St Luke 11:14-36

St Luke 11 continues:

14 Et erat ejiciens dæmonium, et illud erat mutum. Et cum ejecisset dæmonium, locutus est mutus, et admiratæ sunt turbæ. 15 Quidam autem ex eis dixerunt: In Beelzebub principe dæmoniorum ejicit dæmonia. 16 Et alii tentantes, signum de cælo quærebant ab eo. 17 Ipse autem ut vidit cogitationes eorum, dixit eis: Omne regnum in seipsum divisum desolabitur, et domus supra domum cadet. 18 Si autem et Satanas in seipsum divisus est, quomodo stabit regnum ejus? quia dicitis in Beelzebub me ejicere dæmonia. 19 Si autem ego in Beelzebub ejicio dæmonia: filii vestri in quo ejiciunt? ideo ipsi judices vestri erunt. 20 Porro si in digito Dei ejicio dæmonia: profecto pervenit in vos regnum Dei. 21 Cum fortis armatus custodit atrium suum, in pace sunt ea quæ possidet. 22 Si autem fortior eo superveniens vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet. 23 Qui non est mecum, contra me est: et qui non colligit mecum, dispergit. 24 Cum immundus spiritus exierit de homine, ambulat per loca inaquosa, quærens requiem: et non inveniens dicit: Revertar in domum meam unde exivi. 25 Et cum venerit, invenit eam scopis mundatam, et ornatam. 26 Tunc vadit, et assumit septem alios spiritus secum, nequiores se, et ingressi habitant ibi. Et fiunt novissima hominis illius pejora prioribus. 27 Factum est autem, cum hæc diceret: extollens vocem quædam mulier de turba dixit illi: Beatus venter qui te portavit, et ubera quæ suxisti. 28 At ille dixit: Quinimmo beati, qui audiunt verbum Dei et custodiunt illud.9 Turbis autem concurrentibus cœpit dicere: Generatio hæc, generatio nequam est: signum quærit, et signum non dabitur ei, nisi signum Jonæ prophetæ. 30 Nam sicut fuit Jonas signum Ninivitis, ita erit et Filius hominis generationi isti. 31 Regina austri surget in judicio cum viris generationis hujus, et condemnabit illos: quia venit a finibus terræ audire sapientiam Salomonis: et ecce plus quam Salomon hic. 32 Viri Ninivitæ surgent in judicio cum generatione hac, et condemnabunt illam: quia pœnitentiam egerunt ad prædicationem Jonæ, et ecce plus quam Jonas hic.
33 Nemo lucernam accendit, et in abscondito ponit, neque sub modio: sed supra candelabrum, ut qui ingrediuntur, lumen videant. 34 Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit: si autem nequam fuerit, etiam corpus tuum tenebrosum erit. 35 Vide ergo ne lumen quod in te est, tenebræ sint. 36 Si ergo corpus tuum totum lucidum fuerit, non habens aliquam partem tenebrarum, erit lucidum totum, et sicut lucerna fulgoris illuminabit te.

 [14] And he was casting out a devil, and the same was dumb: and when he had cast out the devil, the dumb spoke: and the multitudes were in admiration at it: [15] But some of them said: He casteth out devils by Beelzebub, the prince of devils.[16] And others tempting, asked of him a sign from heaven. [17] But he seeing their thoughts, said to them: Every kingdom divided against itself, shall be brought to desolation, and house upon house shall fall. [18] And if Satan also be divided against himself, how shall his kingdom stand? because you say, that through Beelzebub I cast out devils. [19] Now if I cast out devils by Beelzebub; by whom do your children cast them out? Therefore they shall be your judges. [20] But if I by the finger of God cast out devils; doubtless the kingdom of God is come upon you.
[21] When a strong man armed keepeth his court, those things are in peace which he possesseth. [22] But if a stronger than he come upon him, and overcome him; he will take away all his armour wherein he trusted, and will distribute his spoils. [23] He that is not with me, is against me; and he that gathereth not with me, scattereth. [24] When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest; and not finding, he saith: I will return into my house whence I came out. [25] And when he is come, he findeth it swept and garnished.[26] Then he goeth and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becomes worse than the first. [27] And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck. [28] But he said: Yea rather, blessed are they who hear the word of God, and keep it. [29] And the multitudes running together, he began to say: This generation is a wicked generation: it asketh a sign, and a sign shall not be given it, but the sign of Jonas the prophet. [30] For as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation.[31] The queen of the south shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here. [32] The men of Ninive shall rise in the judgment with this generation, and shall condemn it; because they did penance at the preaching of Jonas; and behold more than Jonas here. [33] No man lighteth a candle, and putteth it in a hidden place, nor under a bushel; but upon a candlestick, that they that come in, may see the light. [34] The light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome. [35] Take heed therefore, that the light which is in thee, be not darkness.[36] If then thy whole body be lightsome, having no part of darkness; the whole shall be lightsome; and as a bright lamp, shall enlighten thee.

Commentary (de Lapide)

Ver. 27.—And it came to pass as He spake these things, a certain woman of the company lifted up her voice, and said unto him, &c., i.e. Thou art so holy and so blessed, 0 Christ, that because of thee thy mother must be also blessed. Although she was ignorant of the mystery, this woman was moved by the Holy Spirit to declare that Christ was born of a virgin mother. Some suppose that the woman here mentioned was S. Martha or her handmaid S. Marcella. However, had it been Martha, in all probability  S. Luke would have said so, since he so frequently in the chapter preceding, makes mention of her name.

But Marcella is said to have incurred the enmity of the Scribes because she thus openly spoke in praise of Christ, and to have been by them condemned to death a little after the crucifixion, and there is a tradition that, together with Martha, Mary Magdalene, and Lazarus, she was exposed in an open boat without sails or oars, but that it with its living freight was by the providence of God brought safe to shore at Marseilles.

Blessed is the womb that bare thee. For it was the abiding place of the Son of God. Hence Methodius says of the Blessed Virgin: “Thou didst conceive Him who comprehended all things. Thou didst bear Him in thy womb by whose word all things are sustained. For she is the chariot of the true Solomon, of whom it is written, ‘King Solomon made himself a chariot of the wood of Lebanon. He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love.’” Cant. iii.’9.

Hence Gregory of Nicomedia calls her “the glorious throne and royal chariot on which the Incarnate Word was carried when He visited the earth. And S. Bernard says, Ignatius, in the many letters which he wrote to the Blessed Virgin, addresses her as “Christofera,” which is indeed a noble title conveying with it infinite honour; for to be the servant of Christ is to be a ruler and prince, and to bear Him is to be ennobled, not burdened. And the same writer, commenting on Rev. xii., goes on to say, “How great favour hast thou found in the sight of God, how very nigh hast thou been brought to Him! He abides in thee, and thou in Him. Thou didst provide Him a garment, and in turn thou are clothed upon by Him. He received of thee the garment of the flesh; He clothed thee with the glory of His majesty. Thou didst clothe the sun with a cloudy covering, and thou thyself art encircled with its splendours.”

Rightly therefore may we sing of the mother of our Lord: “Thou art the exaltation of Jerusalem. Thou art the great glory of Israel. Blessed be thou of the Almighty Lord for evermore,” Judith xv. 9.

Hear also the testimony of the fathers. Gregory Nazianzen, in his tragedy, “The Suffering Christ” writes:—“0 queen, 0 mistress and blessinag of the human race! be ever propitious to us mortal men: and be my safeguard wherever I may dwell.” And S. Cyril (Contra Nestorium) says, “All praise to thee, holy mother of God, for thou art this world’s pearl, an evershining light, the crown of virgins, and the sceptre of the faith;” and S. Chrysostom: “Hail, mother, the throne, the grace, the glory and the support of our Holy Church!” And again, S. Ephrem salutes her as “the hope of the Fathers, the glory of the Prophets, the praise of the Apostles, the honour of the Martyrs, the joy of the Saints, and the light of the Patriarchs of old.”

Ver. 28.—But He said, Yea rather, blessed are they that hear one word of God, and keep it. Christ does not say that His mother is not blessed, as Calvin would have us believe, but only that they are more blessed who hear the word of God and keep it, i.e. fulfil its precepts. Because to be the mother of God is a grace and free gift of God, but external, and therefore not of necessity acting upon the soul, but to hear and keep the word is an internal grace, finding acceptance in the sight of God. Again, to be the mother of God does not absolutely ensure everlasting happiness, but to keep God’s word up to death has the sure promise of eternal life. And further, to be the mother of God is, of necessity, the blessing of one virgin only, but to hear and keep the word of God, a privilege common to all believers.

Christ therefore would encourage the woman who had addressed Him. Thou callest My mother blessed, and sorrowest that so great a privilege has not fallen to thy lot, but I offer thee a better and more lasting blessing, if thou wilt hear My word, and keep My commandments. For My mother was blessed more because she acknowledged My divinity than because she conceived Me in her womb, nay more, because, had she not recognised the purpose of God and been obedient unto His word, she would have been accounted unworthy to have become the mother of His Son; and so S, Augustine says, “The near relationship of mother would not have profited Mary had she not conceived Christ in her heart as well as in her womb. For she was more blessed in her faith than in her conception.”

Ver. 34.—The light of the body is the eye. Figuratively the eye represents reason, intellect, especially good intention—for what the eye is to the body, such is reason or good intention to the mind.
When thine eye is single, thy whole body also is full of light, i.e. illumined by a single, a clear and unclouded eye.

Ver. 36.—If thy whole body therefore be full of light . . . the whole shall be full of light. Not the body, but the whole man and all his faculties and powers. Maldonatus. But Toletus gives a different rendering: “If the eye, which is the principal and most noble part of the body, is full of light, then by means of it the whole body will be enlightened.”

No comments:

Post a Comment