Christus Deum Esse Professus
Christ Professed as God
Negotio signae Pharisaeis
Denial of a sign to the Pharisees
16:1 Et accesserunt ad eum Pharisaei et Sadducaei tentantes, et rogaverunt eum, ut signum de caelo ostenderet eis. [n. 1354]
16:1 And there came to him the Pharisees and Sadducees to tempt him, and they asked him to show them a sign from heaven. [n. 1354]
16:2 At ille respondens ait illis: facto vespere dicitis: serenum erit, rubicundum est enim caelum: [n. 1356]
16:2 But he answered and said to them: when it is evening, you say: it will be fair weather, for the sky is red. [n. 1356]
16:3 et mane: hodie tempestas: rutilat enim triste caelum. Faciem ergo caeli diiudicare nostis, signa autem temporum non potestis scire? [n. 1356]
16:3 And in the morning: today there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky; can you not know the signs of the times? [n. 1356]
16:4 Generatio mala et adultera signum quaerit, et signum non dabitur ei, nisi signum Ionae prophetae. Et, relictis illis, abiit. [n. 1360]
16:4 A wicked and adulterous generation seeks after a sign, and a sign will not be given to it, except the sign of Jonah the prophet. And he left them, and went away. [n. 1360]
16:5 Et cum venissent discipuli eius trans fretum, obliti sunt panes accipere. [n. 1363]
16:5 And when his disciples had crossed over the water, they had forgotten to take bread. [n. 1363]
16:6 Qui dixit illis: intuemini et cavete a fermento Pharisaeorum et Sadducaeorum. [n. 1364]
16:6 He said to them: take heed and beware of the leaven of the Pharisees and Sadducees. [n. 1364]
16:7 At illi cogitabant intra se dicentes: quia panes non accepimus? [n. 1365]
16:7 But they thought within themselves, saying: because we have taken no bread. [n. 1365]
16:8 Sciens autem Iesus dixit: quid cogitatis inter vos modicae fidei, quia panes non habetis? [n. 1366]
16:8 And Jesus knowing it, said: why do you think within yourselves, O you of little faith, that you have no bread? [n. 1366]
16:9 Nondum intellegitis, neque recordamini quinque panum et quinque milium hominum, et quot cophinos sumpsistis? [n. 1366]
16:9 Do you not yet understand, do you neither remember the five loaves among five thousand men, and how many baskets you took up? [n. 1366]
16:10 Neque septem panum, et quattuor milium hominum, et quot sportas sumpsistis? [n. 1366]
16:10 Nor the seven loaves among four thousand men, and how many baskets you took up? [n. 1366]
16:11 Quare non intellegitis, quia non de pane dixi vobis: cavete a fermento Pharisaeorum et Sadducaeorum? [n. 1366]
16:11 Why do you not understand that it was not concerning bread that I said to you: beware of the leaven of the Pharisees and Sadducees? [n. 1366]
16:12 Tunc intellexerunt, quia non dixerit cavendum a fermento panum, sed a doctrina Pharisaeorum et Sadducaeorum. [n. 1367]
16:12 Then they understood that he said not that they should beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. [n. 1367]
1351. Supra Dominus ostendit sufficientiam evangelicae doctrinae, quia nec observantiis legalibus indiget, item quia non solum uni populo est necessaria, hic ostendit puritatem et excellentiam.
1351. Above, the Lord showed the sufficiency of the evangelical teaching, because it does not need the legal observances, and also because it is necessary for not only one people; here he shows its purity and excellence.
Primo ostendit eam puram servandam ab omni traditione;
First, he shows that it should be kept pure from every tradition;
secundo per altitudinem fidei omnes opiniones humanas transvolare, ibi venit Iesus in partes Caesareae Philippi.
second, that it flies across all human opinions by the loftiness of faith, at and Jesus came into the regions of Cesarea Philippi (Matt 16:13).
Concerning the first,
primo describitur calumniosa tentatio;
first, the slanderous temptation is described;
second, he refutes it;
tertio cavendum docet.
third, he teaches that it should be avoided.
Secunda ibi at ille respondens ait illis etc.; tertia ibi et cum venissent discipuli eius trans fretum et cetera.
The second is at but he answered and said to them; the third, at and when his disciples had crossed over the water.
Concerning the first,
primo commemorat locum;
first, he recalls the place;
secundo ponitur tentativa interrogatio.
second, the tempters’ question is set down.
1352. Notandum quod sicut supra quando paverat de quinque panibus turbas, dimisit, et sic hic.
1352. One should notice that just as above, when he sent the crowds away after he had fed them from the five loaves, so also here.
In hoc primo datur exemplum praedicatoribus quando non se ingerant, sed revertantur; Iob XXXIX, 5 de onagro: quis dimisit onagrum liberum, et vincula eius quis solvit? et cetera.
In this first an example is given to preachers, that they not thrust themselves in, but turn back; concerning a wild ass: who has sent out the wild ass free, and who has loosed his bonds? (Job 39:5).
1353. Ascendit in naviculam, ne sequeretur eum turba. Unde ponitur impedimentum quare non posset eum sequi. Unde ascendit in naviculam, idest in mentem quae agitatur fluctibus huius mundi, Sap. XIV, 3: quoniam dedisti in mari viam, et inter fluctus semitam, ostendens quod debet ibi intrare, ut ibi requiescat. Et venit in fines Magedan. Magedan ‘poma’ interpretatur et per hunc locum Sacra Scriptura significatur, ubi poma simul cum aliis fructibus crescunt; Cant. VI, 10: descendi ut viderem poma convallium.
1353. He went up into a boat (Matt 15:39), lest the crowd should follow him. Hence an impediment is set up, which is why they could not follow him. Hence, he went up into a boat, i.e., into the mind which is tossed about with the waves of this world, you have made a way even in the sea, and a most sure path among the waves (Wis 14:3), showing that one should enter there, and there find rest. And came into the coasts of Magedan. Magedan is interpreted ‘apple,’ and this place signifies the Holy Scriptures, where the apple grows together with the other fruits; I went down into the garden of nuts, to see the apples of the valleys (Song 6:10).
1354. Sequitur tentativa interrogatio et accesserunt Pharisaei et Sadducaei tentantes, et rogaverunt eum. Eccli. XIX, 23: est qui nequiter se humiliat, et interiora eius plena sunt dolo. Ut signum de caelo ostenderet eis. Et petierunt signum de caelo. Habetur Io. VI, 49: patres vestri manducaverunt manna in deserto, unde panem de caelo dedit eis. Et I Cor. I, v. 22: Iudaei signa petunt. Et in Ps. LXXIII, v. 9: signa nostra non vidimus et cetera.
1354. There follows the tempters’ question: and there came to him the Pharisees and Sadducees to tempt him: and they asked him. There is one that humbles himself wickedly, and his interior is full of deceit (Sir 19:23). To show them a sign from heaven. And they ask for a sign from heaven. It is written in John, your fathers ate manna in the desert (John 6:49), hence he gave them bread from heaven. And, the Jews require signs (1 Cor 1:22). And, our signs we have not seen (Ps 73:9).
1355. Tunc reprehendit eos, et primo de ignavia ad credendum divina. Si enim aliquis defectum habet ex natura sensuum, excusationem habet; sed cum habet sapientiam in terrenis, et ignaviam in spiritualibus, reprehendendus est; Sap. XIII, 1: vani sunt omnes filii hominum, in quibus non est scientia Dei. Et
1355. Then he reproaches them, and first, for laziness in believing divine things. For if someone has a defect from the nature of the senses, he has an excuse; but when he has wisdom in earthly things, and laziness in spiritual things, he is to be reproached. But all men are vain, in whom there is not the knowledge of God (Wis 13:1). And
primo ostendit solertiam in terrenis;
first, he points out their cleverness in earthly things;
secundo ignaviam in spiritualibus.
second, their laziness in spiritual things.
1356. Dicit ergo at ille respondens ait: vespere facto et cetera. Hoc habet sensum litteralem et mysticum.
1356. It says then, but he answered and said to them: when it is evening. This has a literal sense, and a mystical one.
Litteralem, quia ex aliqua dispositione poterant cognoscere signum serenitatis. Dicitis: serenum erit: rubicundum est enim caelum. Item tempestatis, quia dicitis hodie erit tempestas: rutilat enim triste caelum, quia tristitiam designat. Quando enim aer est turbidus, non sunt homines ita laeti. Rubedo enim serotina est signum serenitatis. Ratio est, secundum Philosophum, ex diffusione radiorum solis super vapores. Quando enim vapores sunt multi, tunc radii non possunt penetrare, et tunc fit color niger in aere; quando vero subtiles, penetrant. Sed quando quod est igneum dominatur, tunc apparet color rubeus, ut apparet in flamma, quia cum magis elevatur, magis apparet rubedo in ea. Ideo significatur quod vapores non sunt multi, et significatur serenitas. Sed cum mane aliquando resolvitur in rorem, vel in pluviam, est signum tempestatis.
The literal, that from a certain arrangement they could recognize the sign of fair weather. You say, it will be fair weather, for the sky is red. Likewise of a storm, for you say, today there will be a storm, for the sky is red and lowering, since it indicates sorrow. For when the air is disturbed, men are not joyful. For redness in the evening is a sign of fair weather. The reason, according to the Philosopher, is the diffusion of the sun’s rays over the vapors. For when there are many vapors, then the rays cannot penetrate, and then the air becomes black; but when the vapors are thin, they penetrate. But when what is fiery dominates, then the color red appears, as it appears in flames, because when it is more lifted up, the red appears in it more. Therefore it indicates that there are not many vapors, and indicates fair weather. But when it is resolved into dew or rain in the morning, it is a sign of a storm.