xvi. 1. There were, doubtless, other women besides these. But 
 these are mentioned as the more prominent among them. Hence, in Matthew xxviii., 
 Mary Magdalen and the other Mary alone are mentioned for the same reason, and John 
 xx. 1, Magdalen alone. 
 
 2. " The stone." St. Luke said nothing hitherto in his narrative of a " stone" 
 having been rolled to the mouth of the sepulchre. It is stated (Matthew xxvii. 60). 
 In Mark (xvi. 4) it is said to be "very great." This stone was rolled back by the 
 Angel of the Lord, who sat on it (Matthew xxviii. 2). 
 
 3. " And going in," at the invitation and under the guidance of the angel, whom 
 they found sitting on the stone which he had rolled back (Matthew xxviii. 6). St. 
 Luke omits all mention of the appearance, in the first place, of one angel. 
 
 " They found not," &c. They saw the place perfectly empty. St. Luke makes no 
 mention of the angel that spoke to them outside, as in Matthew (xxviii. 2-6). 
 
 4. " As they were astonished in their mind at this." The Greek for "astonished" 
 conveys doubt, hesitation. After leaving the monument, they were thrown into 
 consternation and perplexity of mind on account of the vision of angels, the removal 
 of the stone, and the absence of our Lord's body, not being able to comprehend what 
 it all meant. 
 
 « ' Two men, ' ' angels in human form, ' ' in shining apparel. ' ' This indicates their heavenly 
 
234 
 
 COMMENT All Y ON 
 
 origin. Perplexed at what they saw, and seemingly not paying sufficient attention 
 to the testimony of one angel who had conducted them to the tomb ; two other 
 angels — the number of witnesses required in law — appeared outside, to dissipate 
 their doubts and fears, regarding the taking away of our Lord's body. No wonder 
 the glorious sepulchre of the Son of God should be filled with angels in honour of 
 their Lord and Master. Hence, two others appeared to Magdalen, one sitting at the 
 head, another at the feet, where the body of Jesus had been laid (John xx. 12). 
 
 5. Terrified at this new miraculous apparation, and not daring to look at the 
 dazzling appearance of the angels, they " lowed down their countenance towards the 
 ground" partly from a feeling of fear, and partly from a feeling of modesty, as the 
 angels appeared in the form of young men. No doubt, they acted similarly in 
 regard to the angel that first appeared to them, although this is omitted by St. 
 Matthew. 
 
 11 They said, " probably one of the two, with the concurrence of the other. As 
 they did not seem to have attached due weight to the words of the one angel who had 
 already addressed them in the blandest manner, and as they still seemed in doubt as 
 to what had become of our Lord's body, these angels, therefore, addressed them in 
 a form somewhat more stern, " Why seek you" — why persevere in seeking— "the 
 living with the dead?" Why seek among the dead Him who is essential life ? "The 
 living" — tov ^wvra — the living one — "the resurrection and the life" — the Source of 
 life in all that live — (Apoc. i. 18). 
 
 6. " Rememher how He spoke to you." Our Lord had told His disciples and the 
 holy women, among the rest, while in Galilee, before He came to Judea, that after 
 having suffered death, He would rise again. 
 
 " Yet in Galilee" whence the holy women came with our Redeemer to Jerusalem 
 (xxiii. 55). St. Luke here records what is not mentioned by the other Gospel 
 writers, that when our Lord told His disciples of His death and resurrection, the 
 women were amongst His hearers on that occasion, and they remembered His words, 
 but, like His other followers, they did not fully understand them at the time. 
 
 9. This was the first return of the holy women, when they hastened to announce 
 to the Apostles and the disciples what they saw and heard. They said nothing 
 about it on the way. This is the same announcement referred to by St. John (xxi. 2), 
 who only mentions Magdalen, because she was the most prominent among the women. 
 He does not, however, assert that she alone came, nor does he deny that others were 
 with her, which is stated here {v. 10), any more than he asserts that she made the 
 announcement to Peter and John only, or deny that the announcement was made to 
 all the Apostles, as is stated here, "and the rest" viz., disciples. They observed a 
 profound silence, in regard to externs, on their return, probably for very prudential 
 reasons (Mark xvi. 8). 
 
 10. "Joanna" the wife of Chusa, Herod's steward (viii. 2). 
 
 " Other women." St. Mark (xvi. 1), says, Salome, the wife of Zebedee, was one 
 of these (Matthew xxvii. 56). These holy women followed our Lord from Galilee, 
 accompanied Him on His journey, and ministered to His wants, as was usual 
 among the Jews (1 Cor. ix. 5). 
 
 11,. "Idle tales " — k-ffpos — babbling, silly talk — " andthey lelieved them not" on which 
 
ST. LUKE, CHAP. XXIV. 235 
 
 account, our Lord afterwards upbraided them with their incredulity (Mark xvi. 14). 
 They considered, that owing to the infirmity of the female character, these took mere 
 spectral illusions and phantoms for realities. Our Lord allowed His Apostles, as 
 well as the pious women, to be slow in believing, in order that the faith in His 
 resurrection might be strengthened by more numerous proofs, ' ' Sic eorum infirmitas 
 nostra facta est firmitas " — St. Gregory (See Mark xvi. 10, 11). 
 
 12. " Then arose Peter" &c. This is manifestly the visit described by St. John 
 fix. 3-10); from which it appears, although not mentioned here by St. Luke, that 
 John accompanied Peter, and that being younger and more active, he outran Peter, 
 and arrived first at the sepulchre, but did not go in ; whereas, Peter not only 
 " stooped down " as described here, but actually went into the sepulchre, and then 
 John also, who on arriving, only stooped down and looked in, followed Peter into the 
 sepulchre, and saw the linen cloths, and the napkin that bound our Lord's head, 
 "lying in a place by itself" (John xx. 7, 8). 
 
 " And departed" returned back to Jerusalem. The women also returned a 
 second time. It was at this latter return our Lord appeared to them (Matthew 
 xxviii. 9). 
 
 13. "And behold" conveying, that the following was a sudden and unexpected 
 manifestation. 
 
 "Two of them" generally supposed to refer to two of the seventy-two disciples. 
 Our Lord had several followers besides the seventy-two, of whom some, like 
 Nicodemus, who came to Him by night, did not publicly profess their adherence and 
 attachment to Him. That these two were of the seventy-two, is the more common 
 opinion of the Fathers. That they were not of the Apostles, is clear from verse 33, 
 where it is said, " they found the eleven gathered together." 
 
 " Went the same day" Easter Day, on which our Lord had risen. 
 
 " To a town." St. Mark (xvi. 12) has, " into the country" The common opinion 
 is, that St. Luke here, and St. Mark, refer to the same occurrence, which is fully 
 detailed by St. Luke alone. The objection to this opinion, derived from the assertion 
 of St. Mark, that those to whom they announced it, " did not believe ; " whereas, St. 
 Luke {v. 34) would seem to say the contrary, is of no weight ; since it might be 
 said that among those, of whom St. Mark speaks, some did not believe, while others 
 did, and among the latter were the Apostles. 
 
 " Sixty furlongs" or about seven and a half miles "from Jerusalem." " Named 
 Fmmaus" After the total subjugation of the Jews, it was called Nicopolis, as we are 
 informed by Sozomen (Lib. 5, Hist. c. 21); St. Jerome (ad Eustoch. de Epitaph. 
 Paulse Ep. 27). 
 
 14. The occurrences which took place in regard to our Lord, viz., His sufferings, 
 death, and the announcement made by the holy women on that morning, formed the 
 subject of their conversation. 
 
 15. "And it came to pass" seemingly by mere chance, so far as it concerned 
 them, but not so, as regarded our Lord, by whom it was deliberately arranged 
 beforehand. 
 
 "Talked and reasoned with themselves," talked over the events that occurred, 
 " and reasoned" about the conclusions to be deduced, as to whether He had really 
 risen, as He had promised, and the consequences of His having risen or not risen, &c. 
 
236 COMMENTARY ON 
 
 " Jesus Himself also " — the very person of whom they were speaking. This is the 
 force of "also," unexpectedly, His approach being unobserved till He actually 
 joined them as a fellow-traveller, journeying the same way; thus illustrating His 
 promise, as Ven. Bede, in hoc loco, observes — that "where two or three are assembled 
 in His name, He is in the midst of them." 
 
 16. " But their eyes were held," &c. Our Lord did not wish to be recognised bv 
 them. St. Mark (xvi. 12), says, " He appeared in a different shape" Both may have 
 happened. Whilst remaining substantially the same as He had been before in His 
 mortal form, His glorious and immortal body presented in some features a different 
 appearance, owing to the natural qualities of a glorified body, from what it had before 
 presented, just as shall be the case with our bodies after the Eesurrection (1 Cor. xv. 
 41, 42); and, as happened to our Lord Himself after His resurrection, when 
 Magdalen took Him for the gardener, and the Apostles for a Spirit (v. 37), although 
 it is not said that in either case their eyes were held. His glorious body may have 
 assumed the appearance of a stranger travelling homewards. The eyes of the disciples 
 were held so as not to recognize Him in His altered and glorified shape. So were 
 their ears also in regard to His voice, which probably was changed as well as His 
 outward appearance. Our Lord held their eyes by a supernatural influence, so that 
 although seen, He might not be recognized by them, in order that their faith and 
 testimony might be more firm, when after laying bare the wounds of unbelief, a 
 suitable remedy might be more effectually and more abidingly applied — " ut ulcus 
 suum (dubitationis et tristitice) discipuli aperirent et pharmacum susciperenl " — 
 (Theophylact). 
 
 17. " What are those discourses that you hold one with another f" The Greek for " hold," 
 conveys the idea of tossing backwards and forwards like a ball. Hence, it means, to 
 ''nterchange. 
 
 " And are sad," show a sad and mournful countenance. Our Lord Himself well 
 knew the subject of their conversation, and the cause of their sorrow — He may alsft 
 have on His near approach, overheard what they were speaking about. He wishes, 
 however, to ascertain it from themselves, in order to apply the remedy, of which their 
 own admissions Avould be naturally suggestive. In some MSS. — the Vatican among 
 the rest — after, "as you walk," are inserted the words, " they stood still" — eorafl^o-av — 
 " sad in countenance." 
 
 18. " Clenphas," probably, a native of Emmaus, as is inferred from the pressing 
 invitation given to our Redeemer to receive hospitality from him (v. 29). 
 
 "Art thou only a stranger?" &c, that is, art thou the only stranger among the 
 crowd of strangers, that came to Jerusalem on the occasion of the great Paschal 
 solemnity, that is ignorant of these things, of which we are speaking ? They took 
 Him for one of the strangers who came to celebrate the Pasch at Jerusalem. " And 
 hast not known," &c. " And," has the meaning of " who, knowethnot," &c. " Only," 
 or rather "alone," directly affects the verb, " know est not," in the meaning of the 
 passage. These disciples are so full of their subject, that they can think of nothing 
 else, and cannot conceive, how it could be supposed, that there was any thing else to 
 engage the attention of any one in Jerusalem, save the great events they were 
 discoursing about. Beelen (Gramm. Grsecit, § 3) observes, that the finite verb, TrupoiKeis, 
 is put for irapoiKiav, and one sentence expressed by two, connected by kcu, o~v fioyos 
 irapoiKwv lepovaaXrjfji, ovk eyi'cos- 
 
ST. LUKE, CHAP. XXIV. 237 
 
 19. Our Lord, without denying that He knew all the events, designedly conceals 
 all cognizance of them, and, in order to ascertain from their own admission the 
 thoughts of their minds, the weakness of their faith and their hesitancy, which He 
 meant to remedy, asks, " what things?" What are the things you refer to as having 
 happened ? They reply, the things that happened, " concerning Jesus of Nazareth," &c. 
 
 The disciples here refrain from expressing their belief in our Lord's Divinity, if 
 they had such belief, not knowing the stranger with whom they were conversing. It 
 might be perilous to express such faith, on account of the persecution they might 
 suffer from the Jews (Yen. Bede). Or, it may be, that being in a state of doubt and 
 perplexity on account of recent events, they knew not what to call our Lord, beyond what 
 was almost universally believed regarding Him, viz., that He was a distinguished 
 Prophet, who, with miraculous wonders, united a doctrine all heavenly "before God " 
 (Acts ii. 22), " and all the people ," God and man testifying to His merits. The power 
 and sanctity of God were wonderfully displayed in Him, and the whole people, the 
 envious Pharisees excepted, always revered Him as a Prophet. They then convey 
 to this stranger, that such a man should rather be treated with honour, than be 
 ignominiously put to death. 
 
 20. "And crucified Him," by the hands of the Romans, to whom they delivered 
 Him for this purpose (see Acts ii. 36; iv. 10). The disciples prudently refrain 
 from expressing their own convictions regarding the injustice of the treatment He 
 received, as they were speaking to an unknown stranger, who might denounce them 
 to the Jewish authorities. 
 
 21. " We hoped that it was He who should have redeemed Israel " — the promised, long- 
 expected Messiah, who would rescue the Jewish people from the odious yoke of the 
 Eomans. But, now recent events have considerably perplexed us, and served to 
 lessen this hope. The disciples shared in the common error of their countrymen, who 
 imagined that the Messiah would effect the temporal deliverance of the Jews. Even 
 up to His ascension, they expected this (Acts i. 8). In this verse, is shown the per- 
 plexity or fluctuation between hope and fear, under which the disciples were now 
 labouring. 
 
 " And besides all this" besides the perplexity caused by His death and ignominious 
 sufferings, our embarrassment and want of confidence and belief regarding Him, are 
 still more increased, when we remember — what was calculated to raise our hopes still 
 higher — that He promised to rise again on the third day, and now, " to-dag is the third 
 day since these things happened } " that is, since His betrayal and death; and still, there is 
 no clear evidence of His having risen. Even if the disciples remembered our Lord's 
 promise, they did not clearly understand what it meant. The disciples probably 
 remembered the promise and prediction regarding His resurrection on the third day, 
 as is conveyed in the above explanation, but in their confusion and perplexity, they 
 omit all allusion to such promise, and express themselves in an incoherent form, or, 
 it may be, they purposely suppressed any distinct allusion to this prediction, when 
 addressing a stranger whom they knew not, lest they might expose themselves to 
 ridicule, for their credulity in attending to a promise, in which they were apparently 
 disappointed. 
 
 22. And even to add to our perplexity, and cause us to linger still between hope 
 and doubt, " certain toomen also of our company, affrighted us" threw us into an ecstasy, 
 or threw us into amazement — such is the force of the Greek verb. 
 
238 
 
 COMMENTARY ON 
 
 24. " And some of our people." Hence, more than one went, more than Petei 
 (v. 12); John also is included, so that there is reference here to the visit made by 
 Peter and John. (John xx. 3, &c.) " But Sim they found not.'''' Hence, between 
 the disappearance of the body, and their ignorance as to where He is, our doubts and 
 perplexity are further increased. 
 
 25. Hitherto, our Lord had patiently heard them out, and having fully ascertained 
 from themselves the spiritual malady of religious doubt and hesitation, they were 
 suffering from, He now prudently applies the proper remedy. " foolish " — the 
 Greek word, avorp-oi, means devoid of mind or intelligence — " and slow of heart to believe 
 in all things" or, to believe all things — " the prophets have spohen." " All things" 
 They believed and fully appreciated what the prophets had said regarding the 
 glories of the future Messiah ; but the other things, that regarded His humiliations 
 and sufferings, they were slow to believe, and could not be brought to comprehend. 
 
 26. " Ought not Christ to have suffered these things ?" " Ought not." Looking to the 
 predictions of the prophets, to His own voluntary, free action, arranging all beforehand, 
 and to the decree of God, ordaining that His Son should redeem mankind, by His 
 voluntary sufferings and ignominious death, it was necessary He should suffer. 
 There was nothing about which the prophets and the Books of Moses were more 
 explicit than regarding the sufferings and humiliations of the Messiah, therefore 
 called " the end of the law " (Eom. x. 4). Hence, our Lord shows the disciples 
 that the very thing that weakened their faith and made them lose all hope — for 
 by saying, "we hoped" they insinuate that such hope was lost at present — should be 
 the very thing to increase their faith, and confirm their hope. For if He did not 
 suffer, He would not be the Messiah of whom the prophets spoke. 
 
 " And so" through the predicted ordeal of sufferings, and no other way — this being 
 an indispensable condition — " enter into Sis glory," viz., the glory of His resurrection, 
 ascension — the exalted name He received in reward for His humiliation (Philip, ii. 6). 
 "Sis glory" — "Sis" singly merited by Him — "Sis" by the preordinating 
 decrees of God (Heb. ii. 9). This is His ordination regarding all His followers, 
 "per multas tribulationes" &c. (Acts xiv., &c.) 
 
 27. "Moses." The Books of Moses, "and the writings of the prophets" " Se 
 expounded to them in all the Scriptures the things that were concerning Sim" Commencing 
 with the very beginning of Sacred Scripture, the Books of Moses, He fully explained 
 the texts that chiefly regarded Him, and also the types that foreshadowed Him, the 
 Brazen Serpent, the Paschal Lamb, the Sacrifice of Isaac, and the rest which are 
 found in the several books of Sacred Scriptures regarding Him. 
 
 28. " The town " of Emmaus, " whither they were going " — " and Se made as though 
 Se would go farther." Although He wished to remain and reveal Himself, still in 
 order to give them an opportunity of pressing Him to partake of their hospitality, 
 and thus render them worthy of hearing more of His heavenly doctrines, He acted 
 as if He meant to proceed farther. He only showed by act what He meant to do ; 
 He meant to go farther, if they did not press Him to remain. There is nothing, 
 therefore, savouring of a practical falsehood in seeming to do what He was about 
 doing. His action, when seeming to proceed, was equivalent to the question, " shall 
 we now part? " There was no more in this than in His appearing in the form of a 
 stranger travelling homewards, and His apparent motion forwards was only carrying 
 
ST. LUKE, CHAP. XXTV. 239 
 
 out this notion ; or in His assuming the form of the gardener, when He first appeared 
 to Magdalen. Although He knew, as God, they would press Him to remain; still, 
 acting as man, He made an experiment of their hospitable feelings towards Him, 
 whom they regarded as a stranger. 
 
 * 
 
 29. " They constrained Him, saying? 1 &c. They eagerly pressed Him, whose society 
 and words had caused them such pleasure. "Because it is towards evening." The 
 sun had already passed the meridian. Some hours of day, however, still remained 
 For they returned that very day to Jerusalem, and announced to the Apostles, that 
 they saw the Lord (v. 33). It is supposed by many that Cleophas lived at Enimaus, 
 and entertained our Lord at his house, which, St. Jerome says (Ep. 27 Epis. ad 
 Paulam, c. 3), our Lord made into a church, from which it is inferred, that St. Jerome 
 held that our Lord administered the blessed Eucharist on this occasion. Wherever 
 the Eucharist is celebrated, there is a church. 
 
 30. It is a subject of dispute among Commentators whether our Lord celebrated 
 the blessed Eucharist on this occasion, or not. Some who hold the affirmative (St. 
 Augustine, Sermo. 140, de Tempore; St. Jerome, Ep. 27; Theophylact, Bede, A. 
 Lapido, Maldonatus, &c), prove their view: first, from the words used here, " took 
 bread," " Messed," "broke," "gave to them," which, being precisely the same as those 
 in which the institution of the Eucharist is described (Matthew xxvi. 26), would impl}- 
 that the same thing took place in both cases. Again, the words of the disciples (v. 35), 
 " the breaking of bread, " are the terms in which the blessed Eucharist was designated 
 in the days of the Apostles (Acts xi. 42; 1 Cor. x. 16; panis quern frangimus) ; 2nd, 
 from the effect produced. "This breaking of bread" had the miraculous effect of 
 opening the eyes of the disciples, so as to know our Lord. It was, therefore, a very 
 solemn, religious act. These disciples, probably, having heard from the Apostles of 
 the ceremony observed by our Lord at the last supper, seeing it repeated here, and 
 remembering His words a year before this (John vi.), when He spoke of Himself as 
 the Bread that came down from heaven — the Bread that gave life to the world — at 
 once, owing to the miraculous effect of the Eucharist, recognised Him in this adorable 
 mystery of His love ; 3rd, the blessing here is different from the ordinary blessing at 
 meals, for it was given, not at the commencement, but at the end of supper, "cum 
 canasset," for our Lord immediately after vanished. 
 
 These Commentators, therefore, hold that our Lord gave Himself to these two 
 disciples under one species, in the form of bread only, as we have no account of the 
 chalice, our Lord having suddenly disappeared on being recognised in the breaking oi 
 bread. Others, however (Jansenius, Estius, Calmet), are of a different opinion, whilst 
 Bellarmine, Natalis, Alexander, &c, give no positive opinion on the subject either way. 
 
 31. "Their eyes were opened." The following words explain what this means, not 
 that they were blind before, but that some veil, some obstacle, supernaturally impeded 
 their clear vision, so that they could not see Him. Hence, it is added, " and they knew 
 Him." This was the miraculous effect of "the breaking of the bread," as they them- 
 selves afterwards explain (v. 35). They were opened in the same way as were those 
 of our fallen first parents (Genesis iii.), of Agar (Genesis xxi. 19). 
 
 "And He vanished out of their sight." He rendered Himself invisible to them, by 
 an effect of His Divine power, and passed away from them, after He had shown 
 Himself visibly to them in His glorious body, and after He had been recognised by 
 them. This circumstance of suddenly rendering Himself invisible and disappearing, 
 
2iC COMMENTARY ON 
 
 was of itself calculated to confirm their faith and belief that it was Christ, and Christ 
 only, they saw. 
 
 32. "Was notour heart burning,'' 1 &c. These words are understood by some to 
 mean, that they reproached themsel ves for not having known Him before, owing to 
 the fire which His conversation kindled in their hearts. Others understand the words 
 to be confirmatory of their assured recognition of our Lord, just seen by them, as if to 
 say, surely it must be He, for we could not account otherwise for the burning heat 
 we felt during the entire time He was expounding the Scriptures, aud conversing with 
 us on the way. The effect of Cod's Word properly received is, to enlighten us and 
 inflame us with Divine love, " ignitum eloquiumtuum vehementer." (Psalm cxviii. 140 ; 
 Proverbs xxx. 5; Deut. xxxii. 2; Luke xii. 42; Ezechiel i. 13, &c.) No wonder 
 that the pious reading of, and meditation on, the Word of God, should stimulate and 
 inflame us to advance more and more in the road of perfection. If it fail, the fault 
 is entirely our own. 
 
 33. " The same hour,''' without a moment's delay. Although now it was " towaras 
 evening," &c, they rose up, at once, from table, in their anxiety to impart to the 
 Apostles and other disciples the glad tidings regarding our Lord's resurrection 
 and appearance to themselves. Probably, they meant before this occurrence to spend 
 the night at Emmaus; but now, they make no delay in returning in haste to Jerusalem. 
 
 " The eleven," It is thus the Apostolic College is styled subsequent to our Lord's 
 death. Thomas was absent on this occasion (v. 36), hie, when the two approached, 
 and being incredulous, left before our Lord spoke to the eleven (John xx. 19-24). 
 It may be, Thomas was present. M And those that were with them," viz., the holy 
 women and the other disciples — our Lord's disciples of either sex — who then stoppal 
 at Jerusalem, and were assembled together in the same house with the Apostles, 
 conversing about the wonderful manifestations both to the women and Peter regarding 
 His resurrection. 
 
 34 " Saying," that is, the eleven, and the others, first informed the two disciples, 
 who imagined they were the first to announce the glad tidings of our Lord's resurrec- 
 tion, so that when the two announced the apparition vouchsafed to themselves, they 
 had nothing new to impart, that the others had not already known. 
 
 " The Lord is risen indeed," that is, truly and undoubtedly. 
 
 " And hath appeared to Simon." It would seem that our Lord appeared to Peter 
 first, before He manifested Himself to any other man, out of regard for his ardent love, 
 to console him for his fall — as He appeared first to the fallen, loving Magdalen before 
 other women — and as a privilege intended for the head of His Church (1 Cor. xv. 5). 
 When He appeared to Peter we cannot ascertain. But it is commonly believed He 
 appeared to him, before He appeared to the two disciples referred to here. It wouldseem 
 the Apostles and disciples placed more reliance on the declaration of Peter than they 
 did on that of the women ; although still some among them doubted (Mark xvi. 13). 
 
 35. After hearing from the assembled Apostles and disciples of our Lord's appari- 
 tion, the two disciples relate in turn what occurred to themselves on the road and at 
 table, and furnished further evidence, to an audience already prepared to believe, of 
 the truth of our Lord's resurrection. 
 
 36. Whilst the two disciples were engaged in relating all in connexion with our 
 
ST. LUKE, CHAP. XXIY. 241 
 
 Lord's apparition at Eniinaus, as in the preceding verse, " Jesus stood in the midst oj 
 them,''' without any previous notice or intimation, in a way conspicuous to all assem- 
 bled, "the eleven, and those that were with them" (v. 33). In virtue of the glorious 
 gift of subtilty, passing into the apartment, the doors remaining closed, "He came 
 and stood in the midst of them;" He came from without, " the doors were shut." There 
 is clearly question of the same apparition here, and John xx. 1 9. St. Luke mentions 
 some circumstances omitted by John ; whilst John, in turn, states circumstances 
 omitted by Luke. 
 
 " And saith to them : Peace he to you." Addressed to them the form of salutation 
 which among the Jews was expressive of all good things ; as much as to say : My 
 advent is pacific ; I mean to impart to you abundance of benedictions, as a 
 friend and benefactor, by no means, an enemy. 
 
 "It is I" your Divine indulgent Master, who so often rescued you from dangers 
 and difficulties. "It is I" whose well-known form, and familiar tone of voice, you 
 can easily recognise. " It is I," whose ignominious death you have lately bewailed ; 
 but who, now rising from the dead, wishes to console you, by the announcement of 
 His glorious Resurrection. 
 
 " Fear not ;" therefore, when you know who lam, My sudden and unexpected 
 visit, in My glorified state, at this late hour, need cause no alarm. 
 
 37'.' Troubled and frightened " at our Lord's apparition, suddenly and unexpectedly* 
 at that late hour of the night, while the doors remained closed, they imagined, 
 owing to these fears, "that they saw a spirit" or, it was rather, the idea of a spectre 
 or spirit from the other world appearing among them, that caused their trouble and 
 fright. Men naturally feel terror at any supernatural apparition, at any intercourse 
 with the beings of the invisible world. The disciples, therefore, fearing the object 
 they saw miglit have assumed our Lord's body and appearance, be it angel, or 
 demon, were thrown into fright and confusion, by the suddenness of His appearance 
 in a way peculiar to a spirit, leaving the doors still closed. 
 
 38. " Wliy do thoughts" anxious, strange, perplexing thoughts, regarding the 
 reality of My presence, as to whether you see a real body or a spirit, "arise in your 
 hearts" — occupy your minds and hearts? Our Lord, in this, shows them He knows 
 their very interior, the very thoughts that agitate them. 
 
 39. Not only does He give a proof of the truth of His resurrection, by showing 
 Himself to be the Searcher of hearts ; but He also adds further evidence to confirm 
 their faith and dispel their fears. If the sight of My well-known form, and the 
 familiar tones of My voice, do not convince you, look at My hands and feet, and — 
 what is a still stronger proof of the reality of My body — handle them ; feel and 
 touch My real, solid flesh ; feel the traces of my wounds in those hands and feet 
 that were nailed to the cross. 
 
 "For a spirit," coming back from the other world, as you suppose Me to be, 
 "hath not flesh and bones" St. Augustine (Lib. de Cura pro Mortuis, c. x., xi. 
 xvi., xvii.), says, it would be temerity to deny that spirits, viz., angels, demons, souls 
 of the departed, sometimes appear. This seemed to be the impression of the Jews. 
 Our Redeemer rather confirms that tradition here ; or, at least, He strongly coun- 
 tenances it. These occurrences are, no doubt, rare, nor can we suppose that 
 
242 
 
 C< >Mi\lENTAKY ON 
 
 without some grave reason connected with the departed soul or its surviving friends, 
 the Almighty would suspend or change the established laws of nature. 
 
 40. "He showed them His hands and feet," retaining the traces of the -wounds. 
 Whether they touched them, as He invited them to do, is not stated hero, any more 
 than in John xx. 27, regarding Thomas, who is generally supposed to have felt 
 them, and then exclaimed (v. 28), " My Lord and my God." It is likely the disciples 
 did touch Him, and to this, St. John (1 Ep. i. 1), refers, " quod manus nostra contrec- 
 taverunt de verbo vitce," &c. This opinion derives confirmation from this verse. Our 
 Lord wished them. to touch Him, as a further proof of His reality, not only to them, 
 but to all nations, to whom they were to preach the Gospel to the end of time. 
 St. Jerome, however, is of a contrary opinion (Ep. Adversus Errores), and maintains, 
 they did not touch Him. Therefore, it is, he says, our Lord called for food {v. 41). 
 This testimony of the senses, although, of itself, only a morally convincing argument 
 would, conjointly with all the circumstances, viz., the miracles of our Lord, the 
 prophecies regarding the Resurrection, and considering His object in exhibiting 
 His hands and feet, namely, to prove the Divinity of the Messiah, &c, furnish 
 an undoubted argument (St. Thomas, 3 p., q. 55, Art. 6). " Wherefore, the 
 language, figure, shape, countenance, wounds, touch of our Lord, His eating and 
 drinking, His conversation, assertions, predictions, miracles, the testimony of angels, 
 the oracles wf prophets, all these conjointly, most assuredly demonstrated our Lord's 
 Resurrection" (A. Lapide). 
 
 41. Our Lord addresses another argument to confirm their faith. " Believed not" 
 applies only to some. Surely, Peter, Magdalen, and the two disciples to whom He 
 appeared, firmly believed; but, others, from the very excess of joy ("for joy " as in 
 the Greek, is to be joined to "believed not"), and their wonder at the suddenness of 
 the event, were afraid to believe in such joyous tidings, lest in case of possible error, 
 their disappointment and chagrin would be the greater. It was this feeling of 
 wonder, and this excessive sense of joy, that made them not believe with a firm 
 Divine faith, as if they thought it too good to be true — we cannot believe our eyes. 
 The words, " not believing," do not convey a positive resistance to faith; but a want 
 of firmness in faith, arising, not from obstinacy of will, but from the magnitude of 
 their joy, from the unexpected nature of the occurrence, and from the vehemence of 
 their anxiety, about its truth, as in the case of Jacob, on hearing Joseph was 
 still alive (Genesis xxv. 26) ; of Peter liberated from prison (Acts xii. 7). Leo 
 (Serm. I. de Assum.). Our Lord permitted all this hesitancy and doubt, in order 
 still to elicit stronger proofs of His resurrection, and thus leave us no grounds for 
 diffidence 
 
 He asks, " Have you here anything to eat f " He knew well they had, as they were at 
 their repast (Mark xvi. 13). Likely, He came in at the close of it, in order not to 
 interrupt them before; since, probably, on His appearance they rose up, out of 
 respect. He asks the question, in order to receive the food from themselves, to eat it 
 in their presence, and thus supply the strongest proof of His being alive, viz., His 
 consuming food. He did the same in the case of the girl whom He raised to life. 
 So did Lazarus, in Bethania (John xi.) Our Lord did really eat, not from necessity, 
 but dispensatively; just as He retained the traces of the wounds in His body. 
 
 42. This piece of broiled fish and the honey-comb had, probably, remained after 
 the repast. In this description of plain food, we see the simple frugality of the 
 Apostles and the other followers of our Lord. 
 
ST. LUKE, CHAP. XXIV. 243 
 
 43. He had eaten " before them" in their presence, while they looked on. This 
 was a real manducation and reception of food into the stomach without nutrition, 
 which was not needed in a glorified body. It was then consumed by the Divine 
 power, and reduced to nothing. " Futurce resurrectionis corpus, imperfecta^ potestatis 
 erit, si cibos sumere non potuerit, imperfecta^ felicitatis, si cibis eguerit " (St. Augustine. 
 Ep. 49, Qusest. 1); and elsewhere he says, "Non enim potestas, sed egestas edendi ac 
 bibendi immortalibus corporibus aufertur" (De Civ. Deis. Lib. 13, c. 22). " Ad 
 exhibendam fidei veritatem in corpore dignatus est etiam non necessitate sed potestate cibum 
 mmere " [St. Augustine, Sermone olirn 147, tempore nunc 142, n. 12]. 
 
 " Taking the remains He gave to them" He did so in order to make the fact of His 
 having really eaten more manifest, and also that they might testify that they partook of 
 food in common with Jetus, resuscitated from the dead. Thus were fulfilled the 
 words of St. Peter (Acts x. 41), "Nobis qui manducavimus et bib 'anus cum Mo," &c. 
 This was the last argument our Lord added to the preceding, to prove the truth of 
 Bis resurrection. So that the Apostles and disciples after that joyfully believed, 
 without hesitation in the truth of His resurrection. No doubt, we find angels eat 
 with Abraham (Genesis xviii. 9), with Lot (xix. 5), with Tobias. But, besides that 
 their act of eating could not be regarded as the natural action of living bodies, they 
 did not partake of food, in order to prove to doubting men that they were not spirits, 
 is Jesus asserted regarding Himself. 
 
 The words, " He gave them the remains," are wanting in the extant Greek and 
 Syriac versions. They are found in the Arabian and in the Greek copy, from which 
 our Vulgate was translated. They are also quoted by many ancient writers (see 
 Mills). 
 
 44. " And He said to them." After having abundantly demonstrated from several 
 sources of argument, the truth of His resurrection, He now adduces further proofs, 
 viz. : First, that all they saw happening Him, His sufferings, death and resurrection, 
 had been often foretold to them by Himself, when He lived continually in their 
 company, during His mortal life ; and secondly, they were also predicted of Him 
 in the several oracles of the prophets. These are the words (or things), which 
 I spoke to you when I was yet with you," before My death, sojourning commonly with 
 you — I am with you even now ; but, My presence now is exceptional ; this is not 
 the permanent sojourn of a glorified body. The things He spoke are these, viz. : — 
 u that all things written in the law of Moses, and in the prophets, concerning Me, 
 must be fulfilled" Our Lord, during His mortal sojourn, pointed out the several 
 passages in the Pentateuch, and other books of Scripture, that had reference to the 
 mysteries of His life, death, and glory. We have no full record of His allusion 
 to these books, when instructing them ; but these prophesies should be fulfilled. 
 Now they see them fulfilled in all that happened Him. Now they have 
 experimental knowledge of their fulfilment. Nothing, therefore, new or unexpected 
 has occurred to cause them surprise, or unsettle their faith. Our Lord refers to 
 the books of the Old Testament, following the division which, according to St. 
 Jerome in his Prologus Galeatur, then obtained among the Jews : — First, " Moses," or 
 the Pentateuch ; second, "the Prophets," the prophetical books (Daniel excepted), 
 including not only the greater and lesser prophets — of the latter, making only one 
 book — but also the historical books — Josue, Judges, Ruth, Kings ; thirdly, " the 
 Psalms," which stand for the Hagiographa, or sacred writings, of which part, the Psalms 
 was the most conspicuous book. This part also included Job, Books of Solomon, 
 
244 
 
 COMMENTARY ON 
 
 Books of Paralipomenon, Daniel, Esdras, Esther (see Dixon, Prolog., vol. i., p. 60). 
 Some Expositors think the words of this and following verses are by anticipation 
 recorded here by St. Luke, as spoken on Easter Day ; whereas, in reality, they could 
 have been spoken only on the Ascension Day, since at the close, our Lord adds, 
 after promising the Holy Spirit, "but stay you in the city," &c. Now this could not 
 refer to Easter Day; since, as we learn from St. Luke (Acts i. 1-11), and other 
 sources, He appeared often, and ordered them to meet Him in Galilee, when He 
 showed Himself to a large number on a mountain. It may be that our Lord spoke 
 the words of this verse to v. 48, twice, that is, on Easter Day and Ascension Day. 
 For, the words of these verses, 44-46, addressed to the body of the Apostles, are 
 very similar to what is told of the two disciples at Emmaus, w. 25-27 ; and, not 
 unlikely, He may have spoken similarly to the assembled Apostles and disciples. 
 
 45. "He opened their under standing " — enlightened their minds by His grace — * : sn 
 that they might understand the Scriptures." We know that the Scriptures contain 
 difficult and obscure passages, which it is not given to all to understand, without 
 God's heavenly light and grace. Our Lord opened their minds in a degree necessary 
 to understand the Scriptures which He quoted as having reference to Himself, and thus 
 firmly established their faith in all the mysteries regarding Him, as He did already to the 
 two disciples at Emmaus ; but, the full enlightenment of their minds in all truth was 
 reserved for Pentecost Day, when the promised Spirit of Truth was to descend on 
 them. 
 
 46. Having opened their minds, so as to be enabled to understand Him, then He 
 quoted the several passages which had reference to the four following chief mysteries 
 of His life and death: — First, "Thus, it is written, and thus it behoved Christ to suffer. " 
 Very likely, He said this after quoting the texts of Sacred Scripture and the Scriptural 
 types that regarded His death. It is written in the Psalms, the Prophets — 
 Isaias, Jeremias, &c, that Christ should suffer. Secondly, "and rise again from 
 the dead." He also quoted the several texts and types in which this article was 
 contained. 
 
 47. The third point, which He likely quoted Sacred Scriptures and types to eluci- 
 date is, the result of His passion and death, viz., that "penance" and its immediate 
 spiritual effect, "remission of sin," the end for which Christ suffered and rose again — 
 for "He died for our sins, and rose again for our justification " — should be preached, not 
 to one nation, as hitherto, but t r J the ends of the earth — " to all nations in His name," 
 by men acting as the dispensei's of His mysteries, and as His legates and ministers. 
 Our Lord places "penance" before "remission of sins ," which is the fruit of penance; 
 without penance sin is? not remitted — " nisi pcenitentiam egsritis omnes similiter peribitis." 
 And, fourthly, that this preaching, in accordance with the decrees of G-od, should com- 
 mence with Jerusalem (Isaias ii. 3 ; iv. 1 ; Micheas iv. 2). "Beginning," that is, those 
 who wore to act in His name, should begin their preaching in Jerusalem. It was God's 
 will, that salvation should be first offered to the Jews, and only after them, to the 
 Gentiles. The Greek is in the genitive, ap^ap-evwv, by those " beginning at Jerusalem." 
 St. Peter did so (Acts ii. 38) ; the Apostles, even St. Paul, began with the Jews. 
 According to this reading, "beginning" is dependent on and connected with "be 
 preached," K-qpvxO-qvai ap&fxevwv The Codex Vat. has, ap^ajievoi The common 
 reading is ap£ap.evov, which is preferred to the others by Beelen, chiefly on account 
 of the pi*eponderance of authorities (Gram. Grseeit, § 32, 7). He regard? 
 
ST. LUKE, CHAP. XXI Y. 245 
 
 it as a specimen of the accusative absolute, meaning, facto initio a Rierosolymis 
 He says it is usual with the Greeks to use impersonally in the accusative case, par- 
 ticiples of the neuter gender and singular number, as in the present instance. 
 
 48. "And you are witnesses of these iking*." The present " are " has a future sense, 
 "shall be," as is said in Acts (i. 8), "and you shall be witnesses of Me in Jerusalem, 
 and in all Judea," &c, just as in the words, " and I send the promise," &c. The word, 
 "send" means, "shall send." It may be that "are" has a present signification, 
 as if He said : You have had ocular evidence of these leading events and mysteries 
 connected with Me, so as to be able to preach them with confidence hereafter. 
 They preached what they saw, heard, looked upon, and their hands had handled 
 (1 John i. 1). " Of these things" — of all that is to be preached regarding Me. 
 You shall preach My Passion, Kesurrection, penance, remission of sin, in accordance 
 with the prediction of the prophets, through all nations, after having first commenced 
 at Jerusalem. 
 
 49. They might allege their own weakness, ignorance, and inability, to enter on 
 so arduous and exalted a mission; our Lord removes these apprehensions, by assuring 
 them, He would fill them with the spirit of power and strength. "And, behold, J 
 send " you on Pentecost Day just at hand, " the promise of My Father." By Metonomy, 
 the promise is used for the thing promised, viz., the Holy Spirit, whom My Father 
 promised through the prophets, especially Joel, " effundam de Spiritu Meo super omnem 
 carnem" &c, and whom I promised to send from My Father (John xiv. 16 ; xv. 26 ; 
 xvi. 17). "Bat. stay you in the city" of Jerusalem (Acts i. 4), where your preaching 
 is to commence, " till you be endued with power from on high," until the Spirit of forti- 
 tude, who shall strengthen you against all temptation and fear, and shall enable you 
 to resist all the powers of earth and hell, descends on you from above. Hence, not 
 from earth is your aid to be derived, but from heaven. The same is called by 
 Gabriel, "virtus altissimi obumbrabit tibi" (i. 35). "Endued" — clothed, penetrated, 
 filled, &c. ; covered, as with a garment, so that His power alone would be seen in 
 them, and not their own weakness. The compendious narrative given here by St. 
 Luke is more diffusely narrated. (Acts i. 1-10, &c.) Hence, these words were not 
 spoken till after He returned from Galilee, where He showed Himself to a large 
 multitude (Matthew xxviii. 16; 1 Cor. xv. 6). For, here He tells them to remain 
 in the city till the descent of the Holy Ghost. From other sources, we learn that He 
 told them to repair to Galilee and meet Him there, which they did (Matthew xxviii. 
 16). The words from v. 44-49 were spoken shortly before His Ascension, since the 
 promised Spirit was to be sent down "not many days" afterwards, viz., on Pentecost 
 Sunday, which shortly followed Ascension Day. Our Lord had chosen Jerusalem as the 
 place for sending down His Holy Spirit on the Apostles, because it was in Jerusalem 
 He wished to found His Church, which He did on Pentecost Sunday. " De Sion 
 exibit lex et verbum Domini de Jerusalem" (Isaias ii. 3). It was there He wished to 
 promulgate the New Law ; it was there a greater number of spectators were present 
 to witness the effects of the descent of the Holy Spirit ; and as it was there He under- 
 went the greatest humiliation, so there He wished to display His glory and power. 
 
 50. After having remained with them forty days (Acts i. 3, &c), proving His 
 Resurrection, and instructing them in everything relating to the government of His 
 Church, both as to faith, morals, and discipline, to the end of time, "He led them out 
 from Jerusalem, avfar as Bethania" (the eleven and those that were with Him — v. 33). 
 
24e 
 
 COMMENTARY ON 
 
 Bethania was about fifteen furlongs from Jerusalem. It lay at the foot of Mount Olivet, 
 on the eastern slope, farthest from Jerusalem. Mount Olivet lay between Bethania 
 and Jerusalem. It was from this place, He proceeded to the scene of His Passion. 
 He was, therefore, determined to proceed from the same place, which, as the native 
 village of Lazarus and Mary was very dear to Him, to enjoy the glory of His 
 Father. He also wished to convey that in the same place, or in the valley of 
 Josaphat, that lay between Mount Olivet, from which He ascended (Acts i. 11), 
 and Jerusalem, He would display the splendour of His majesty in judging the living 
 and the dead (Acts i. 11 ; Joel. iii. 12; Zacharias xiv. 3, 4, 5). 
 
 " Lifting up His hands" a ceremony commonly used among the ancients in giving 
 a benediction (Leviticus ix. 22). Such was also the usage observed by the Patriarchs 
 (Q-enesis xxvii. 4; xlviii. 9; xlix. 1); so, also, by Moses (Exodus xvii. 11). The 
 same ceremony has been constantly in use in the Christian Church, with the addition 
 of the sign of the cross — partly the source of all blessings— which is surely of Apostolic 
 origin. Nay, some authors — Juarez — St. Jerome (in Isaias lxvi. 19), believe that 
 our Lord Himself, on this occasion, made the sign of the cross in the air, while, with 
 uplifted hands, He blessed His Apostles. What wonder if He did so, since it is most 
 /ikely He carried into heaven, to plead for us, the very scars of His Passion, which 
 He retained after His resurrection (v. 40). Heb. ix. 36. 
 
 "He blessed them." The Patriarchs of old blessed their children when departing from 
 them at death (Genesis xxvii. and xlix.), so used the Priests bless the people under the 
 Law of Nature (Genesis xiv. 19), and the Mosaic Law (Numbers vi. 23). Hence, our 
 Lord, Father and Priest of the Church, the Author of the Law of Grace, on leaving 
 the earth, blesses His friends and followers, and gives them an earnest of His 
 heavenly gifts. 
 
 51. It was in the act of of blessing them, " He departed from them" He raised 
 Himself up by His own power, the Apostles looking on as He gradually ascended, 
 until He vanished. " A cloud received Him out of their sight" (Acts i. 9), " and He was 
 tarried up into heaven." 
 
 52. "Adoring " falling prostrate, and paying Him, as God, supreme worship, the 
 cultus latrice, due to the sovereign majesty of God only. Hitherto, they had known 
 our Lord in the flesh; and, owing to their familiar intercourse with Him whom they 
 knew to be God, He vouchsafed not to exact, at least, externally, as far as we know, 
 this exhibition of Divine worship ; but, now they knew Him no longer in the flesh, 
 but in the spirit (2 Cor. v. 16). Very likely, before this act of prostrate adoration, 
 and while they were gazing on Him ascending, the two men in white garments 
 addressed them (Acts i. 10), and after this testimony, coupled with the evidence 
 of His Divinity afforded in His Ascension, they fell down, and adored Him, sitting 
 at the right hand of His Father. 
 
 Having adored, " they went back (from Mount Olivet) to Jerusalem," not in sadness, 
 but, "with jog," on seeing this last crowning proof of their Lord's Divinity, and of the 
 glory in store for Him — whom they so ardently loved — (John xiv. 28), at His Father's 
 right hand, and the exaltation of His name, at the sound of which every knee in 
 creation must bend (Philip, ii. &c), together with the assurance they felt of the 
 fulfilment of His promise, to send them the Comforter, the Spirit of Truth, to remain 
 with them for ever. 
 
 53 " They were always" (i.e.), every day, and often at seasonable times, " in tht 
 
ST. LUKE, CHAP. XXIV. 247 
 
 temple praising and blessing God. Amen." It is generally supposed this refers to 
 the time after the descent of the Holy Ghost, which accords with the account 
 given by St. Luke (Acts ii. 46; v. 21, 42) of the occupation of the Apostles aftei 
 Pentecost, who were described as continually in the Temple, engaged in prayer and 
 preaching Jesus Christ ; for, before the descent of the Holy Ghost, in the interval 
 between Ascension and Pentecost, they are represented as withdrawing to an upper 
 room, where they persevered in prayer with Mary, the Mother of Jesus, with the 
 women, and the brethren (Acts i. 13, 14). At the same time, the context here would 
 favour the opinion, that even in the interval between Ascension and Pentecost, they 
 frequently visited the Temple, the scene of their Master's labours at the close of His 
 life — the house of prayer — the house of His Father. Nor is the account left us of 
 their having abode in an upper room, necessarily opposed to this opinion. 
 
 " Amen," for meaning (see Matthew v. 18; vi. 13). Here, it is wanting in some 
 of the best MSS. 
 
 Yen. Bede observes, that as St. Luke commenced his Gospel with the ministry of 
 the Temple in the Priesthood of Zachary; so, he very appropriately closes it with an 
 account of the ministry of the Apostles, not in the oblation of legal victims, bu< 
 in the praising and blessing of God. 
 
GENERAL INDEX OF CONTEXTS. 
 
 Abius, 4. 
 
 Abraham, bosom of, 183. 
 
 Absolution (by Priests), meaning of, 104. 
 
 Alms, advantage of, 131 ; duty of, 174, 178, 
 
 Angels (praises of God), 54. 
 
 Anabaptists, 130. 
 
 Annas, 75. 
 
 Annunciation, 13. 
 
 Aposiopesis, example of, 212, 
 
 Anna, Prophetess, 65. 
 
 Archelaus, 74, 210. 
 
 Augustus (Cesar), 43, 73, 210. 
 
 Avarice, evils of, 137, 138. 
 
 Jb'aptist, conception, birth, office of, 9, 25, 33. 
 
 circumcision of, preaching of, 59, 75, 79. 
 
 180. 
 Benedictus (Canticle), 40. 
 Bethania, 246. 
 Bethlehem, 48. 
 Boanerges, 113. 
 Book (of life), 119. 
 
 Caiphas, 75. 
 
 CjTinus, 46. 
 
 Churchos, dedication of, 209. 
 
 Christ, Incarnation, 21, 23 ; birth, 49; circum- 
 cision, presentation, 58, 59. 
 
 finding in Temple. 67, 70 ; obedience, 
 
 temptation, 81. 
 
 • judicial character, 136. 
 
 Church, infallibility of, 216, 217. 
 Cross, sign of, 246. 
 Compulsion oi faith, 158. 
 
 David, 14 ; city of, 48. 
 Disciples (seventy-two), 116. 
 Drachmae, 211, 
 
 Elias, Eliseus, 86. 
 Elizabeth, 5 
 
 Emmaus. iourney to, 235, &c. 
 Eucharist, 171, 239. 
 
 Faith (perseverance in) , 200. 
 u Full of grace," explained, 16. 
 
 Gabriel, 13. 
 
 Garazim, 113. 
 
 Ghosts, 186, 241. 
 
 God, Omnipotent, 22, 32. 
 
 Heretics, treatment of, 158. 
 
 Herod, 4, 74. 
 
 High Priest, 75. 
 
 Humility, 203, 204. 
 
 Hyperbole, 212. 
 
 Incarnation, 21, 23. 
 Infallibility of Pope, 226, 227. 
 Isaias, 83, 84. 
 
 Jerusalem, menaced destruction of, 213, 214 
 
 John, meaning of, 7. 
 
 Joanna, wife of Herod's steward, 107. 
 
 Joseph, 13, 71. 
 
 Tubilee year, 84. 
 
 ledge (unjust), picture of, 199, 200. 
 
 Kingdom of God, meaning of, L95, 196, 210. 
 Knowledge (key of), 132. 
 
 Lepers, cured, 193, 194. 
 
 Lazarus and Dives, parable of, 181 } 187. 
 
 Life, contemplative, active, 125. 
 
 Limbo, 183. 
 
 Lot's wife, 196. 
 
 Lysanias, 74. 
 
 Moses, law of, on stealth, 208. 
 
 Magdalen, 100, 102, 106, 107. 
 
 Magnificat, 28, &c. 
 
 Martha, Mary, 123, 124. 
 
 Marriage, vinculum, 181. 
 
 MARY, ever Virgin, 14, 24, 26, 30, 58. 129. 
 
 Mammon, 177. 
 
 Mina, 211. 
 
 Merit, 192. 
 
 Military life, 78. 
 
 Nairn, 97. 
 
 Nazareth, la. 
 
 Obedience, 71 
 Orient, 43. 
 Olivet, 246. 
 
 Plough, 114. 
 
 Peace (of good will). 54, 212. 
 
 Pharisees, 162, 180.' 
 
 Pilate, 74. 
 
 Pride, example of, 20 1 . 
 
 Prayer, 127, 128, 199, 200. 
 
 Prodigal Son, parable, 166, 172. 
 
 Publican, 78, 207. 
 
 Publican and Pharisee, parable of, 20u, 
 
 Primacy (of Pope), 227. 
 
 'Restitution, example of, 298. 
 Resurrection (of our Lord), 219, 220, &c 
 
 Sides, 211. 
 
 Samaritans, 112, 113; (good), 121, 122. 
 
 Simeon, 60, 64. 
 
 Sinners, joy at their conversion, 163, 164 
 
 Simon (Pharisee), 100. 
 
 Self-denial, 159. 
 
 Soldiers, 78. 
 
 Servant {unprofitable), 192. 
 
 Shepherds, 56, 57. 
 
 Saints, invocation of, doctrine, 164, 165. 
 
 Sycophant, 78, 208. 
 
 Supper (great), 156, 158. 
 
 Steward (unjust), 174, 176. 
 
 Sycamore, 207, 190. 
 
 Temple, beauty of, 215. 
 
 Testament, (old), division of, 187, 243 
 
 Theophilus, 3. 
 
 Tiberius (Caesar), 73. 
 
 Tower, 159 ; in Siloe, 147. 
 
 Vigilance, 140. 
 
 Widow, 199. 
 
 Zaccheus, 204, 209. 
 
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