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* Footnotes
- A.D. 32.
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Matthew
13:53
And it came to pass: when Jesus had finished these parables, he passed from thence.
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Luke
4:16
And he came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath day: and he rose up to read.
*H And going out from thence, he went into his own country; and his disciples followed him.
Ver. 1. After the miracles that Christ had performed, though he was not ignorant how much they despised him, yet that there might be no excuse for their disbelief, he condescended to return to them. Theophylactus.
*Lapide
. Going out from thence , i.e ., from Capernaum, where He raised Jairus' daughter. He went into His own country , i.e ., to Nazareth, where He was brought up.*Lapide
. They were in admiration at His doctrine : literally, they admired in His doctrine. This is a Hebraism. For the Hebrews use ב as a preposition of contact either corporal or mental in the place of an accusative. Thus they say, I touch in the hand, instead of, I touch the hand; I believe in God , instead of, I believe God ; I admire in wisdom , for I admire wisdom.* Footnotes
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John
6:42
And they said: Is not this Jesus, the son of Joseph, whose father and mother we know? How then saith he: I came down from heaven?
*H Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? And they were scandalized in regard of him.
Ver. 3. S. Matt. relates that they asked: Is not this the son of the carpenter? It is not improbable that both questions were asked; it was certainly very natural to take him for a carpenter, who was the son of one. S. Austin. — They were scandalized at his lowly birth and humble parentage. Hence Jesus Christ takes occasion to expose the malice and envy of the Jews, in refusing him, and to shew that the Gentiles would more esteem him. See Luke iv. 25, and John i.
* Footnotes
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Matthew
13:57
And they were scandalized in his regard. But Jesus said to them: A prophet is not without honour, save in his own country, and in his own house.
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Luke
4:24
And he said: Amen I say to you that no prophet is accepted in his own country.
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John
4:44
For Jesus himself gave testimony that a prophet hath no honour in his own country.
*Lapide
. And He could not do any miracles there. Could not , i.e., would not , because He did not think it proper to give what was holy to dogs, that is, to force His miracles upon unbelieving and ungrateful citizens. So could not is used for would not (Gen. xxxvii. 4, and John vii. 7). "Because," says Victor of Antioch on this passage, "two things must coincide for the attaining of health, namely, the faith of those who need healing, and the power of him who will heal; therefore, if either of these be wanting, the blessing of a cure will not readily be attained."* Summa
*S Part 4, Ques 43, Article 2
[III, Q. 43, Art. 2]
Whether Christ Worked Miracles by Divine Power?
Objection 1: It would seem that Christ did not work miracles by Divine power. For the Divine power is omnipotent. But it seems that Christ was not omnipotent in working miracles; for it is written (Mk. 6:5) that "He could not do any miracles there," i.e. in His own country. Therefore it seems that He did not work miracles by Divine power.
Obj. 2: Further, God does not pray. But Christ sometimes prayed when working miracles; as may be seen in the raising of Lazarus (John 11:41, 42), and in the multiplication of the loaves, as related Matt. 14:19. Therefore it seems that He did not work miracles by Divine power.
Obj. 3: Further, what is done by Divine power cannot be done by the power of any creature. But the things which Christ did could be done also by the power of a creature: wherefore the Pharisees said (Luke 11:15) that He cast out devils "by Beelzebub the prince of devils." Therefore it seems that Christ did not work miracles by Divine power.
_On the contrary,_ our Lord said (John 14:10): "The Father who abideth in Me, He doth the works."
_I answer that,_ as stated in the First Part (Q. 110, A. 4), true miracles cannot be wrought save by Divine power: because God alone can change the order of nature; and this is what is meant by a miracle. Wherefore Pope Leo says (Ep. ad Flav. xxviii) that, while there are two natures in Christ, there is "one," viz. the Divine, which shines forth in miracles; and "another," viz. the human, "which submits to insults"; yet "each communicates its actions to the other": in as far as the human nature is the instrument of the Divine action, and the human action receives power from the Divine Nature, as stated above (Q. 19, A. 1).
Reply Obj. 1: When it is said that "He could not do any miracles there," it is not to be understood that He could not do them absolutely, but that it was not fitting for Him to do them: for it was unfitting for Him to work miracles among unbelievers. Wherefore it is said farther on: "And He wondered because of their unbelief." In like manner it is said (Gen. 18:17): "Can I hide from Abraham what I am about to do?" and Gen. 19:22: "I cannot do anything till thou go in thither."
Reply Obj. 2: As Chrysostom says on Matt. 14:19, "He took the five loaves and the two fishes, and, looking up to heaven, He blessed and brake: It was to be believed of Him, both that He is of the Father and that He is equal to Him . . . Therefore that He might prove both, He works miracles now with authority, now with prayer . . . in the lesser things, indeed, He looks up to heaven"--for instance, in multiplying the loaves--"but in the greater, which belong to God alone, He acts with authority; for example, when He forgave sins and raised the dead."
When it is said that in raising Lazarus He lifted up His eyes (John 11:41), this was not because He needed to pray, but because He wished to teach us how to pray. Wherefore He said: "Because of the people who stand about have I said it: that they may believe that Thou hast sent Me."
Reply Obj. 3: Christ cast out demons otherwise than they are cast out by the power of demons. For demons are cast out from bodies by the power of higher demons in such a way that they retain their power over the soul: since the devil does not work against his own kingdom. On the other hand, Christ cast out demons, not only from the body, but still more from the soul. For this reason our Lord rebuked the blasphemy of the Jews, who said that He cast out demons by the power of the demons: first, by saying that Satan is not divided against himself; secondly, by quoting the instance of others who cast out demons by the Spirit of God; thirdly, because He could not have cast out a demon unless He had overcome Him by Divine power; fourthly, because there was nothing in common between His works and their effects and those of Satan; since Satan's purpose was to "scatter" those whom Christ "gathered" together [*Cf. Matt. 12:24-30; Mk. 3:22; Luke 11:15-32]. _______________________
THIRD
*S Part 4, Ques 84, Article 4
[III, Q. 84, Art. 4]
Whether the Imposition of the Priest's Hands Is Necessary for This Sacrament?
Objection 1: It would seem that the imposition of the priest's hands is necessary for this sacrament. For it is written (Mk. 16:18): "They shall lay hands upon the sick, and they shall recover." Now sinners are sick spiritually, and obtain recovery through this sacrament. Therefore an imposition of hands should be made in this sacrament.
Obj. 2: Further, in this sacrament man regains the Holy Ghost Whom he had lost, wherefore it is said in the person of the penitent (Ps. 1:14): "Restore unto me the joy of Thy salvation, and strengthen me with a perfect spirit." Now the Holy Ghost is given by the imposition of hands; for we read (Acts 8:17) that the apostles "laid their hands upon them, and they received the Holy Ghost"; and (Matt. 19:13) that "little children were presented" to our Lord, "that He should impose hands upon them." Therefore an imposition of hands should be made in this sacrament.
Obj. 3: Further, the priest's words are not more efficacious in this than in the other sacraments. But in the other sacraments the words of the minister do not suffice, unless he perform some action: thus, in Baptism, the priest while saying: "I baptize thee," has to perform a bodily washing. Therefore, also while saying: "I absolve thee," the priest should perform some action in regard to the penitent, by laying hands on him.
_On the contrary,_ When our Lord said to Peter (Matt. 16:19): "Whatsoever thou shalt loose on earth," etc., He made no mention of an imposition of hands; nor did He when He said to all the apostles (John 20:13): "Whose sins you shall forgive, they are forgiven them." Therefore no imposition of hands is required for this sacrament.
_I answer that,_ In the sacraments of the Church the imposition of hands is made, to signify some abundant effect of grace, through those on whom the hands are laid being, as it were, united to the ministers in whom grace should be plentiful. Wherefore an imposition of hands is made in the sacrament of Confirmation, wherein the fulness of the Holy Ghost is conferred; and in the sacrament of order, wherein is bestowed a certain excellence of power over the Divine mysteries; hence it is written (2 Tim. 1:6): "Stir up the grace of God which is in thee, by the imposition of my hands."
Now the sacrament of Penance is ordained, not that man may receive some abundance of grace, but that his sins may be taken away; and therefore no imposition of hands is required for this sacrament, as neither is there for Baptism, wherein nevertheless a fuller remission of sins is bestowed.
Reply Obj. 1: That imposition of hands is not sacramental, but is intended for the working of miracles, namely, that by the contact of a sanctified man's hand, even bodily infirmity might be removed; even as we read of our Lord (Mk. 6:5) that He cured the sick, "laying His hands upon them," and (Matt. 8:3) that He cleansed a leper by touching him.
Reply Obj. 2: It is not every reception of the Holy Ghost that requires an imposition of hands, since even in Baptism man receives the Holy Ghost, without any imposition of hands: it is at the reception of the fulness of the Holy Ghost which belongs to Confirmation that an imposition of hands is required.
Reply Obj. 3: In those sacraments which are perfected in the use of the matter, the minister has to perform some bodily action on the recipient of the sacrament, e.g. in Baptism, Confirmation, and Extreme Unction; whereas this sacrament does not consist in the use of matter employed outwardly, the matter being supplied by the part taken by the penitent: wherefore, just as in the Eucharist the priest perfects the sacrament by merely pronouncing the words over the matter, so the mere words which the priest while absolving pronounces over the penitent perfect the sacrament of absolution. If, indeed, any bodily act were necessary on the part of the priest, the sign of the cross, which is employed in the Eucharist, would not be less becoming than the imposition of hands, in token that sins are forgiven through the blood of Christ crucified; and yet this is not essential to this sacrament as neither is it to the Eucharist. _______________________
FIFTH
*Lapide
. He wondered because of their unbelief. This seems to conflict with what is said in Luk 4:22 , And all bare Him record, and wondered at the gracious words which proceeded out of His mouth. I answer, that the inhabitants of Nazareth wondered, indeed, that Jesus, the son of a carpenter, their well-known neighbour, should be so wise and eloquent, and yet were incredulous with respect to His doctrine and person, that He was in very deed the Messias or Christ. And that this was so is plain from what Luke subjoins.* Footnotes
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Matthew
10:1
And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities.
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Luke
9:1
Then calling together the twelve apostles, he gave them power and authority over all devils and to cure diseases.
* Footnotes
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Acts
12:8
And the angel said to him: Gird thyself and put on thy sandals. And he did so. And he said to him: Cast thy garment about thee and follow me,
* Footnotes
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Matthew
10:14
And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.
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Luke
9:5
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.
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Acts
13:51
But they, shaking off the dust of their feet against them, came to Iconium.
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Acts
18:6
But they gainsaying and blaspheming, he shook his garments and said to them: Your blood be upon your own heads: I am clean. From henceforth I will go unto the Gentiles.
* Footnotes
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James
5:14
Is any man sick among you? Let him bring in the priests of the church and let them pray over him, anointing him with oil in the name of the Lord.
*H And they cast out many devils, and anointed with oil many that were sick, and healed them.
Ver. 13. It was usual for the Jews to prescribe oil as a proper thing to anoint the sick; but its virtue in the present instance, when used by the apostles, was not natural but supernatural, and was derived from him who sent them; because this unction always produced a certain and constant cure in those who were anointed. This miraculous gift of healing the sick with oil, which Christ conferred on his apostles, was a prelude or gradual preparation to the dignity to which he raised this unction, when he established it a perpetual rite in his holy Church. Rutter. — With oil, &c. This anointing the sick, was at least a figure of the sacrament, which Christ was pleased to institute for the spiritual relief of persons in danger of death: and which is fully expressed by S. James, in his Catholic Epistle. C. vi. The Council of Trent says this sacrament was insinuated in S. Mark, and published in the Epistle of S. James. Trid. sess. xiv. c. 1. Wi.
*Lapide
. They anointed with oil many that were sick , and healed them. Some are of opinion that this anointing was the same as that of which S. James speaks in his Epistle ( Jam 5:14 ), that is to say, the Sacrament of Extreme Unction. So Bede, Theophylact, Lyra, and others, who think that the Sacrament of Extreme Unction was at this time instituted by Christ, and that the Apostles by His command conferred it upon the sick, although they had not as yet been ordained priests. But the contrary seems more probable. 1. Because the priest alone is the minister of this sacrament; but the Apostles were not yet priests, for Christ created them priests afterwards. 2. Because the Apostles here anointed all sorts of sick persons, those not baptized, and those not about to die. But Extreme Unction is conferred only upon those who are baptized, and in danger of death. 3. All who were here anointed by the Apostles were healed. But this is not the case in Extreme Unction, which has primary reference to the health and strength of the soul. 4. Because the Council of Trent ( Sess . 14) says that the Sacrament of Extreme Unction was hinted at in S. Mark, but was commanded and promulgated to the faithful by S. James, the Lord's brother. This anointing, therefore, was a type, and as it were a prelude, of the institution of the Sacrament of Extreme Unction, not the sacrament itself. This, then, was a miraculous anointing, or a gift of miracles, bestowed upon the Apostles for a time, that they might by its means confirm their preaching of Christ. It was not the sacrament itself. So S. Genoveva and many holy authorites were wont to heal the sick by means of oil blessed by them and sent to the sick. Victor of Antioch gives the reason why they used oil rather than wine, "oil, amongst other things, assuages the affliction of labours, cherishes light, and promotes gladness." Oil, therefore, which is used in the holy anointing, signifies the mercy of God, the healing of disease, and the enlightenment of the heart. In a similar way the baptism of John was not a sacrament, but a type and prelude of the Sacrament of Baptism.* Summa
*S Part 2, Ques 108, Article 2
[I-II, Q. 108, Art. 2]
Whether the New Law Made Sufficient Ordinations About External Acts?
Objection 1: It would seem that the New Law made insufficient ordinations about external acts. Because faith that worketh through charity seems chiefly to belong to the New Law, according to Gal. 5:6: "In Christ Jesus neither circumcision availeth anything, nor uncircumcision: but faith that worketh through charity." But the New Law declared explicitly certain points of faith which were not set forth explicitly in the Old Law; for instance, belief in the Trinity. Therefore it should also have added certain outward moral deeds, which were not fixed in the Old Law.
Obj. 2: Further, in the Old Law not only were sacraments instituted, but also certain sacred things, as stated above (Q. 101, A. 4; Q. 102, A. 4). But in the New Law, although certain sacraments are instituted by Our Lord; for instance, pertaining either to the sanctification of a temple or of the vessels, or to the celebration of some particular feast. Therefore the New Law made insufficient ordinations about external matters.
Obj. 3: Further, in the Old Law, just as there were certain observances pertaining to God's ministers, so also were there certain observances pertaining to the people: as was stated above when we were treating of the ceremonial of the Old Law (Q. 101, A. 4; Q. 102, A. 6). Now in the New Law certain observances seem to have been prescribed to the ministers of God; as may be gathered from Matt. 10:9: "Do not possess gold, nor silver, nor money in your purses," nor other things which are mentioned here and Luke 9, 10. Therefore certain observances pertaining to the faithful should also have been instituted in the New Law.
Obj. 4: Further, in the Old Law, besides moral and ceremonial precepts, there were certain judicial precepts. But in the New Law there are no judicial precepts. Therefore the New Law made insufficient ordinations about external works.
_On the contrary,_ Our Lord said (Matt. 7:24): "Every one . . . that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock." But a wise builder leaves out nothing that is necessary to the building. Therefore Christ's words contain all things necessary for man's salvation.
_I answer that,_ as stated above (A. 1), the New Law had to make such prescriptions or prohibitions alone as are essential for the reception or right use of grace. And since we cannot of ourselves obtain grace, but through Christ alone, hence Christ of Himself instituted the sacraments whereby we obtain grace: viz. Baptism, Eucharist, Orders of the ministers of the New Law, by the institution of the apostles and seventy-two disciples, Penance, and indissoluble Matrimony. He promised Confirmation through the sending of the Holy Ghost: and we read that by His institution the apostles healed the sick by anointing them with oil (Mk. 6:13). These are the sacraments of the New Law.
The right use of grace is by means of works of charity. These, in so far as they are essential to virtue, pertain to the moral precepts, which also formed part of the Old Law. Hence, in this respect, the New Law had nothing to add as regards external action. The determination of these works in their relation to the divine worship, belongs to the ceremonial precepts of the Law; and, in relation to our neighbor, to the judicial precepts, as stated above (Q. 99, A. 4). And therefore, since these determinations are not in themselves necessarily connected with inward grace wherein the Law consists, they do not come under a precept of the New Law, but are left to the decision of man; some relating to inferiors--as when a precept is given to an individual; others, relating to superiors, temporal or spiritual, referring, namely, to the common good.
Accordingly the New Law had no other external works to determine, by prescribing or forbidding, except the sacraments, and those moral precepts which have a necessary connection with virtue, for instance, that one must not kill, or steal, and so forth.
Reply Obj. 1: Matters of faith are above human reason, and so we cannot attain to them except through grace. Consequently, when grace came to be bestowed more abundantly, the result was an increase in the number of explicit points of faith. On the other hand, it is through human reason that we are directed to works of virtue, for it is the rule of human action, as stated above (Q. 19, A. 3; Q. 63, A. 2). Wherefore in such matters as these there was no need for any precepts to be given besides the moral precepts of the Law, which proceed from the dictate of reason.
Reply Obj. 2: In the sacraments of the New Law grace is bestowed, which cannot be received except through Christ: consequently they had to be instituted by Him. But in the sacred things no grace is given: for instance, in the consecration of a temple, an altar or the like, or, again, in the celebration of feasts. Wherefore Our Lord left the institution of such things to the discretion of the faithful, since they have not of themselves any necessary connection with inward grace.
Reply Obj. 3: Our Lord gave the apostles those precepts not as ceremonial observances, but as moral statutes: and they can be understood in two ways. First, following Augustine (De Consensu Evang. 30), as being not commands but permissions. For He permitted them to set forth to preach without scrip or stick, and so on, since they were empowered to accept their livelihood from those to whom they preached: wherefore He goes on to say: "For the laborer is worthy of his hire." Nor is it a sin, but a work of supererogation for a preacher to take means of livelihood with him, without accepting supplies from those to whom he preaches; as Paul did (1 Cor. 9:4, seqq.).
Secondly, according to the explanation of other holy men, they may be considered as temporal commands laid upon the apostles for the time during which they were sent to preach in Judea before Christ's Passion. For the disciples, being yet as little children under Christ's care, needed to receive some special commands from Christ, such as all subjects receive from their superiors: and especially so, since they were to be accustomed little by little to renounce the care of temporalities, so as to become fitted for the preaching of the Gospel throughout the whole world. Nor must we wonder if He established certain fixed modes of life, as long as the state of the Old Law endured and the people had not as yet achieved the perfect liberty of the Spirit. These statutes He abolished shortly before His Passion, as though the disciples had by their means become sufficiently practiced. Hence He said (Luke 22:35, 36) "When I sent you without purse and scrip and shoes, did you want anything? But they said: Nothing. Then said He unto them: But now, he that hath a purse, let him take it, and likewise a scrip." Because the time of perfect liberty was already at hand, when they would be left entirely to their own judgment in matters not necessarily connected with virtue.
Reply Obj. 4: Judicial precepts also, are not essential to virtue in respect of any particular determination, but only in regard to the common notion of justice. Consequently Our Lord left the judicial precepts to the discretion of those who were to have spiritual or temporal charge of others. But as regards the judicial precepts of the Old Law, some of them He explained, because they were misunderstood by the Pharisees, as we shall state later on (A. 3, ad 2). ________________________
THIRD
* Footnotes
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Matthew
14:2
And he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him.
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Luke
9:7
Now Herod, the tetrarch, heard of all things that were done by him. And he was in a doubt, because it was said
*H And king Herod heard, (for his name was made manifest,) and he said: John the Baptist is risen again from dead, and therefore mighty works shew forth themselves in him.
Ver. 14. The Herod here mentioned was the son of Herod, from whom S. Joseph fled with Jesus and Mary into Egypt. S. Chrys. hom. xlix. in Matt. — How great was the envy of the Jews, is easily to be conceived from this passage. They can believe that John is risen from the dead, and appeared in public again, although no one gave testimony that this was the case: but that Jesus, so much favoured by God, who worked so many and so great miracles, should be risen again is incredible, although attested by angels, by apostles, by men, women, and persons of every denomination. They still assert that the body of Jesus was stolen. V. Bede.
*Lapide
. Which Herod hearing , said, John whom I beheaded , he is risen again from the dead. It was as if he said, The soul of John has passed into Jesus, and so there, as it were, by rising again, has become more divine, and works such great and stupendous miracles. Luke (ix. 7) says that Herod doubted at first, but afterwards, on account of the universal fame of the miracles of Jesus, believed that John had risen again in Him. So S. Chrysostom, Theophylact, Augustine, and others. For the opinion of Pythagoras concerning the metempsychosis or transmigration of souls was then very prevalent. S. Chrysostom says, "How great a thing is virtue! for Herod fears even the dead man." For, as Rabanus says, "it is agreed by all that the saints shall have greater power when they rise again." So also Bede.* Footnotes
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Luke
3:19
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:
*Lapide
. For Herod himself had sent and apprehended John , and bound him in prison for the sake of Herodias , the wife of Philip his brother , because he had married her. This Herod was not the Great, who was called Herod of Ascalon, who slew the infants of Bethlehem, but his son, surnamed Antipas, who arrayed Christ in a white robe and mocked Him. He it was who beheaded John the Baptist. You will say, Herod Antipas was only a tetrarch, for so Matthew calls him ( Mat 14:1 ). Why, then, does Mark here call him a king? I reply, he calls him king because he was the chief potentate in his tetrarchy, equal to a king in his kingdom. Wherefore he assumed the name of king, and it was given him by others, even by S. Matthew himself ( Mat 14:9 ). In prison. Josephus adds that John was incarcerated in the fortress of Macher, on the confines of Galilee and Arabia, where he was beheaded. This prison was made famous by S. John, for the place, says Philo ( lib. de Joseph .), was not so much a prison as a school of discipline. Seneca says ( in Consolat. ad Albinam ), "When Socrates entered his prison, he was about to deprive the very place of ignominy, for that could not seem to be a prison where Socrates was." Whence S. Cyprian ( lib . 4, epist . 1, ad Martyr .) says, "O blessed prison, which your presence has made illustrious: O darkness, brighter than the sun himself, where the temples of God have been!" The same ( lib. 3, epist. 25) says concerning the chains of the martyrs, "They are ornaments, not bonds. They do not link the feet to infamy, but glorify them for the crown." Wherefore S. Ambrose says ( lib. de Joseph. c. 5) "Let not the innocent be distressed when they are the victims of false accusations. God visits His own, even in their prison. Then, therefore, is there the more help where is the greater peril. And what marvel is it if God visit those who are in prison, who speaks of Himself as shut up with His people in prison? I was in prison, He says, and ye visited Me not" (Matt. xxv. 44). On account of Herodias. This Herodias was the daughter of Aristobulus, Herod's brother. Herod, then, had married her who was his niece, being his brother's daughter. So Josephus. Herodias, therefore, was the sister of Herod Agrippa, who killed James, and who was himself slain by an angel (Acts xii.). Wherefore Rufinus, and following him S. Jerome, Eusebius, and Bede, are in error, who say that she was a daughter of Aretas, a king of the Arabians. For they confound Herod's first wife, who was the daughter of Aretas, with Herodias, his second wife. For Herod repudiated the daughter of Aretas to marry Herodias. For this reason Aretas made war upon him, and cut his army to pieces, as Josephus relates ( lib. xviii . Antiq. c. 7), adding, "It was an opinion among the Jews that Herod's army was destroyed by the just vengeance of God because of John the Baptist, a holy man, whom he had slain." His brother's wife. You will say that Josephus ( lib. xviii . Ant. c , 7, 9) says that she was the wife of another Herod, who was the brother of Philip and Herod Antipas. I reply that Josephus is in error in this matter, as well as in many others; unless you choose to suppose that Herodias was previously married to Herod Antipas. Josephus falls into another mistake in the same place, when he says that John was put to death not because of Herodias, but because Herod was afraid lest, on account of the concourse of the people to John, an insurrection might occur. Whether Herodias married Herod whilst her husband Philip was alive, or after his death, commentators are not agreed. But it is certain that either way it was an illicit marriage, and involved incest, to which was added adultery, if Philip were still alive. For by Leviticus (xviii. 16) it is forbidden for a brother to marry his brother's wife if there were offspring of the marriage, and Philip had left this dancing daughter, whom Josepbus calls Salome. But I say that Herod did marry Herodias during his brother's lifetime, and against his will, and so committed a threefold sin, the first, adultery; the second, incest; the third, violence. This is proved: 1st Because Josephus expressly asserts it ( lib. xviii. Ant. c. 7). 2nd Because the incestuous marriage took place about the fifteenth year of Tiberius Cæsar; for that was when John began to preach, as is plain from Luk 3:1 ; but Philip died in the twentieth year of Tiberius, as Josephus affirms (xviii. 6), where he praises him for his justice and modesty. 3rd Because the Fathers everywhere accuse Herod of adultery, because he took away his wife from his brother, who was of a meek disposition, whilst he was yet living. Thus Herod took advantage of his gentleness.* Footnotes
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Leviticus
18:16
Thou shalt not uncover the nakedness of thy brother's wife: because it is the nakedness of thy brother.
*H For Herod feared John, knowing him to be a just and holy man: and kept him, and when he heard him, did many things: and he heard him willingly.
Ver. 20. Herod, [2] &c. The sense both of the Latin and Greek text seems to be, that Herod entertained and shewed a particular respect and value for John the Baptist: yet some expound it, that he had a watchful eye over him, and sought only for an occasion to take him off. Wi.
*Lapide
. For Herod was afraid of John , knowing him to be a just man and a holy. At first, therefore, it was only Herodias who wished to kill John, as the rebuker of her adultery. Herod did not assent, as Mark here signifies, and Luke ( Luk 9:7-9 ). But afterwards she persuaded Herod, which she did the more easily, because, as Josephus asserts, he was of a malignant disposition, and prone to cruelty; and he was incensed against John on account of his frequent reproofs. "Herodias was afraid," says Bede, lest Herod should some time or other come to a proper mind under John's rebuke, and dissolve the marriage, and restore Herodias to his brother Philip."*Lapide
. And when the daughter of the same Herodias had come in, and danced, and pleased Herod. That female dancers were formerly introduced into their feasts by the Jews out of luxuriousness appears from Josephus ( lib. xii . Ant. c. 4). That there was a similar fashion among the Greeks we learn from Xenophon's Symposium , and from Lucian's Dialogue de Saltatricibus , where he shows by many examples, and by the opinions of philosophers, that dancing enervates even a manly mind. Truly saith Ecclesiasticus ( c . 9), "Use not much the company of a female dancer, nor listen to her, lest perchance thou perish through her influence." Truly saith Remigius ( on Matt . xiv.), "The shameless woman brought up a shameless daughter, teaching her to dance instead of to be modest. Nor was Herod less to be blamed for allowing a woman to make a theatre of his palace-hall."*Lapide
. I will that forthwith thou give me in a dish the head of John the Bapist. You will say, John the Baptist was not, then, a martyr, because Herod slew him not because of his faith, nor because of his rebuking him for his adultery, but for the sake of pleasing this dancing girl, and fulfilling his promise. I answer by denying the conclusion. For, 1st This girl asked the head of John at the instigation of her mother, who wished to cut off John for reproving her adultery. Herodias, therefore, was the virtual cause of John's death, because she impelled Herod to behead him. 2nd Herod assented to her. Knowing the malignant disposition of his wife, he gave way to her, and killed John. 3rd Herod himself desired to kill John, as Matthew says expressly ( Mat 14:5 ); but he did not dare to do it through fear of the people, who made great count of John as a holy man. Lastly, many are of opinion that probably all was done collusively and of set purpose namely, that Herod had suggested to Herodias that she should send her dancing daughter in to supper, and that she should ask for the head of John; that thus he might have from his promise a colourable pretext for killing him; and that this is the reason why Christ calls him a fox (Luk 13:32Luk 13:32 ). S. John, therefore, was a victim of chastity, because he died a martyr for it, like S. Paul, S. Matthew, S. Clement, and many others. Moreover, S. Gregory Nazianzen assigns a loftier cause for the early death of John from the hidden counsel of God ( Orat . 20). "Who," saith he, "was the precursor of Jesus? John, as a voice of speech, as a lantern of light; before Whom also he leapt forth in strength, and was sent forward to Hades by Herod, that there likewise he might preach Him who was shortly to come." The same Nazianzen ( Orat . 39) teaches that S. John, by the spirit of prophecy, was aware of this his martyrdom. For he says, "I ought, O Christ, to be baptized by Thee; yes, and for Thee." For he had found out that he was to be baptized by martyrdom. For he knew what was to come; that as after Herod Pilate would reign, so Christ would follow him after life was over.*H And the king was struck sad. Yet because of his oath, and because of them that were with him at table, he would not displease her:
Ver. 26. It is customary, in Scripture, to give the generally prevailing sentiment at the time; thus Joseph is called by the blessed Virgin , the father of Jesus; so now Herod is said to be stricken with sadness, because he appeared to be so to the company at table, though within his own breast, he secretly rejoiced that he had an opportunity of destroying an importuning monitor, with an exterior shew of piety and honour. Ven. Bede.
*Lapide
. The king was sorry , i.e ., he pretended to be so, say SS. Hilary and Jerome. For he really wished John to be killed, as Matthew says. Wherefore the Gloss on the fourteenth of S. Matthew says, "Herod's sorrow was like Pilate's repentance" And the Interlinear , "The dissembler showed sorrow in his face, but was glad in his heart." But more simply. S. Chrysostom and Euthymius think that Herod was really sorry is the meaning of SS. Matthew and Mark. For though he wished John to die, yet he was sorry for his cruel and shameful death, that he should have killed so great a prophet for the gratification of a dancing girl. For his oath's sake. Herod made a pretext of his oath; for he knew that in such a case, that is, at such an iniquitous and sacrilegious a request of the girl, it was not binding. However, he thought it a king's part not to retract it before the nobles, according to the saying, The word of the king is the king. Thus this worldling acted. Whence S. Augustine says, "A girl dances, and a mother rages, and there is rash swearing in the midst of the luxurious feast, and an impious fulfilment of what was sworn." For, as S. Isidore says, faith ought to be broken in wicked promises; that is, an impious promise which is fulfilled by a crime.*Lapide
. But sending an executioner , that is, a hangman; for soldiers were executioners and attendants of the prætors, and were armed with javelins ( spicula ). Hence they were called spiculators . (the word in the Vulgate translated executioner is spiculator ). Our Gretzer ( lib. 1, de Cruce, c. 25) is of opinion, from Suidas, that hangmen ( carnifices ) were called speculatores (for the Greek has σπεκουλάτωζα , which is re lly a Latin word, and the same as speculator ), Gr. ο̉πτη̃ζας , because it was their office to spy out the plans and movements of an enemy, to be around princes as their bodyguard, and to execute those whom they condemned. So also Franc. Lucas on this passage, Lipsius on Tacitus, and some others. These assert that Suetonius and Tacitus call a carnifex , speculalar. But they cite no passage in support of what they say. Neither have I been able to find any in which the word speculator is used for an executioner ( carnifex ), with the exception of this one in S. Mark. Spiculator , then, becomes σπεκουλάτωρ in Greek. For the Greeks often change the vowel i into e , as the Italians also do. He commanded his head to be brought in a dish. Thus did the savage season his feast with this horrible spectacle of cruelty. Bede adds, he wished all his guests to be associated with him in his cruelty. Moreover, S. Gregory says ( Moral. lib. 3, c. 4), "God afflicts His own with infirmities, because He knows how to reward them in the highest. If God exposes to anguish those whom He loves, what are those about to suffer whom He rejects?" S. John, then, has many laurels 1st That of doctor; 2nd of virginity; 3rd of martyrdom; 4th of a prophet; 5th of a hermit; 6th of an apostle; 7th of the precursor, index, and baptizer of Christ. You will ask, At what time was John put to death? 1st Abulensis says it cannot be determined. 2nd. Bede, and from him Baronius ( A.C. 33), Maldonatus, and Barradi think that John was slain about the time of the Passover in Christ's thirty-third year. They support this view, because Matthew says ( Mat 14:13 ) that Christ departed into the wilderness when He heard of the death of John, and there fed the 5000, an event which happened about the time of the Passover (John vi. 4). 3rd. And very probably, our Salianus ( Annal. tom . 6, in fin. ad ann. Christi 32, Num 20Num 20 ) thinks that John suffered at the end of the thirty-second year of the life of Christ, probably in December. He proves this, because Nicephorus ( lib . 1, c . 19) says that John at his death was thirty-two years and a half old; that is, at the completion of Christ's thirty-second year. For John was born on the 24th of June, and was just six months older than Christ, who was born on the 25th of December of the same year. He gives us a second reason, because although Christ's departing into the desert (Matt. xiv.) occurred about the time of the Passover, yet John's death preceded it by some considerable time. For Christ departed not so much on account of John's death, as because the fame of His own miracles had so greatly increased that many thought John had risen again in Him. But this took place when some considerable time, comparatively speaking, had elapsed after John's death. That is to say, John's being put to death took place in December, and Christ's retiring into the desert about the following March. And the intervening period must have been taken up by the miracles which Christ wrought after John's death, and by the fame of them being so widely spread abroad as to lead Herod to suspect that John had risen again in Jesus. This led Jesus to retire into the desert lest Herod should kill Him also. Lastly, some think that John suffered on the 29th of August, because the Church keeps the Feast of the Decollation of S. John the Baptist on that day. Baronius, however, thinks that this day is kept in memory of the Invention of the head of S. John.*Lapide
. And brought his head in a dish: and gave it to the damsel, and the damsel gave it to her mother. S. Chrysostom ( in Matt. Hom. 49), S. Austin ( Serm . 36, de Sanctis ), S. Ambrose ( lib . 3, de Virgin .) enlarge upon the indignity, yea, the sacrilege, of this murder. Apostrophising Herod, the latter cries, "Behold his eyes, even in death the witnesses of thy cruelty! He turns them away from the sight of thy dainties. His eyes are closed, not so much by the constraint of death, as by horror at thy luxury. That lifeless golden mouth, whose sentence thou couldst not endure, is silent, and yet it is dreaded." S. Jerome says that Herodias insulted the severed head, and punctured his most holy tongue with a needle; upon which the Father exclaims, "Do not boast thyself so much because thou hast done what scorpions and flies do. So did Fulvia to Cicero, and Herodias to John, because they could not bear the truth; they pierced the tongue that spoke the truth with a needle" (S. Jerome, Apolog. cont. Rufin. sub finem ). Wherefore the just vengeance of God burned against all who were concerned in this crime. Herod was defeated by Aretas. Afterwards he was banished with Herodias to Lyons, and deprived of his tetrarchy and everything by Caligula, at the instigation of Agrippa, the brother of Herodias, as Josephus relates (xviii. 10). Moreover, the head of the dancing daughter was cut off by means of ice. Hear what Nicephorus says, "As she was journeying once in the winter-time, and a frozen river had to be crossed on foot, the ice broke beneath her, not without the providence of God. Straightway she sank down up to her neck. This made her dance and wriggle about with all the lower parts of her body, not on land, but in the water. Her wicked head was glazed with ice, and at length severed from her body by the sharp edges, not of iron, but of the frozen water. Thus in the very ice she displayed the dance of death, and furnished a spectacle to all who beheld it, which brought to mind what she had done." Hear also L. Dexter ( in Chron. A.C. 34), " Herod Antipas, with Herodias his incestuous mistress, was banished first to Gaul, and afterwards to Ilerda in Spain. Herodias dancing upon the river Sicoris when it was frozen, fell through the ice, and perished miserably." Placed it in a tomb. S. Jerome says that the body of S. John was buried at Sebaste, the former Samaria, where also the prophets Elisha and Obadiah were buried. Moreover, S. John wrought so many miracles at Sebaste that Julian the Apostate ordered his body to be burnt, but the Christians secretly conveyed away his relics. [* Footnotes
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*
Matthew
14:12
And his disciples came and took the body, and buried it, and came and told Jesus.
*H Which his disciples hearing came, and took his body, and laid it in a tomb.
Ver. 29. Church history informs us, that the Christians were accustomed to frequent this tomb with great piety and respect, till the reign of Julian the apostate, at which time the pagans, through hatred for Christianity, broke open his tomb, and dispersed his bones; but immediately after, thinking it better to burn them, they endeavoured to collect them again. But some religious of a neighbouring convent, joining themselves to the pagans, under pretence of collecting the bones to burn, secreted the greater part of them, and sent them to Philip, at Jerusalem, who sent them to Athanasius, bishop of Alexandria; and in the reign of Theodosius, the temple of Serapis was converted into a Christian church, and dedicated to the honour of S. John the Baptist, where his relics were deposited. Gloss. Ordina.
* Footnotes
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*
Luke
9:10
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.
* Footnotes
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*
Matthew
14:13
Which when Jesus had heard, he retired from thence by a boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities.
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*
Luke
9:10
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.
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*
John
6:1
After these things Jesus went over the sea of Galilee, which is that of Tiberias.
* Summa
*S Part 4, Ques 40, Article 1
[III, Q. 40, Art. 1]
Whether Christ Should Have Associated with Men, or Led a Solitary Life?
Objection 1: It would seem that Christ should not have associated with men, but should have led a solitary life. For it behooved Christ to show by His manner of life not only that He was man, but also that He was God. But it is not becoming that God should associate with men, for it is written (Dan. 2:11): "Except the gods, whose conversation is not with men"; and the Philosopher says (Polit. i) that he who lives alone is "either a beast"--that is, if he do this from being wild--"or a god," if his motive be the contemplation of truth. Therefore it seems that it was not becoming for Christ to associate with men.
Obj. 2: Further, while He lived in mortal flesh, it behooved Christ to lead a most perfect life. But the most perfect is the contemplative life, as we have stated in the Second Part (II-II, Q. 182, AA. 1, 2). Now, solitude is most suitable to the contemplative life; according to Osee 2:14: "I will lead her into the wilderness, and I will speak to her heart." Therefore it seems that Christ should have led a solitary life.
Obj. 3: Further, Christ's manner of life should have been uniform: because it should always have given evidence of that which is best. But at times Christ avoided the crowd and sought lonely places: hence Remigius [*Cf. Catena Aurea, Matth. 5:1], commenting on Matthew, says: "We read that our Lord had three places of refuge: the ship, the mountain, the desert; to one or other of which He betook Himself whenever he was harassed by the crowd." Therefore He ought always to have led a solitary life.
_On the contrary,_ It is written (Baruch 3:38): "Afterwards He was seen upon earth and conversed with men."
_I answer that,_ Christ's manner of life had to be in keeping with the end of His Incarnation, by reason of which He came into the world. Now He came into the world, first, that He might publish the truth. Thus He says Himself (John 18:37): "For this was I born, and for this came I into the world, that I should give testimony to the truth." Hence it was fitting not that He should hide Himself by leading a solitary life, but that He should appear openly and preach in public. Wherefore (Luke 4:42, 43) He says to those who wished to stay Him: "To other cities also I must preach the kingdom of God: for therefore am I sent."
Secondly, He came in order to free men from sin; according to 1 Tim. 1:15: "Christ Jesus came into this world to save sinners." And hence, as Chrysostom says, "although Christ might, while staying in the same place, have drawn all men to Himself, to hear His preaching, yet He did not do so; thus giving us the example to go about and seek those who perish, like the shepherd in his search of the lost sheep, and the physician in his attendance on the sick."
Thirdly, He came that by Him "we might have access to God," as it is written (Rom. 5:2). And thus it was fitting that He should give men confidence in approaching Him by associating familiarly with them. Wherefore it is written (Matt. 9:10): "It came to pass as He was sitting . . . in the house, behold, many publicans and sinners came, and sat down with Jesus and His disciples." On which Jerome comments as follows: "They had seen the publican who had been converted from a sinful to a better life: and consequently they did not despair of their own salvation."
Reply Obj. 1: Christ wished to make His Godhead known through His human nature. And therefore, since it is proper to man to do so, He associated with men, at the same time manifesting His Godhead to all, by preaching and working miracles, and by leading among men a blameless and righteous life.
Reply Obj. 2: As stated in the Second Part (II-II, Q. 182, A. 1; Q. 188, A. 6), the contemplative life is, absolutely speaking, more perfect than the active life, because the latter is taken up with bodily actions: yet that form of active life in which a man, by preaching and teaching, delivers to others the fruits of his contemplation, is more perfect than the life that stops at contemplation, because such a life is built on an abundance of contemplation, and consequently such was the life chosen by Christ.
Reply Obj. 3: Christ's action is our instruction. And therefore, in order to teach preachers that they ought not to be for ever before the public, our Lord withdrew Himself sometimes from the crowd. We are told of three reasons for His doing this. First, for the rest of the body: hence (Mk. 6:31) it is stated that our Lord said to His disciples: "Come apart into a desert place, and rest a little. For there were many coming and going: and they had not so much as time to eat." But sometimes it was for the sake of prayer; thus it is written (Luke 6:12): "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." On this Ambrose remarks that "by His example He instructs us in the precepts of virtue." And sometimes He did so in order to teach us to avoid the favor of men. Wherefore Chrysostom, commenting on Matt. 5:1, Jesus, "seeing the multitude, went up into a mountain," says: "By sitting not in the city and in the market-place, but on a mountain and in a place of solitude, He taught us to do nothing for show, and to withdraw from the crowd, especially when we have to discourse of needful things." _______________________
SECOND
* Footnotes
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*
Matthew
9:36
And seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd.
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*
Matthew
14:14
And he coming forth saw a great multitude, and had compassion on them, and healed their sick.
* Footnotes
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*
Luke
9:12
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.
*H And he answering said to them: Give you them to eat. And they said to him: Let us go and buy bread for two hundred pence, and we will give them to eat.
Ver. 37. For two hundred pence. See Matt. xviii. 28. The apostles seem to speak these words ironically, to signify that they had not so much money as could procure a mouthful for each of them. Wi.
* Footnotes
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*
John
6:10
Then Jesus said: Make the men sit down. Now, there was much grass in the place. The men therefore sat down, in number about five thousand.
*H And immediately he obliged his disciples to go up into the ship, that they might go before him over the water to Bethsaida, whilst he dismissed the people.
Ver. 45. The apostles were in a desert place belonging to Bethsaida, which probably was divided from it by some bay or creek, that ran into the land; and Christ only ordered them to pass over this to the city, where he might afterwards have joined them, when he had sent away the people. But in their passage a great storm arose, and they were driven by an adverse wind to the open sea, towards Capharnaum; or, probably, when they found the wind so violent, afraid of shipwreck if they neared the shore, they rowed out to sea. This reconciles the seeming discrepance of S. Mark and S. John, when notwithstanding the directions Christ had given his disciples to go before him to Bethsaida, we find them going to Capharnaum. Rutter.
* Footnotes
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*
Matthew
14:25
And in the fourth watch of the night, he came to them walking upon the sea.
*H And seeing them labouring in rowing, (for the wind was against them,) and about the fourth watch of the night, he cometh to them walking upon the sea, and he would have passed by them.
Ver. 48. Thus the divine mercy often seems to desert the faithful in the height of tribulation, but God only acts thus, that he may try their patience, and reward them more abundantly. Nic. de Lyra.
*H For they understood not concerning the loaves; for their heart was blinded.
Ver. 52. They understood not concerning the loaves; [3] i.e. they did not reflect how great a miracle that was which Christ had lately wrought, otherwise they would not have been so much surprised at his walking upon the sea. Wi.
*Lapide
. For they understood not concerning the loaves ; for their heart was blinded.* Footnotes
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*
Matthew
14:34
And having passed the water, they came into the country of Genesar.