Origenes. Bethania autem interpretatur domus obedientiae; Bethphage vero domus maxillarum, sacerdotalis quidam locus: maxillae enim sacerdotibus dabantur, sicut in lege praecipitur: illuc vero ubi obedientia, et ubi locus sacerdotibus mancipatur, mittit salvator discipulos suos, ut solvant asinae pullum. ORIGEN; Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Savior sends His disciples to loose the ass s colt. Ambrosius. In castello enim erant, et erat ligatus pullus cum asina, nec poterat solvi nisi iussu domini. Solvit eum manus apostolica. Talis actus, talis vita, talis gratia. Esto talis, ut ligatos possis solvere. In asina quidem Matthaeus Evangelista quasi matrem figuravit erroris; hic autem in pullo generalitatem populi gentilis expressit. Et bene in quo nemo sedit, quia nullus ante quam Christus nationum populos vocavit ad Ecclesiam. Alligatus autem perfidiae vinculis tenebatur, iniquo addictus domino erroris famulatu; sed dominatum vindicare sibi non poterat, quem dominum fecerat non natura, sed culpa; et ideo cum dominus dicitur, unus agnoscitur. Misera servitus cui vagum ius est: plures enim habet dominos qui unum non habet. Alieni alligant ut possideant; iste solvit, ut teneat: vehementiora enim dona novit esse quam vincula. AMBROSE; For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle’s hand looses it. Such was the act, such the life, such the grace. Be such, that you may be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognized. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains. Origenes. Multi ergo erant domini huius pulli, antequam salvator eum haberet necessarium; postquam vero ille coepit esse dominus, plures esse domini cessaverunt: nemo enim potest Deo servire et mammonae. Quando malitiae servimus, multis sumus passionibus vitiisque subiecti. Necessarium autem habet dominus pullum, quia cupit nos solvi vinculis peccatorum. ORIGEN; There were then many masters of this colt, before that the Savior had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. When we are the servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would have us loosed from the chain of our sins. Origenes super Ioannem. Ego autem opinor non frustra castellum esse hunc locum, ubi stabat asina ligata et pullus: quasi castellum enim respectu totius orbis caelestis tota terra despicitur absque adiectione alterius nominis nuncupatum. ORIGEN; Now I think this place is not without reason said to be a small village. For as if it were a village without any farther name, in comparison of the whole earth the whole heavenly country is despised. Ambrosius. Nec illud est otiosum quod duo discipuli diriguntur, Petrus ad Cornelium, Paulus ad reliquos: et ideo non personas destinavit, sed numerus definivit. Tamen si quis est qui personas exigat, potest aestimare de Philippo, quem spiritus sanctus misit in Gazam, quando Candacis reginae baptizavit eunuchum. AMBROSE; Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. Theophylactus. Vel duo missi hoc innuunt, quod ad introductionem gentilis populi et subiectionem eius ad Christum, duos faciunt gradus prophetae et apostoli. Ducunt autem eum a quodam castello, ut innotescat nobis quod hic populus rusticanus erat et indoctus. THEOPHYL. Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people w as rude and unlearned. Ambrosius. Illi ergo directi cum solverent pullum, non suis verbis sunt usi, sed dixerunt sicut dixerat illis Iesus; ut agnoscas quod non suo sermone, sed verbo Dei, nec proprio, sed Christi nomine fidem populis infudere gentilibus: atque adversariae potestates, quae sibi nationum obsequia vindicabant, mandato cessere divino. CYRIL; Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name but in Christ’s, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the Gentiles. Origenes in Lucam. Deinde mittunt discipuli vestes suas super asinam, et sedere faciunt salvatorem, dum assumunt sermonem Dei, et imponunt eum super animas audientium. Vestibus exuuntur, et substernunt eas in via: quia vestimenta apostolorum, opera eorum bona sunt. Et revera solutus a discipulis asinus, et portans Iesum incedit super vestimenta apostolorum, quando doctrinam eorum imitatur et vitam. Quis nostrum ita beatus est ut sedeat super illum Iesus? ORIGEN; The disciples next place their garments upon the ass, and cause the Savior to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him; Ambrosius. Non enim mundi dominum gestari super dorsum asinae delectavit: sed ut latente mysterio in secretis animarum interiore consessu, mysticus rector insideret, regens mentis vestigia, lasciviam carnis infrenans, sermo eius habena est, stimulus est. AMBROSE; For it pleased not the Lord of the world to be borne upon the ass’s back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men’s souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad. Lectio 4 Lecture 4 37 et cum appropinquaret iam ad descensum montis Oliveti, coeperunt omnes turbae discipulorum gaudentes laudare Deum voce magna super omnibus, quas viderant, virtutibus, 37. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38 dicentes: Benedictus, qui venit rex in nomine Domini: pax in caelo, et gloria in excelsis. 38. Saying, Blessed be the King that comes in the name of the Lord: peace in heaven, and glory in the highest. 39 Et quidam pharisaeorum de turbis dixerunt ad illum: Magister, increpa discipulos tuos. 39. And some of the Pharisees from among the multitude said to him, Master, rebuke your disciples. 40 Quibus ipse ait: Dico vobis, quia si hi tacuerint, lapides clamabunt. 40. And he answered and said to them, I tell you that, if these should hold their peace, the stones would immediately cry out. Origenes in Lucam. Quamdiu in monte fuit dominus, cum solis apostolis morabatur; quando autem vicinus coepit esse descensui, tunc occurrit ei turba populorum; unde dicitur et cum iam appropinquarent ad descensum montis oliveti, coeperunt omnes turbae descendentium discipulorum gaudentes laudare Deum voce magna. ORIGEN; As long as our Lord was in the mount His Apostles only were with Him, but when He began to be near the descent, then there came to Him a multitude of the people. Theophylactus. Discipulos vocat non solum duodecim, aut septuaginta, sed omnes qui Christum sequebantur, seu causa miraculorum, seu ad aliquam delectationem doctrinae; quibus ingeri pueri potuerunt, ut narrant alii Evangelistae; unde sequitur super omnibus quas viderant virtutibus. THEOPHYL. He calls by the name of disciples not only the twelve, or the seventy-two, but all who followed Christ, whether for the sake of the miracles, or from a certain charm in His teaching, and to them may be added the children, as the other Evangelists relate. Hence it follows, For all the mighty works which they had seen. Beda. Multas quidem virtutes domini viderant, sed maxime Lazari resurrectionem stupebant: nam, ut Ioannes ait: propterea obviam venit ei turba, quia audierunt eum fecisse hoc signum. Notandum enim est, non tunc primum salvatorem Ierusalem adiisse, sed multoties antea, sicut Ioannes commemorat. BEDE; They beheld indeed many of our Lord’s miracles, but marveled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it must be observed that this was not the first time of our Lord’s coming to Jerusalem, but He came often before, as John relates. Ambrosius. Turba igitur agnoscens Deum, regem appellat, prophetiam repetit, expectatum quoque secundum carnem David filium venisse declarat; unde sequitur dicentes: benedictus qui venit rex in nomine domini. AMBROSE; The multitude then acknowledging God, proclaims Him King, repeats the prophecy, and declares that the expected Son of David according to the flesh had come, saying, Blessed be the King that comes in the name of the Lord. Beda. Idest in nomine Dei patris, quamvis possit intelligi et in nomine suo, quia et ipse dominus est. Sed melius verba eius nostrum dirigunt intellectum, quibus ait: ego veni in nomine patris mei; humilitatis enim magister est Christus. Non autem rex Christus dicitur ad exigendum tributum, vel ferro exercitum armandum, hostesque visibiliter debellandos: sed quod mentes regat, et in regnum caelorum credentes perducat: quod enim rex esse voluit Israel, miserationis indicium est, non potestatis augmentum. Verum quia Christus in carne totius mundi propitiatio illuxit, pulchre sibi invicem in laude eius caelestia simul et terrena concinunt: eo enim nascente, caelestium agmina cantant; eodem autem caelis se reddituro, mortales vicem laudis rependunt: unde sequitur pax in caelo. BEDE; That is, in the name of God the Father, although it might be taken “in His own name,” since He Himself is the Lord. But His own words are better guides to the meaning when He says, I am come in my Father’s name. For Christ is the Master of humility. Christ is not called King as one who exacts tribute, or arms His forces with the sword, or visibly crushes His enemies, but because He rules men’s minds, and brings them believing, hoping, and loving into the kingdom of heaven. For He was willing to be King of Israel, to show His compassion, not to increase His power. But because Christ appeared in the flesh, as the redemption and light of the whole world, well do both the heaven and earth, each in their turn, chant His praises. When He is born into the world, the heavenly hosts sing; when He is about to return to heaven, men send back their note of praise. As it follows, Peace in heaven. Theophylactus. Hoc est, bellum antiquum, quo Deo adversabamur, evanuit. Et gloria in excelsis, laudantibus scilicet Angelis Deum in tali reconciliatione; nam hoc ipsum quod Deus visibiliter ambulat in territorio inimicorum suorum, significat ipsum nobiscum habere concordiam. Sed Pharisaei hoc audientes murmurabant, eo quod turba eum regem vocabat, et laudabat ut Deum; referentes nomen regis ad seditionem, nomen vero domini ad blasphemiam; unde sequitur et quidam Pharisaeorum de turbis dixerunt ad illum: magister, increpa discipulos tuos. THEOPHYL. That is, the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as Angels are glorifying God for such a reconciliation. For this very thing, that God visibly walks in the land of His enemies, shows that He has peace with us. But the Pharisees when they heard that the crowd called Him King, and praised Him as God, murmured, imputing the name of King to sedition, the name of God to blasphemy. And some of the Pharisees said, Master, rebuke your disciples. Beda. Mira invidorum dementia; quem magistrum appellandum non dubitant, quia vera docentem noverant, huius discipulos, quasi melius edocti, redarguendos aestimant. BEDE; O the strange folly of the envious; they scruple not to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught they deem worthy of rebuke. Cyrillus. Sed dominus non compescuit laudantes eum ut Deum, sed magis reprehensores compescens, attestatur sibi super gloria deitatis; unde sequitur quibus ipse ait: dico vobis, quia si hi tacuerint, lapides clamabunt. CYRIL; But the Lord forbade not them that glorified Him as God, but rather forbade those that blamed them, so bearing witness to Himself concerning the glory of the Godhead. Hence it follows, He answered and said to them, I tell you, if these should hold their peace, the stones would immediately cry out. Theophylactus. Quasi dicat: non sine causa homines me taliter laudant, sed commoniti virtutibus quas viderunt. THEOPHYL. As if He said, Not without cause do men praise me thus, but being constrained by the mighty works which they have seen. Beda. Crucifixo etiam domino, notis eius tacentibus prae timore, lapides et saxa canebant, dum postquam emisit spiritum, terra mota est, et petrae scissae sunt, et monumenta aperta sunt. BEDE; And so at the crucifixion of our Lord, when His kinsfolk were silent from fear, the stones and rocks sang forth, while after that He gave up the ghost, the earth was moved, and the rocks were rent, and the graves opened. Ambrosius. Neque etiam mirum est si laudes domini contra naturam suam saxa respondeant, quem scopulis duriores praedicant peremptores, scilicet turba post exiguum crucifixura Deum, negans affectibus quem vocibus confitetur: aut fortasse, quia obmutescentibus Iudaeis post domini passionem, vivi erant secundum Petrum lapides clamaturi. AMBROSE; Nor is it wonderful that the stones against their nature should chant forth the praises of the Lord, whom His murderers, harder than the rocks, proclaim aloud, that is, the multitude, in a little while about to crucify their God, denying Him in their hearts, whole with their mouths they confess. Or perhaps it is said; because, when the Jews were struck silent after the Lord’s Passion, the living stones, as Peter calls them, were about to cry out. Origenes in Lucam. Quando etiam nos tacemus, idest refrigescit caritas multorum, lapides clamant: potest enim Deus suscitare de lapidibus filios Abrahae. ORIGEN; When we also are silent, (that is, when the love of many wax cold,) the stones cry out, for God can from stones raise up children to Abraham. Pulchre autem turbas laudantes Deum ad descensionem montis occurrisse legimus, ut operatorem mysterii spiritualis significarent sibi venisse de caelo. AMBROSE; Rightly we read that the crowds praising God met Him at the descent of the mountain, that they might signify that the works of the heavenly mystery had come to them from heaven. Beda. Descendente etiam domino de monte olivarum, turbae descendunt: quia humiliato misericordiae auctore, necesse est eos qui misericordia indigent, eius vestigia imitari. BEDE; Again, when our Lord descends from the mount of Olives, the multitude descend also, because since the Author of mercy has suffered humiliation, it is necessary that all those who need His mercy should follow His footsteps. Lectio 5 Lecture 5 41 Et ut appropinquavit, videns civitatem flevit super illam, dicens: 41. And when he was come near, he beheld the city, and wept over it, 42 Quia si cognovisses et tu, et quidem in hac die tua, quae ad pacem tibi: nunc autem abscondita sunt ab oculis tuis. 42. Saying, If you had known, even you, at least in this your day, the things which belong to your peace! but now they are hid from your eyes. 43 Quia venient dies in te: et circumdabunt te inimici tui vallo, et circumdabunt te: et coangustabunt te undique: 43. For the days shall come upon you, that your enemies shall cast a trench about you, and compass you round, and keep you in on every side, 44 et ad terram prosternent te, et filios tuos, qui in te sunt, et non relinquent in te lapidem super lapidem: eo quod non cognoveris tempus visitationis tuae. 44. And shall lay you even with the ground, and your children within you; and they shall not leave in you one stone upon another; because you knew not the time of your visitation. Origenes in Lucam. Omnes beatitudines quas locutus est Iesus in Evangelio suo, firmat exemplo; sicut quod dixerat: beati mites, probat dicens: discite a me quia mitis sum; et quia dixerat: beati flentes, ipse quoque flevit super civitatem; unde dicitur et ut appropinquavit, videns civitatem, flevit super illam. ORIGEN; All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city. Cyrillus. Miserebatur enim eorum Christus, qui omnes homines vult salvari: quod nobis non patuisset, nisi per aliquod humanum fieret evidens: effusae enim lacrymae sunt signa tristitiae. CYRIL; For Christ had compassion upon the Jews, who wills that all men should be saved. Which had not been plain to us, were it not revealed by a certain mark of His humanity. For tears poured forth are the tokens of sorrow. Gregorius in Evang. Flevit igitur pius redemptor ruinam perfidae civitatis, quam ipsa civitas sibi non cognoscebat esse venturam; unde subditur dicens: quia si cognovisses et tu: subaudi: fleres, quae modo, quia nescis quod imminet, exultas; unde subditur et quidem in hac die tua, quae ad pacem tibi. Cum enim carnis se voluptatibus daret in die sua, quae ad pacem ei esse poterant habebat. Cur vero bona praesentia ad pacem habuerit, manifestatur cum subditur nunc autem abscondita sunt ab oculis tuis. Si enim a cordis eius oculis mala quae imminerent, abscondita non essent, laeta in praesentibus prosperis non fuisset; unde mox eius poena, quae imminebat, adiuncta est, cum sequitur quia venient dies in te. GREG. The merciful Redeemer wept then over the fall of the false city, which that city itself knew not was about to come upon it. As it is added, saying, If you had known, even you (we may here understand) would weep. You who now rejoice, for you know not what is at hand. It follows, at least in this your day. For when she gave herself up to carnal pleasures, she had the things which in her day might be her peace. But why she had present goods for her peace, is explained by what follows, But now they are hidden from your eyes. For if the eyes of her heart had not been hidden from the future evils which were hanging over her, she would not have been joyful in the prosperity of the present. Therefore He shortly added the punishment which was near at hand, saying, For the days shall come upon you.