Hilarius in Matth Mystice vero, quod praesente sponso ieiunandi necessitatem discipulis non esse respondet, praesentiae suae gaudium, et sacramentum sancti cibi edocet, quo nemo se praesente (idest, in conspectu mentis Christum continens) indigebat; ablato autem se, ieiunaturos esse dicit; quia omnes non credentes resurrexisse Christum, habituri non essent cibum vitae. In fide enim resurrectionis sacramentum panis caelestis accipitur. Hilary Figuratively, this His answer, that while the Bridegroom was present with them, His disciples needed not to fast, teaches us the joy of His presence, and the sacrament of the holy food, which none shall lack, while He is present, that is, while one keeps Christ in the eye of the mind. He says, they shall fast when He is taken away from them, because all who do not believe that Christ is risen, shall not have the food of life. For in the faith of the resurrection the sacrament of the heavenly bread is received. Hieronymus Vel cum propter peccata a nobis recesserit, tunc indicendum est ieiunium, tunc luctus est recipiendus. Jerome Or, when He has departed from us for our sins, then is a fast to be proclaimed, then is mourning to be put on. Hilarius (ut supra) Ponit etiam exempla, quibus ostendit, infirmatas vetustate peccatorum et animas et corpora novae gratiae sacramenta non capere. Hilary By these examples He shows that neither our souls nor bodies, being so weakened by inveteracy of sin, are capable of the sacraments of the new grace. Rabanus Cum autem datae sint diversae similitudines ad idem, differunt tamen: vestis enim qua foris tegimur, opera bona significat, quae foris agimus; vinum quo intus reficimur, fervor est fidei et caritatis, quo intus reformamur. Rabanus The different comparisons all refer to the same thing, and yet are they different; the garment by which we are covered abroad signifies our good works, which we perform when we are abroad; the wine with which we are refreshed within is the fervor of faith and charity, which creates us anew within. Lectio 4 Lecture 4 18 Haec illo loquente ad eos, ecce princeps unus accessit, et adorabat eum, dicens: Domine, filia mea modo defuncta est: sed veni, impone manum tuam super eam, et vivet. 18. While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, “My daughter is even now dead: but come and lay thy hand upon her, and she shall live.” 19 Et surgens Iesus, sequebatur eum, et discipuli eius. 19. And Jesus arose, and followed him, and so did his disciples. 20 Et ecce mulier, quae sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius. 20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment; 21 Dicebat enim intra se: Si tetigero tantum vestimentum eius, salva ero. 21. For she said within herself, “If I may but touch his garment, I shall be whole.” 22 At Iesus conversus, et videns eam, dixit: Confide, filia, fides tua te salvam fecit. Et salva facta est mulier ex illa hora. 22. But Jesus turned him about, and when he saw her, he said, “Daughter, be of good comfort; thy faith hath made thee whole.” And the woman was made whole from that hour. Chrysostomus in Matth Post sermones opus adiunxit, in quo amplius Pharisaei obstruerentur eo quod qui advenit ad miraculum petendum, archisynagogus erat, et luctus magnus, quia puella unigenita erat, et duodecim annorum, quando incipit esse flos aetatis; et ideo dicitur haec illo loquente ad eos, ecce princeps unus accessit. Chrys., Hom., xxxi After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; “While he spake these things unto them, behold, there came one of their chief men unto him.” Augustinus de Cons. Evang Dicunt autem hoc et Marcus et Lucas, sed ab isto ordine iam recedunt: eo enim loco hoc inserunt ubi post expulsa Daemonia, et in porcos missa, transfretando redit a regione Gerasenorum. Et per hoc quod Marcus dicit, intelligendum est hoc factum esse postquam venit rursus trans fretum; sed quantum post, non apparet. Nisi autem fuisset aliquod intervallum, non esset quando fieret quod narrat Matthaeus in convivio domus suae. Post hoc factum continuo sequitur de archisynagogi filia. Si enim loquente eo de panno novo, accessit princeps, nihil aliud factorum dictorumque eius interpositum est; in narratione autem Marci patet locus ubi alia interponi potuerunt. Similiter autem et Lucas non renititur Matthaeo: quod enim adiunxit: et ecce vir cui nomen erat Iairus, non continuo accipiendum est factum, sed post illud de convivio publicanorum, ut narrat Matthaeus dicens haec illo loquente ad eos, ecce princeps unus, scilicet Iairus archisynagogus, accessit et adorabat eum dicens: domine, filia mea modo defuncta est. Considerandum est autem, ne repugnare videatur, quod alii duo Evangelistae morti iam proximam, non tamen mortuam eam dicant, usque adeo ut dicant venisse postea qui mortuam enuntiarent: et ob hoc non debere vexari magistrum: intelligendum est enim brevitatis causa Matthaeum hoc potius dicere voluisse, rogatum dominum esse ut faceret, quod ipsum fecisse manifestum est, ut scilicet et mortuam suscitare. Attendit enim non verba patris de filia sua, sed, quod potissimum est, voluntatem. Ita enim desperaverat ut potius eam vellet reviviscere, non credens vivam posse inveniri, quam morientem reliquerat. Duo itaque posuerunt quid dixerit Iairus; Matthaeus autem quid voluerit atque cogitaverit. Sane si quisquam illorum duorum patrem ipsum commemorasset dixisse, ut non vexaretur Iesus, quod puella mortua fuisset, repugnarent eius cogitationi verba quae posuit Matthaeus. Nunc vero non legitur quod suis nuntiantibus ille consenserit. Hinc autem rem pernecessariam discimus: nihil in cuiusque verbis debere inspicere nisi voluntatem, cui debent verba servire; nec mentiri quemquam, si aliis verbis dixerit quod ille voluerit cuius verba non dicit. Aug., De Cons. Evan., ii, 28 This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the daemons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue’s daughter. If the ruler came to Him while He was yet speaking that of the new patch, and the new wine, then no other act of speech of his intervened. And in Mark’s account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, “And behold a man, whose name was Jairus,” (Matt 8:41) is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. “While he spake these things unto them, behold, one of their chief men,” namely, Jairus, the ruler of the synagogue, “came to him, and worshipped him, saying, Lord, my daughter is even now dead.” It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, “She is dead, trouble not the Master,” for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called in life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus’ words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man’s words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man’s meaning in words other than those actually used. Chrysostomus in Matth Vel hoc quod princeps dixit de morte puellae est augere calamitatem. Etenim consuetudo est rogantibus extollere sermone propria mala, et amplius aliquid eo quod est dicere, ut magis attrahant eos quibus supplicant; unde subiungit sed veni, impone manum super eam, et vivet. Vide autem eius crassitiem. Duo enim expetit a Christo: et accedere ipsum, et manum imponere. Hoc etiam Syrus ille Naaman a propheta expetebat. Etenim et visu indigent et sensibilibus rebus qui crassius dispositi erant. Chrys. Or; The ruler says, she is dead, exaggerating his calamity. As it is the manner of those that prefer a petition to magnify their distress, and to represent them as something more than they really are, in order to gain the compassion of those to whom they make supplication; whence he adds, “But come and lay thy hand upon her, and she shall live.” See his dullness. He begs two things of Christ, to come, and to lay His hand upon her. This was what Naaman the Syrian required of the Prophet. For they who are constituted thus hard of heart have need of sight and things sensible. Remigius Miranda est autem pariter atque imitanda domini humilitas et mansuetudo: nam mox ut rogatus est, rogantem coepit sequi; unde subdit et surgens Iesus sequebatur eum. Hic subditos et praelatos pariter instruxit: subditus exemplum obedientiae reliquit, praelatis vero instantiam et sollicitudinem docendi demonstravit: ut quotiescumque audierint aliquem mortuum in anima statim adesse studeant. Et cum eo ibant discipuli eius. Remig. We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked: “And Jesus rose, and followed him.” Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shows how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; “And his disciples went with him.” Chrysostomus in Matth Et Marcus quidem et Lucas dicunt, quoniam tres accepit discipulos, scilicet Petrum, Iacobum et Ioannem: Matthaeum autem non assumpsit, ampliorem ei concupiscentiam immittens, et quia imperfectius adhuc dispositus erat; propter hoc enim illos honorat, ut alii similes illis efficiantur. Sufficiebat enim interim Matthaeo videre ea quae facta sunt circa sanguinis fluxum patientem, de qua subditur et ecce mulier quae sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius. Chrys. Mark and Luke say that He took with Him three disciples only, namely, Peter, James, and John; He took not Matthew, to quicken his desires, and because he was yet not perfectly minded; and for this reason He honours these three, that others may become like-minded. It was enough meanwhile for Matthew to see the things that were done respecting her that had the issue of blood, concerning whom it follows; “And behold, a woman who had suffered an issue of blood twelve years, came behind and touched the hem of his garment.” Hieronymus Haec autem mulier sanguine fluens, non in domo, non in urbe accedit ad dominum quia iuxta legem urbibus excludebatur; sed in itinere ambulante domino; ut dum pergit ad aliam, alia curaretur. Jerome This woman that had the flux came to the Lord not in the house, nor in the town, for she was excluded from them by the Law, but by the way as He walked; thus as He goes to heal one woman, another is cured. Chrysostomus in Matth Ideo autem non libera propalatione ad Christum venit, quia verecundabatur propter passionem, immundam se existimans: etenim apud legem multa immunditia aestimabatur esse haec passio; propter hoc latet et occultatur. Chrys. She came not to Christ with an open address through shame concerning this her disease, believing herself unclean; for in the Law this disease was esteemed highly unclean. For this reason she hides herself. Remigius In quo laudanda est eius humilitas; quia non ad faciem accessit, sed retro, et indignam se iudicavit pedes domini tangere; et non plenitudinem vestimenti tetigit, sed tantummodo fimbriam: habuit enim dominus fimbriam iuxta legis praeceptum. Pharisaei etiam fimbrias habebant, quas magnificabant, in quibus etiam spinas appendebant. Sed fimbriae domini non habebant vulnerare, sed potius sanare; et ideo sequitur dicebat enim intra se: quia si tetigero tantum vestimentum eius, salva ero: in quo fides eius admiranda est, quia desperans de salute medicorum in quos sua erogaverat, ut Marcus dicit, intellexit caelestem adesse medicum, et in eo totam suam intentionem collocavit, et ideo salvari promeruit; unde sequitur at Iesus conversus et videns eam, dixit: confide, filia: fides tua te salvam fecit. Remig. In which her humility must be praised, that she came not before His face, but behind, and judged herself unworthy to touch the Lord’s feet, yea, she touched not His whole garment, but the hem only; for the Lord wore a hem according to the command of the Law. So the Pharisees also wore hems which they made large, and in some they inserted thorns. But the Lord’s hem was not made to wound, but to heal. And therefore it follows, “For she said within herself, If I can but touch his garment, I shall be made whole.” How wonderful her faith, that though she despaired of health from the physicians, on whom notwithstanding she had exhausted her living, she perceived that a heavenly Physician was at hand, and therefore bent her whole soul on Him; whence she deserved to be healed; “But Jesus turning and seeing her, said, “Be of good cheer, daughter, thy faith hath made thee whole.” Rabanus Quid est quod eam confidere iussit, quae si fidem non haberet, salutem ab eo non quaereret? Sed robur et perseverantiam fidei ab ea expostulavit, ut ad certam et veram perveniat salutem. Rabanus What is this that He bids her, “Be of good cheer,” seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation. Chrysostomus in Matth Vel quia formidolosa erat haec mulier, propter hoc ait confide. Et filiam eam vocat, quia fides eam filiam fecerat. Chrys. Or because the woman was fearful, therefore He said, “Be of good cheer.” He calls her “daughter,” for her faith had made her such. Hieronymus Non autem dixit: quia fides tua te salvam factura est; sed salvam fecit: in eo enim quod credidisti, iam salva facta es. Jerome He said not, Thy faith shall make thee whole, but, “hath made thee whole;” for in that thou hast believed, thou art already made whole. Chrysostomus in Matth Nondum tamen perfectam de Christo opinionem habebat, quia nequaquam aestimasset eum latere; sed Christus non dimisit eam latere, non quasi gloriam concupiscens, sed multorum causa. Primo enim solvit timorem mulieris, ne a conscientia pungatur, quasi donum furatura; secundo eam emendat de hoc quod aestimat se latere; tertio omnibus fidem eius ostendit, ut eam aemulentur; quarto dedit in hoc signum, quod monstravit se nosse omnia, non minus eo quod fontem sanguinis siccavit, de quo sequitur et salva facta est mulier ex illa hora. Chrys. She had not yet a perfect mind respecting Christ, or she would not have supposed that she could be hid from Him; but Christ would not suffer her to go away unobserved, not that He sought fame, but for many reasons. First, He relieves the woman’s fear, that she should not be pricked in her conscience as though she had stolen this boon; second, He corrects her error in supposing she could be hid from Him; third, He displays her faith to all for their imitation; and fourth, He did a miracle, in that He showed He knew all things, no less than in drying the fountain of her blood. It follows, “And the woman was made whole from that hour.” Glossa Intelligendum est ex illa hora ex qua tetigit fimbriam; non ex illa hora ex qua Iesus conversus est ad eam: iam enim salva facta erat, ut alii Evangelistae manifeste ostendunt et ex verbis domini perpendi potest. Gloss., ap. Anselm This must be understood as the time in which she touched the hem of His garment, not in which Jesus turned to her; for she was already healed, as the other Evangelists testify, and as may be inferred from the Lord’s words. Hilarius. In Matth In quo magna virtutis dominicae admiratio est; cum potestas intra corpus manens, rebus caducis efficientiam adderet sanitatis, et usque in vestium fimbrias operatio divina procederet: non enim comprehensibilis erat Deus, ut corpore clauderetur. Assumptio namque corporis non naturam virtutis inclusit, sed ad redemptionem nostram fragilitatem corporis virtus assumpsit. Mystice autem princeps hic lex esse intelligitur, quae dominum orat ut plebi, quam ipsa Christo, eius adventus expectatione praedicata, nutrierat, vitam mortuae reddat. Hilary Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. Figuratively, this ruler is to be understood as the Law, which prays the Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for. Rabanus Vel archisynagogus signat Moysen, et dicitur Iairus, idest illuminans, sive illuminaturus, quia accepit verba vitae dare nobis, et per hoc cunctos illuminat ipse a spiritu sancto illuminatus. Filia igitur archisynagogi, idest ipsa synagoga, velut duodecimo aetatis anno, idest tempore pubertatis, postquam spiritualem sobolem Deo generare debebat, errorum languore consternata est. Ad hanc ergo principis filiam dum properat Dei verbum, ut salvos faceret filios Israel, sancta Ecclesia ex gentibus congregata, quae interiorum lapsu criminum deperibat, paratam aliis fide percepit sanitatem. Notandum autem, quod dum archisynagogi filia sit duodennis, et mulier haec ab annis duodecim sanguine fluxit, eo tempore quo haec nata est, illa coepit infirmari: una enim pene saeculi aetate et synagoga ex patriarchis coepit nasci, et gentium exterarum natio idololatriae sanie foedari. Nam fluxus sanguinis bifariam potest intelligi: hoc est super idololatriae pollutione, et super his quae carnis et sanguinis delectatione geruntur: et sic quamdiu synagoga viguit, laboravit Ecclesia; sed illorum delicto salus gentibus facta est. Accedit autem et tangit dominum Ecclesia, cum ei per fidem appropinquat. Rabanus, part. e Beda Or; The ruler of the synagogue signifies Moses; he is named Jairus, ‘illuminating,’ or, ‘that shall illuminate,’ because he received the words of life to give to us, and by them enlighten all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While when the Word of God is hastening to this ruler’s daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler’s daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith. Glossa Credidit, dixit, tetigit, quia his tribus fide, verbo et opere omnis salus acquiritur. She believes, spake her belief, and touched, for by these three things, faith, word and deed, all salvation is gained. Rabanus Accedit autem retro, sive iuxta hoc quod ipse ait: si quis mihi ministrat, me sequatur, sive quia praesentem dominum in carne non videns, peractis iam sacramentis incarnationis illius, ad agnitionis eius gratiam pervenit. Unde et fimbriam vestimenti tangit; quia cum Christum in carne gentilis populus non vidisset, verba incarnationis recepit. Vestimentum enim Christi dicitur mysterium incarnationis eius, quo divinitas induta est; fimbriae vestimenti, verba de incarnatione eius dependentia. Non autem vestem, sed fimbriam tangit; quia non vidit in carne dominum, sed suscepit per apostolos incarnationis verbum. Beatus qui extremam partem verbi fide tangit. Non autem in urbe, sed in itinere pergente domino sanatur; unde apostoli: quia indignos vos iudicatis vita aeterna, ecce convertimur ad gentes. Gentilitas autem ex hora dominici adventus coepit habere salutem. She came behind Him, as He spake, “If any one serve me, let him follow me;” (John 12:26) or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, “Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.” (Acts 13:46) And from the time of the Lord’s coming the Gentiles began to be healed. Lectio 5 Lecture 5 23 Et cum venisset Iesus in domum principis, et vidisset tibicines et turbam tumultuantem, dicebat: 23. And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise, 24 Recedite: non est enim mortua puella, sed dormit. Et deridebant eum. 24. He said unto them, “Give place; for the maid is not dead, but sleepeth.” And they laughed him to scorn. 25 Et cum eiecta esset turba, intravit: et tenuit manum eius, et surrexit puella. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 Et exiit fama haec in universam terram illam. 26. And the fame hereof went abroad into all that land. Glossa Post mulieris haemorrhoissae curationem, sequitur de mortuae suscitatione, cum dicitur et cum venisset Iesus in domum principis, et cetera. Gloss., non occ. After the healing of the woman with the issue of blood, follows the raising of the dead; “And when Jesus was come into the ruler’s house.” Chrysostomus in Matth Considerandum est autem, quod propter hoc tardius vadit, et plura loquitur mulieri curatae, ut permittat mori puellam, et sic manifesta fiat resurrectionis demonstratio. Et similiter in Lazaro usque ad tertiam diem mansit. Sequitur et cum vidisset tibicines et turbam tumultuantem: quod est mortis demonstratio. Chrys. We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. “And when he saw the minstrels and the people making a noise;” this was a proof of her death. Ambrosius super Lucam More enim veteri tibicines ad excitandos luctus in mortuis ferebantur adhiberi. Ambrose., Ambrosiaster, in Luc., 8, 52 For by the ancient custom minstrels were engaged to make lamentation for the dead. Chrysostomus in Matth Sed Christus tibias universas proiecit; parentes autem puellae introduxit, ne posset dici, quod aliter curavit; sed et ante suscitationem puellae sermone spem erigit: unde sequitur dicebat: recedite, non est enim mortua puella, sed dormit. Chrys. But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, “And he said, Give place: for the maid is not dead, but sleepeth.”