The Leper And The Crowd

Cum descendisset Jesus de monte, etc. Coelum mons est, terra vallis. Deus mons est, homo vallis; Forma Dei mons est, et forma servi vallis. Cum ergo descendisset de coelo in terram Deus in forma Dei, exinanitus est in formam servi, et habitu inventus ut homo. Sequi eum jam non poterant turbae, quae eum exspectabant: quae sine ipso quo vadit ipse, ire non poterant. Quo tamen eos ducit? Primum quidem ad sanandum leprosum, quod fortassis ipsi erant, et nesciebant. Prima aegroti incommoditas est sanitatem non habere; secunda, infirmitatem nescire; tertia medicanate non querere; quarta, oblatam negligere. Ideo sapiens medicus, et benignus Deus eo ducit, ubi docet, ubi occurrat vir videns infirmitatem suam, ac ob hoc quierens sanitatem, confitens potestatem, deprecans voluntatem, quatenus ex eo quod foris turba conspicit, erudiatur, et videntem infirmum infirmior caecus sequatur. Dicit Aposto!us: Abrahae factas promissiones, et semini ejus; ideo et Christum ministrum fuisse circamcisionis propler veritatem Dei, ad confirmandas promissiones Patrum; gentes autem super misericordiam honorare Deum. Isaac, Cisterciensis Abbas, In Dominica III Post Epiphaniam I Source: Migne PL 194.1726d-1727a

'When Jesus had come down from the mountain...' 1 Heaven is the mountain, the earth is the valley. God is the mountain, man is the valley. The form of God is the mountain, the form of a slave is the valley. When therefore God in the form of God came down to earth, He emptied Himself and took on the form of a slave, and was found in the likeness of a man. 2 The crowds which expected Him were not able to follow Him, for without Him they were not able to go where He goes. But where does He lead them? First to the healing of the leper, because perhaps they were also sick and did not know it. Firstly it is wretched to be sick and lack health, secondly to not know one's own disorder, thirdly not to seek healing, fourthly to neglect something offered. Therefore God the wise and benevolent physician leads the crowd to a place where it might learn, to a place where it comes on a man who knows his infirmity, and because of this is seeking healing, confessing power, and entreating good will. As far as the crowd looked on these exterior things, it was to learn, even that after the sick man who sees comes the more wretched blind one. The Apostle says, 'Promises were made to Abraham and his seed, therefore Christ was to serve the circumcised because of God's truth, for the confirmation of the promises to the patriarchs, and that the Gentles honour God for His mercy.' 3 Isaac of Stella, from a Sermon on the Third Sunday after the Epiphany 1 Mt 8.1 2 Phil 2.6-7 3 Galat 3.16, Rom 15.8-9

Healing The Paralytic

Et venerunt ad eum ferentes paralyticum, qui a quatuor portabatur. Curatio paralytici hujus salvationem designat animae post diuturnam illecebrae carnalis inertiam ad Christum suspirantis, quae primo omnium ministris qui eam sublevent et Christo afferant, id est bonis doctoribus qui spem sanationis opemque intercessionis suggerant, indiget. Qui bene quatuor fuisse referuntur, sive quia quatuor sancti Evangelii libris omnis praedicantium virtus, omnis sermo firmatur, seu quia quatuor sunt virtutes quibus ad promerendam sospitatem fiducia mentis erigitur. De quibus in aeternae sapientiae laude dicitur: Sobrietatem enim et sapientiam docet et justitiam et virtutem, quibus utilius nihil est in vita hominibus. Quas nonnulli diversis nominibus prudentiam, fortitudinem, temperantiam et justitiam nuncupant. Sanctus Beda, In Marci Evangelium Expositio, Caput II Source: Migne PL 92.146e-146d

'And they came to Him bearing a paralytic, who was carried by four men' 1 The curing of this paralytic signifies the soul's salvation in its desire for Christ after long torpor amid carnal snares, which first of all requires helpers to lift up the soul and carry it to Christ, that is, good teachers who counsel hope of healing and intercessory work for the one who is infirm. And these are well said to be four, either referring to the four Gospels, in which is the preaching of all virtue and every word of which strengthens, or the four virtues by which the confidence of the mind is raised to hope of gaining healing. Concerning which it is said in praise of eternal wisdom, 'It teaches sobriety and wisdom and righteousness and virtue,' 2 and there is nothing more useful in human life than these, which not a few speak of under the alternative names of prudence and fortitude and temperance and righteousness. Saint Bede, Commentary on the Gospel of Mark, Chapter 2 1 Mk 2.3 2 Wisdom 8.7

Encouraging Peter

Et ait ad Simonem Jesus: Noli timere: ex hoc jam homines eris capiens. Ecce hic ponitur instructio, propter quam tota introducitur historia. Adhuc enim carnales erant Apostoli : et oportuit quod ex corporalibus quae noverunl et quorum usum habuerunt, paulatim ad intellectum spiritualium deducerentur. El hoc bene significatur in Canticis, vii, ubi dicitur, Dixi: Ascendam in palmam et apprehendam fructus ejus. Qui enim ascendit, primo inferiora apprehendit, quibus ad altius nititur: et postea media, et sic per omnia media venit ad alta: et tandem stat exaltatus in palmam, et decerpit dulcedinis fructum. Et sic est de carnalibus ad spiritualia ascendere. Primo corporalia per similitudines spiritulia referre, et sic continuo studere quousque spiritualia per seipsa possit accipere. Ista est scala Jacob quae in una parte stat in terra, et in cacumine tangit coelum. Noli timere. Tria hic dicuntur : confortatio, et instructio, et confortationis et instructionis plenus et intentus effectus. De confortatione dicit: Noli timere, tuam scilicet parvitatem, quia ego tc faciam magnum : tuam indignitatem, quia te faciam dignum : tuam infirmitatcm, quia ego te faciam potentissimum : tuam rusticitatem, quia ego te faciam eruditum et doctum in omni scientia et sapientia spiritus. De primo horum, I Reg ii: Suscitat de pulvere egenum, et de stercore elevat pauperem, ut sedeat cum principibus, et soliurn glorise teneat. II Reg vii: Feci tibi nomen grande, juxta nomen magnorum qui sunt in terra. De secundo, Apocal v: Fecisti nos Deo nostro regnum, et sacerdotes. Et ita dignos, II ad Corinth: Idoneos nos fecit ministros Novi Testamenti, non littera, sed spiritu. De tertio, Matth. xvi: Tibi dabo claves regni caelorum .... et portse inferni non preevalebunt adversus eam, scilicet Ecclesiam. De quarto, Matth. x: Non vos estis qui loquimini, sed Spiritus Patris veslri qui loquitur in vobis. Eccli xv: Cibabit illum pane vitse et intellcctus, et aqua sapientiae salutaris potabit illum. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput V Source: Here p369-70

And Jesus said to Simon, 'Do not be afraid, because of this you shall be a fisher of men.' 1 Observe that here He gives the teaching for which the whole episode has been introduced. The Apostles were yet carnal and it was necessary that from carnal things which they knew and made use of they should gradually be led to the understanding of spiritual things. And this is well signified in the seventh chapter of the Song of Songs, where it is said, 'I said, I shall ascend the palm and I shall seize its fruit.' 2 For he who ascends first understands lesser things and by these he strives to higher things, and so after middling things, even passing through all middling things, he comes to the highest things, reaching the height of the palm and seizing the sweetest fruit. This is to ascend from carnal things to spiritual things. First corporeal things refer to spiritual things by likeness, and then with continual zeal those things which are spiritual in themselves can be received. And this is the ladder of Jacob, one part of which stood on the earth, and the top of it touched heaven. 3 'Do not be afraid.' Three things are said here, about strengthening and instruction, and the full and intended effect of strengthening and instruction. Concerning strengthening He says, 'Do not be afraid,' that is, of your littleness, because I will make it great, nor of your unworthiness, for I shall make you worthy, nor of your weakness for I shall make you most powerful, nor your rusticity for I shall make you learned and educated in all knowledge and the wisdom of the spirit. Concerning the first of these, in the second chapter of the first book of Kings: 'He takes up the needy man from the dust, and He lifts up the poor man from the dung heap, that he might sit with princes and hold the throne of glory.' In the seventh chapter of the second book of Kings, 'I have made your name great, like the name of the great ones who are on the earth.' 4 Concerning the second, in the fifth chapter of the Apocalypse: 'You have made us for our God a kingdom and priests.' And therefore worthy. In the second letter to the Corinthians, 'He has made us capable ministers of the New Testament, not in the letter, but in the spirit.' 5 Concerning the third in the sixteenth chapter of Matthew, 'I shall give to you the keys of the kingdom of heaven...and the gates of heaven shall not prevail against it.' 6 That is, the Church. Concerning the fourth. 'It is not you who speak but the spirit of your Father who speaks in you.' In the fifteenth chapter Ecclesiasticus, 'He shall feed him with bread and wine and understanding, and give him to drink of the waters of wisdom's salvation.' 7 Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 5 1 Lk 5.10 2 Song 7.8 3 Genes 28.12 4 1 King 2.8, 2 King 7.9 5 Apoc 5.10, 2 Cor 3.6 6 Mt 16.18-19 7 Mt 10.20, Sirach 15.3

The Word And Men

Sermo Domini vivus est et multiplex, quia loquitur per homines, loquitur et per se: per homines multos, per se unum. Videamus magnum sacramentum. Verbum Dei humana carne vestitum semel visibile apparuit: quotidie idipsum, iterata voce, conditum ad nos venit. Humanitatem Christi mali non solum videre, sed etiam occidere potuerunt. Quotidie sermonem Dei mali audiunt et contemnunt. Quemadmodum autem illi non occidissent, si cognovissent; ita isti nequaquam verba Dei audita contemnerent, si virtutem eorum interno sapore gustarent. Sermo Dei vivus est, quia in eo vita est et cor vivificat. Quod foris est transit, quod intus mutabilitatem non recipit. Vivus est ergo, quia non mutatur; efficax, quia non deficit. Non fallitur judicio promissio ejus, oblivione non moritur, nec intentione mutatur. Operatio ejus difficultate non vincitur, judicium ambiguitate non fallitur. Veraciter permittit, fortiter facit, subtiliter discernit. Vivus est ut credas; efficax ut speres. Penetrabliis in judiciis; vivus in praeceptis et prohibitionibus: efficax in promissis et comminationibus.  Hugo De Sancte Victore, Miscellanea, Liber VI, Tit XVII De Verbi Dei efficacia Source: Migne PL 177.820b-821a

The word of the Lord is living and manifold since it is spoken through men and through Himself, through many man and through Himself alone. Let us consider this great mystery. The word of God appeared visible, vested in human flesh, and every day by the repeated voice He becomes established in us. The wicked not only saw the humanity of Christ, but they were even able to kill it, just as every day the wicked hear the word of God and scorn it. But as they would not have killed Him if they had known Him, so men would never scorn the words of God they hear if they tasted the power of their inner flavour. The word of God is living, because in Him is life and by Him the heart is brought to life. What is outside passes away, what is within does not change. It is living, therefore, because it does not change, effective, because it does not fail. Its promise does not deceive judgement, nor does it perish in forgetfulness, nor does its meaning alter. Its work is not undone by difficulty, nor is its teaching obscured by ambiguity. It enters in truthfully, acts powerfully, judges with discernment. It is living so that you might believe, effective so that you might hope. It is penetrating for judging, alive for commanding and prohibiting, effective in promises and in warning. Hugh Of Saint Victor, Miscellanea, Book 6, from Chapter 7, On The Effective Word of God

Desiring A Teacher

Doce me facere voluntatem tuam, quia tu es Deus meus. Nolebat prorsus errare qui tanti magistri cupiebat esse discipulus. Dicit enim: Doce me, tanquam ignarum tanquam imperitum, tanquam nihil de sua virtute praesumentem. Quem sensum Apostolus ponit cum dicit: Si quis existimat se scire aliquid, necdum cognovi quemadmdum eu operteat scire. Addidit, quia tu es Deus meus. Fide petitio, competens ratio, a clemente Domino ideo postulare benficium, eo quod ipse sit Dominus supplicantis. Cassiodorus, Expositio In Psalterium, Psalmus CXLII Source: Migne PL 70.1013b

Teach me to do your will, because you are my God. 1 He wished not to err who desired to be the pupil of such a great teacher. For he says, 'Teach me,' as one who is ignorant and inexperienced and who presumes nothing of his own ability. Which sense the Apostle takes note of when he says, 'If someone judges himself to be something, he does not yet know as it is needful to know.' 2 Then here he adds, 'Because you are my God,' A faithful petition, a reasonable enquiry, asking for something of benefit from the mercy of the Lord, because he is the Lord of those who supplicate Him. Cassiodorus, Commentary On The Psalms, from Psalm 142 1 Ps 142.11 2 1 Cor 8.2

Ways Of Teaching

Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος, καὶ καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ: καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων... Διὰ τί πρόσκειται τὸ, Ἀνοίξας τὸ στόμα αὐτοῦ; φαίνεται γὰρ, ὅτι περιττόν ἐστιν. Ἀλλ' οὐχί· καὶ μή ἀνοίγων γὰρ τὸ στόμα, ἐδίδασκεν. Πῶς; δὶα τοῦ βίου καὶ τῶν θαυμάτων· νῦν δὲ ἀνοίγων τὸ στόμα, διδάσκει. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον, Κεφαλὴ E' Source: Migne PG 123.188a

Seeing the crowd He went up the mountain, and His disciples came to Him sitting there, and He opened His mouth, teaching them, saying... 1 Why does it say here that 'He opened His mouth'? It seems to be superfluous. But it is not at all. He had been teaching them without opening His mouth. How? With His life and miracles. And now opening His mouth, He teaches. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 5 1 Mt 5.1-2

Corruption And Cleansing

Nescitis quia modicum fermentum totam massam corrumpit? Ita et peccatum unius, quod cognitum non arguitur, multos contaminat; immo omnes qui norunt, et non devitant, aut cum possint arguere, dissimulant. Non enim sibi videtur peccare, quando a nullo corripitur aut vitatur. Expurgate vetus fermentum, ut sitis nova conspersio. Hoc duplici genere accipiendum est, quia est et fermentum humana doctrina, dicente Salvatore: Cavete a fermento Pharisaeorum, id est a doctrina. Et ad malam ergo doctrinam cavendam, et ad hanc causam dictum est, quia eiecto fornicatore, vetus fermentum eiicitur. Ideo autem vetus quia antiqui erroris peccatum est. Nova autem compositio, Christi doctrina est. Ambrosiaster, In Epistolam Beati Pauli Ad Corinthios Primam, Caput V Source: Migne PL 17.209a-c

Do you not know that a little leaven corrupts the whole mass? 1 Thus even one sin, which is known and not disputed, infects many. Indeed all who know and do not admonish it or dispute it when they are able to do so, they lie. For it does not seem a sin to a man when he is not corrected nor condemned by anyone. Clean out the old leaven that you may be a new lump. This must be understood in two ways, because there is a leaven of human teaching, concerning which the Saviour says: 'Beware the leaven of the Pharisees.' 1 That is, beware their teaching, and therefore it is a warning against wicked teaching, and for this reason it was said, because with the ejection of the fornicator, the old leaven is ejected. Therefore it is old because it is the sin of the old error. But the new lump is the teaching of Christ. Ambrosiaster, Commentary On The First Letter of Saint Paul To The Corinthians, Chapter 5 1 1 Cor 5.6 2 Mt 16.11

Poor Teaching

Egent sane populi quibus praeestis vel potius quos decepistis audire. Attendite verba Domini ad apostolos et turbas loquentis, quae et vos, ut audio, in mediu crebro proferre non pudet. Super cathedram Moysi sederunt scirbae et Pharisaei. Omnia ergo quaecumque dixerint vobis, servate et facite: secundum vero opera eorum nolite facere. Dicunt enim et ipsi non faciunt. Periculosa certe ac supervacua sacerdotibus doctrina est, quae pravis operibus obfuscatur. Vae vobis, hypocritae, qui clauditis regnum caelorum ante homines, vos aute non intratis nec introientres sinites intrare. Non solum enim prae tantis malorum criminibus, quae geritis in futuro, sed etiam pro his qui vestro cotdie exemplae pereunt, poenali poena plectemini: quorum sanguis in die iudicii de vestris manibus requiretur. Sed quid mali, quod servi parabola praetenderit, inspicite, dicentis in corde suo: Moram facit Dominus meus venire. Qui pro hoc forsitan inceperat percutere conservos suos manducans et bibens cum ebriis. Veniet ergo, inquit, Dominus servi illius in die, qua non sperat, et hora qua ignorat, et dividet eum, a sanctis scilicet sacerdotibus, partemque eius ponet cum hypocritis, cum eis certe qui sub sacerdotali tegminie multum obumbrant nequitiae, illic, inquiens, erit fletus et stridor dentium, quibus in hac vita non crebro evenit, ob cotidianas ecclesiae matris ruinas filiorum vel desideria regni caelorum. Sed videamus quid Christi verus discipulus magister gentium Paulus, qui omni ecclesiastico doctori imitandus est, sicut ipse hortatur: Imitatores mei estote, inquiens, sicut et ego Christi, in tali negotio praeloquatur in prima epistola dicens: quia cum cognoverunt Deum, non sicut Deum magnificaverunt aut gratias egerunt, sed evanuerunt in cogitatioibus suis et obcaecatum est insipiens cor eorum dicentes se esse sapientes, stulti facti sunt. Licet hoc gentibus dici videatur, intuemini tamen, quia competenter isitius aevi sacerdotibus cum populis coaptabitur. Sanctus Gildas Sapiens, De Excidio et Conquestu Britanniae Source: Migne PL 69.384c-385a

Certainly the people over whom you preside, or rather whom you deceive, have need of hearing. Attend to the words of the Lord spoken to the Apostles and the crowds, words which even you, I hear, do not blush to bring forth often in public. 'The Scribes and the Pharisees sit on the seat of Moses, therefore, whatever they say to you, listen to and do, but do not act according to their works, for they speak and they do not do.' Perilous and vain for the priest is the teaching darkened by evil acts. 'Woe to you hypocrites who shut the kingdom of heaven to men but do not enter yourselves, nor do you allow those who would go in to enter.' 1 You will be punished with a grave penalty not only for the huge crimes of sins which you bear for the future time, but also because of those who perish every day because of your example. On the day of judgement the blood of those men will be required at your hands. Observe what evil is set forth in the parable of the servant who said in his heart, 'My Lord delays.' Before which he had probably 'begun to beat his fellow servants, eating and drinking with those who were drunk.' It is then said, 'The Lord of the servant shall come on a day when he does not expect it, and at an hour that he does not know, and he shall separate him and place his portion with the hypocrites,' that is, he shall be separated from holy priests and placed with the hypocrites, doubtless those who conceal much evil beneath a veil of priesthood. 'There where there shall be a weeping and a gnashing of teeth,' 2 which frequently happens in this life because of the daily loss of the sons of mother church, or because of defections from the kingdom of heaven. But let us see what a true disciple of Christ exhorts, Paul the teacher of the Gentiles, who should be imitated by every teacher in the Church. 'Be imitators of me as I am of Christ,' 3 And then about such affairs in his first letter, 'Because when they knew God, they did they give Him glory as God or thanks, but they became vain in their reasoning and their senseless hearts were blinded, and proclaiming themselves wise they became fools.' 4 Although this appears to be addressed to the Gentiles, observe that it will also fittingly apply to the priests and people of this time. Saint Gildas The Wise, On The Destruction and Ruin of Britain 1 Mt 23.2, Mt 23.13 2 Mt 24.49, 24.50-51 3 1 Cor 11.1 4 Rom 1.21-22

Teaching And Returning

Καὶ συνάγονται οἱ ἀπόστολοι πρὸς τὸν Ἰησοῦν, καὶ ἀπήγγειλαν αὐτῷ πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν. Kαὶ λέγει αὐτοῖς: δεῦτε ὑμεῖς αὐτοὶ κατ' ἰδίαν εἰς ἔρημον τόπον καὶ ἀναπαύσασθε ὀλίγον. ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν. καὶ ἀπῆλθον ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατ' ἰδίαν. Kαὶ εἶδον αὐτοὺς ὑπάγοντας καὶ ἐπέγνωσαν πολλοί, καὶ πεζῇ ἀπὸ πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον αὐτούς. Μεθὸ ἐκήρυξαν οἱ ἀπόστολοι, συνάγονται πρὸς τὸν Ἰησοῦν· ἵνα καὶ ἡμεῖς μανθάνωμεν, ἐπειδὰν προβληθῶμεν εἰς διακονίαν τινὰ, μὴ ἀφηνιάζειν καὶ κατεπαίρεσθαι τοῦ προβαλλομένου, ἀλλ' ἐκεῖνον εἰδέναι κεφαλὴν, καὶ πρὸς αὐτὸν ἐπισρέθειν, καὶ ἀπαγγέλλειν αὐτῷ ὅσα ἤ ἐποιήσαμεν ἤ ἐδιδάξαμεν· χρὴ γὰρ μὴ μόνον διδάσκειν, ἀλλὰ καὶ ποιεῖν· ἀναπαύει δὲ ὁ Χριστὸς τοὺς μαθητὰς, ἵνα πάλιν μάθωσιν οἱ προεστῶτες, τοὺς κοπιῶντας ἔν τε λόγῷ καὶ διασκαλίᾳ ἀναπαύσεως ἁξιοῦν, καὶ μὴ ἀεὶ κατατείνειν αὐτοὺς τοῖς πόνοις· εἰς ἔρημον δὲ τόπον ἀναχωρῶν, διὰ τὸ ἀφίλόδοξον, ὅμως οὐδ' ἐνταῦθα λανθάνει τοὺς ζητοῦντας αὐτόν. Ἀλλὰ τοσοῦτον ἐγρηγόρουν, ἵνα μὴ διαφύγῃ αὐτοὺς, ὥστε καὶ προῆθλον αὐτοὺς, τουτέστι, προέφθασαν οἱ ὄχλοι τοὺς ἀποστόλους, καὶ ἀπῆλθον εἰς τόν τόπον ἔνθα ἔμελλεν ἀναπαυθῆναι ὁ Ἰησοῦς. Οὕτως οὖν καὶ σὺ προλάμβανε τὸν᾽Ιησοῦν, μὴ ἀναμένων, ἵνα ἐκεῖνός σε προσκαλέσηται. Ἀλλὰ προτρέχων, καὶ μᾶλλον σὺ πρόφθὰνων ἐκεῖνον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατά Μάρκον, Κεφαλ. Ϛ’ Source: Migne PG 123.553b-d

And the Apostles gathered to Jesus, and they told Him everything, even what they have done and what they had taught. And He said to them, 'Come, let us go alone into a desert place and rest there a little while.' For many would come and go and they did not have food. And they sailed off alone to a desert place, but many saw them going, and many knew Him, and on foot, from every city, they hurried there and came before them. 1 After the Apostles preached they came to Jesus, whence we should also learn that after we have been sent out on ministry we should not cut ourselves off utterly from Him who sent us out and be as rebels against Him, but knowing Him to be the head, return to Him, declaring to Him everything which we have taught and done. For it is not enough to teach but even to act. And Christ made the disciples rest so that they might understand what was said before, that they who labour in word and teaching, are worthy of receiving rest, and should not always be intent on work. He withdrew to a deserted place so that he might ward off vainglory, but He was not trying to hide in that place from those who sought Him. Therefore the people observing it, lest He should be separated from them, even they came to them, that is, the crowds came before the Apostles, going out to the place to which Christ was withdrawing. Thus even you should come before Christ and not delay until He calls. But make haste before that to come to Him. Theophylact of Ochrid, Commentary On The Gospel Of Saint Mark, Chapter 6 1 Mk 6.30-33

Teaching And Vice

Qui desperantes semetipsos tradiderunt impudicitiae, in opertionem omnis immunditae et avartiae... De gentibus loquitur, quibus caecatum cor est, et nihil sperant, id est mortales se et fatentur et probant; neque de aeternitate sua aliquid credunt: ac propterea vitam mundi, quasi ea frui volentes, et rapiunt, et libidinose vivunt, et cum impudicitia exercentes, ut credunt, voluptatem habendi cupidi, et in usu vivendi ducti omnibus turpissimis voluptatibus. Vos autem non ita didicistis Christum; si tamen audistis illum et in illo credidistis. Contra Ephesios docet non ita vivere ut gentes: quippe qui didicerint Christum: quia Christus ut immortales nos faceret, egit mysterium, praesto in carne fuit, docui ut cognosceremus patrem, et in ipsum fidem haberemus, et est aeternitas nobis viventibus secundum ejus mandata. Vos igitur non ita didicistis, ut gentes: quippe quia vos Christum audistis, si tamen audistis illum, id est intellexistis et credidistis. Hoc est enim quod adjunxit, qui in illum credidistis: quia, ut diximus et dicimus semper, credere in Christum, immortalitem consequi est, et vitam aeternam mereri; ipse enim est vita, ipse lux, ipse aeternitas, ipse qui mortem vincit et vicit, et nobis vicit, per mysterium quod implevit. Victorinus Afrus, In Epistolam Pauli ad Ephesios, Liber Secundus, Caput IV Source: Migne PL 8.1277b-c

Who despairing of themselves have given themselves over to shamelessness, to the doing of every vile thing, and avarice... 1 He speaks of the Gentiles, whose hearts are blind, and who hope for nothing, for they confess themselves to be mortal and act on it, believing nothing of eternal things, and thus they seize on the world's life as something to be enjoyed, and they live lustfully and exert themselves in shamelessness, so that, as they think, they will have the joy of their desires, and by such a way of life they have been led away into every sort of vile pleasure. You did not learn this from Christ, if indeed you have listened to Him and believed in Him... Opposing the Ephesians, he teaches that they should not live like the Gentiles, certainly if they have learnt from Christ, because Christ, so that He might make us immortal, worked a mystery, coming forth in the flesh and teaching so that we might come to know the Father and have faith in Him, and it is eternity for us to live according to His commands. You, therefore, did not have the learning of the Gentiles, but certainly you listened to Christ, if indeed 'you listened to Him,' that is, if you understood and believed. For this is what he adds, you who 'believed in Him,' so that as we have said, and as we shall always say, to believe in Christ achieves immortality, and it merits eternal life, for He is the life and the light and eternity, He is the one who conquers death and conquered it, and conquered for us, through the mystery which He fulfilled. Victorinus Afrus, On the Letter of Saint Paul to the Ephesians, Book Two, Chapter Four 1 Ephes 4.19

Teaching And Firmness

Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε. Τὸ δὲ παραφέρεσθαι εἴρηται ἐκ μεταφορᾶς τῶν μαινομένων, τῶν τῇδε κὰκεῖσε περιφερομένων· ἤ τῶν εὐπαραφόρως ἐν ἴσῳ δόναξιν ἐς τὸ ἀεὶ προσωθοῦν εὐκόλως μετακλινομένων, καὶ μηδὲν βέδαιον ἐχόντων, καίτοι Παύλου μὲν διακεκραγότος· Ἐδραῖοι γίνεσθε, ἀμετακίνητοι. Αὐτοῦ δὲ τοῦ Δεσπότου τὸ λίαν εὐπάροιστον καὶ εὐδιαπτόητον τοῦ τρόπου τὴν ἀνωτάτω τοῖς ἔχουσι τιθέντος διαβολὴν, καὶ δίκην ὀρίζοντος τῇ νόσῳ τὴν ἀποστροφὴν. Ἔφη γὰρ ὧδε περὶ τινῶν· Ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο, καὶ ὁ Θεὸς οὐκ εὐδόκησεν ἐν αὐτοῖς. Τὸ γάρ τοι βεβαίως τε καὶ ἀκλινῶς ἰδρυμένον πρὸς πᾶν ὁτιοῦν τῶν τελούντων εἰς ὄνησιν, ἀσφαλές τε καὶ ἄσυλον· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἵς οὐκ ὠφελήθησαν οἱ περιπατήσαντες. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.1000a-b

Do not be stolen away by various and strange teachings. 1 Stolen is used here as a metaphor for being taken away by madness, for he who is borne away by such things, or is easily disturbed by them, is always being bent like a reed by the power of their will and is never stable, concerning which Paul cries out: 'Be firm and immobile.' 2 And the Lord Himself says that those who have light and inconstant ways place a grave accusation against themselves, and He perceives it to be like the mania of a sickness, for concerning such folk he says, 'They love to move their feet and will not be still, they have not pleased the Lord.' 3 Thus what stands firmly and will not bend is useful in all things, and it is like a guard and a wall. 'For it is good to have the grace to be firm in one's heart, yet not with food, which has not profited those that walk so.' 1 Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 13.9 2 1 Cor 15.58 3 Jerem 14.10

Teaching And Deeds

Et stupebant in docrina ejus, quia in potestate erat sermo ipsius... Sermo doctoris in potestate fit, cum ea quae docet operatur. Nam qui actis ipse sua dicta destruit, contemnitur. Cui contra doctorem instituens Apostolus ait: Nemo adolescentiam tuam contemnat. Singulariter autem Dominus ac principaliter solus ex potestate bona locutus est, quia ex infirmitate mala nulla commisit. Ex divinitatis quippe potentia habuit id quod nobis per humanitatis suae innocentiam ministravit. Aliter in potestate erat sermo ipsius, sive ut alius evangelista dicit, erat docens eos sicut potestatem habens, et non sicut scribae. Quoniam scribae quae per legem didicerant praecepta, populis dabant. Ipse vero quasi auctor impletorque legis, vel mutando, vel augendo quae minus videbantur, libere agendo substituit. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput IV Source: Migne PL 92.379a-b

And they were astonished at His teaching, because there was power in His words... 1 The speech of a teacher has power when he does those things he teaches. For he is scorned who destroys what he has said with his deeds. Against which imposition of such a teacher the Apostle says, 'Do not let anyone scorn your youth.' 2 Only the Lord especially and principally spoke good things from power, because He did no evil from weakness. Certainly from the power of the Divinity He had with which He served us through the innocence of humanity. Otherwise, 'there was power in His words,' because as another Evangelist says, 'He was teaching them as one having power, and not like the scribes,' 3 because the scribes learnt their teaching through the Law and gave it to the people, but He as the author and fulfiller of the Law with deeds openly altered it, either by changing it or supplying what seemed to be lacking. Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 4 1 Lk 4.32 2 Tim 4.12 3 Mt 7.29

Birth And Virtue

Econtratrio monendi sunt ignobiles, ut studeant esse nobiles virtutibus, quamvis non sint nobiles nobilitate sanguinis, quia humili loco nati multi clari fuerunt, prout ait Valerius libro iii capitulo viii. Pones exampla de talibus, sicut de Tullio Hostilio quem in cunabulis accepit agreste tugurium. Eiusdem adolescentia in pecora pascendo fuit occupata, validior etas. Imperium Romanum rexit et duplicavit, senectus in altissimo maiestatis fastigio fulsit. Et ibidem de aliis talibus. Similiter narrat qualiter humiliter nati, fulserunt nobilitate philosophie. Socrates inquit, non solum hominum consensu, verum etiam Appollonis oraculo sapientibus, iudicatus phantaice vel phanaretis matre obsistrice, et sophanisto patre marmorareo vel morario genitus ad clarissimum glorie lumine accessit, et si virtus per seipsum existimatur magister vite optimus. Et ibidem quam matrem eripides, aut quem patern Demostenes habuit, ipsorum quoque seculo ignotum fuit, alterius enim matrem cultellos vendidisse, omnium pene doctorum litere loquuntur. Sed quid aut illius tragita, aut huius oratoria vir clarus, natus ergo de humili genere, clarus tamen philosophia, et virtutibus satis magis est commendabilis nobili nato et alto genere, talibus carente. Johannes Gallensis, Communiloquium sive Summa Collationum, Tercia part: De informatione hominum quantum ad ea que omnibus sunt communia, Tercia distinctio, Captiulum tercium: De ignobilibus Source: here, p138

On the contrary the ignoble should be encouraged so that they become zealous to be noble by virtue, though they are not noble by nobility of blood, because many who were born in lowly position have become celebrated men, as Valerius says in book 3 chapter 8, giving examples of such men like Tullius Hostilius whom a rustic hut received into its cradle. His youth having been spent in pasturing cattle, he became strong in years, and ruling as king of the Romans, he doubled their territory, and in old age he shone with the most high majesty. 1 And in the some place he speaks of others. And likewise he tells of those who were humbly born and shone with the nobility of philosophy. Socrates, he says, not only by the agreement of men, but by the oracle of Apollo, was adjudged to be truly wise, he who was born of a mother, Phaenarete, who was a midwife, and his father, Sophroniscus, was a marble worker, or a stone cutter, but he came to the brightest light of glory, if virtue is judged to be the best teacher of life. And in the same place the mother of Euripides, and the father of Demosthenes, were also unknown to the world, for the mother of the former sold knives, 2 yet they are celebrated in nearly all of the works of those who are educated, for the first in tragedy and the other in oratory were great men, and both were born in a humble state, yet by philosophy they become famous, for indeed virtue is more commendable than a noble birth or a fine lineage which lacks such things. John of Wales, The Communiloquium, Third Part, On The Fashioning of Men In Things All Have In Common, Third Distinction, Third Chapter, On The Ignoble. 1 Valerius Maximus 3.4.2 2 Valerius Maximus 3.4e.1-2

Foundations

Qui fodit in altum et posuit fundamenta super petram... Fundamenta quando pluraliter in Ecclesiae mysterio ponuntur, doctores significant, de quibus dicitur: Fundamenta ejus in montibus sanctis. Quando vero singulariter fundamentum, ipse doctorum doctor et fundamentum fundamentorum exprimitur Christus: De quo dicitur: Fundamentum enim aliud nemo potest ponere, praeter id quod positum est, quod est Jesus Christus. Haec ergo fundamenta non supra terram, sed supra petram sapiens architectus locavit, quia mentes sublimium virorum, non in terrenis desideriis Christus, sed insuperabili sua fide, spe et charitate constituit. Petra autem erat Christus. Qui fodit in altum, quia praeceptis humiltatis terrena omnia fidelium de cordibus eruit, ne propter aliquid infimum vel commodum temporale Deo serviant. Moraliter autem fundamenta domus ipsae sunt intentiones bonae conversationis, quae perfectus verbi auditor, exhaustis humilitate Christiana supervacuarum fragiliumque cogitationum ruderibus, in adimplendis Christi mandatis firmiter inserit, hoc, videlicet, in seipso Christo cooperante specilaiter agens, quod in universali Ecclesia Christus generaliter agit. Gaudensque cum Psalmista: Quia eduxit me de lacu miseriae, et de luto faecis, et stauit supra petram pedes meos, etc. Sanctus Beda, In Lucae Evangelium Expositio, Liber II, Caput VI Source: Migne PL 92.412d-413a

He who dug deep and set the foundations on a rock... 1 In the mystery of the Church foundations in the plural signifies teachers, concerning which it is said: 'His foundations in the holy mountains.' 2 But when foundation is in the singular, it speaks about that teacher of teachers and foundation of foundations who is Christ, concerning whom it is said: 'No one is able to lay down another foundation, but the one which has been laid, which is Jesus Christ.' 3  These foundations, then, the wise builder did not set on earth but on stone, because Christ does not establish the minds of upright men in worldly desires, but in unbreakable faith and hope and charity. 'For the rock was Christ.' 4 He digs deep because in the commands of humility he digs out all the earth from the heart of the faithful, lest they serve God on account of some base and comforting temporal thing. Morally the foundations of this house are the exertions of the good life, which is a flawless listener to the Word, and with Christian humility it draws out the rubble of all vanity and weakness of thought in the firm implanting of the fulfilling of Christ's commandments, which certainly a man does in himself with the particular aid of Christ, and Christ does generally in the Church. And so he rejoices with the Psalmist: 'Because He led me from the pit of misery, and from the pit of filth, and set my feet on the rock...' 5 Saint Bede, Commentary On The Gospel of Saint Luke, Book 2, Chapter 6 1 Lk 9.23 2 Ps 86.1 1 Cor 3.11 4 1 Cor 10.4 5 Ps 39.3

Understanding And Teaching

Quid est quod ait: Appone cor ad doctrinam meam.? Et paulo post subjungit: Ecce descripsi eam tripliciter, in cogitationibus et scientia ut ostenderem tibi firmitatem et eloquia veritatis? Quomodo descripsit tripliciter doctrinam et scientiam? Aut quid est cor apponere ad doctrinam? Cor apponere est intelligere doctrinam sanctam et justam. Tripliciter vero descripsit suam doctrinam, quia unicuique praecepit ut eam studeat implere cogitatione, locutione, et opere. De quibus terminis dicit: Ne transgrediaris terminos antiquos, quos posuerunt patres tui? Terminos antiquos dicit terminos veritatis et fidei, quos habuerunt ab initio catholici doctores. Hoc ergo praecipit, ut sacrae fidei veritatem et evangelicae doctinae nemo aliter suscipiat, quam a sanctis Patribus est tradita, sive hoc praecipit, ut eloquia sacrarum Scipturarum nemo aliter interpretetur, nisi juxta uniuscujusque scribentis vel docentis sancti Spiritus veritatem et intentionem. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XXII Source: Migne PL 172.324a-b

Why does he say. 'Apply your heart to my teaching.' ? And a little after, 'Behold, I have described it in three ways, in thought and in knowledge, that I might show to you the firmness and elegance of truth.' ? 1 How has he described teaching and knowledge in three ways? Or what is it to apply the heart to teaching? To apply the heart is to understand holy and righteous teaching. But he describes his teaching in three ways, because he commands each one of us to strive to fulfill it in thought and speech and deed. Of what boundaries does he speak of with: 'Do not pass beyond the ancient boundaries that your fathers have established.' 2 He calls the ancient boundaries the boundaries of truth and faith that the catholic teachers had from the beginning. This, therefore, he commands, that no one should take up the truth of the holy faith and the teaching of the Gospel in any other way than according to the tradition of the Holy Fathers, or that no one should interpret the words of Holy Scripture in any other way but writing and teaching according to the truth and intention of the Holy Spirit. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 22 1 Prov 22.17, 20-21 2 Prov 22.28

Knowing The Way

Notam fac mihi viam in qua ambulem, quia ad te, Domine, levavi animam meam. Cum a Deo petit notam sibi fieri vitae viam, ostendit quoniam haec via hominibus habetur incognita. Illius enim lucerna hoc iter ostendit, illius lumen semitas istas aperit qui illuminat ominum hominem venientem in hunc mundum; sicut in trigesimo primo psalmo jam dictum est poenitenti: Intellectum tibi dabo, et instruam te in via hac qua gradieris. Quapropter merito rogat propheta ut ei Dominus viam salutis ostendat, et sic semper notam habeat, ne de eius corde aliquando discedat. Subiungitur quoque solemnis illa confessio: quoniam illud nos postulata mereri facit, si animam nostram non carnali gravamine inclinemus ad mundum, sed spirituali iuvamine levemus semper ad Dominum. Cassiodorus, Expositio In Psalterium, Psalmus CXLII Source: Migne PL 70.1012d-1013a

Make known to me the way in which I shall walk, because to you, Lord, I lift up my soul... 1 When he seeks from God the knowledge of the way of life for himself, he shows that this way is unknown to men. For His lamp reveals the way, His light opens the way, 'He who enlightens all men coming into the world.' 2  So it has already been said to the penitent man in the thirty first Psalm: 'I shall give you understanding and I shall instruct you on this way which you are to walk.' 3 Whence with merit the prophet asks that the Lord show him the way of salvation, that he might always have knowledge of it, lest at some time his heart fall away. Then a solemn confession is added, because what has been asked makes us worthy of it, that we not incline our soul to the world with carnal weight, but with spiritual lightness always be raised up to the Lord. Cassiodorus, Commentary On The Psalms, from Psalm 142 1 Ps 142.9 2 Jn 1.9 3 Ps 31.8

Prayer And Understanding

Tὰς ὁδούς σου Kύριε γνώρισόν μοι καὶ τὰς τρίβους σου δίδαξόν με, ὁδήγησόν με ἐπὶ τὴν ἀλήθειάν σου καὶ δίδαξόν με ὅτι σὺ εἶ ὁ θεὸς ὁ σωτήρ μου καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν Ἐγὼ δὲ πρῶτον μὲν ἰκετεύω τὰς σὰς ὁδοὺς διαγνῶναι, καὶ τὰς πρός με φερούσας τρίβους μαθεῖν, ὥστε δινηεκῶς τὴν ἀπλανῆ σου καὶ ἀληθῆ πορείαν ὁδεύειν. Ἔπειτα δι' αὐτῶν ἰκετεύω τῶν πραγμάτων μαθεῖν, ὅτι Σωτὴρ ὑπάρχεις ἐμός· τὴν γὰρ παρὰ σοῦ φιλανθρωπίαν προσμένω διηνεκῶς. Τὸ γὰρ ὅλην τὴν ἡμέραν, ἀντὶ τοῦ ἀεὶ τέθεικεν· καὶ διδάξαι βούλεται, ὡς οὐ νῦν μεν τὰύτην ἔχει τὴν γνώμην, νῦν δὲ ἑτέραν ἀντὶ ταύτης εἰσδέχεται. Θεοδώρητος Ἐπίσκοπος Κύρρος, Ἑρμηνεία εἰς Τους Ψαλμούς, Ψαλμός ΚΔ’ Source: Migne PG 80.1037a

Make your ways known to me, O Lord, and teach me your paths, lead me to your truth and teach me that you are God my Saviour, for you I wait all day long. 1 First I pray that I might know your ways and learn the paths which lead me to you, so that I might always and without delusion truly travel on the way. Then I pray to you that I might learn what it means for you to be my Saviour, for I am always expecting your mercy. And this 'all day long' is put here for 'always,' for he wishes to teach that he does not have this understanding at one time and a different one at another time. Theodoret of Cyrrhus, Commentary on the Psalms, from Psalm 24 1 Ps 24.4-5

Revelation And Hiding

Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν: ἐξομολογοῦμαί σοι, Πάτερ, Kύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Ὅ λέγει, τοιοῦτόν ἐστιν· Ἐξομολογοῦμαι, ἀντὶ τοῦ Εὐχαριστῶ σοι, ὦ Πάτερ, ὅτι οἱ δοκοῦντες σοφοὶ καὶ ἔμπειροι εἶναι τῶν Γραφῶν Ἰουδαῖοι, ἠπείθησαν, οἱ δὲ ἀμαθεῖς καὶ νήπιοι ἐπίστευσαν καὶ ἔγνων τὰ μυστήρια. Ἀπέκρυψε δὲ τὰ μυστήρια ὁ Θεὸς απὸ τῶν δοκούντῶν εἶναι σοφῶν, οὐχ ὡς φθονῶν ἤ ὡς αἴτιος ἀγνωσίας, ἀλλὰ διὰ τὸ μὴ εἶναι ἀξίους, ἐξ αὐτοῦ τούτου τοῦ δοκεῖν ἑαυτοὺς εἶναι σοφούς· ὁ γὰρ δοκῶν ἑαυτὸν σοφὸν, καὶ θαῥῥων τῇ οἰκείᾳ γνώσει, οὐδὲ προσαλεῖται Θεόν. Καὶ λοιπὸν ὁ Θεὸς ὡς μὴ προσκαλούμενος οὐδὲ βοηθεῖ αὐτῷ, οὐδὲ ἀποκαλύπτει. Ἄλλως τε, ὁ Θεὸς μᾶλλον διὰ φιλανθρωπίαν οὐκ ἀποκαλύπτει τοῖς πολλοῖς τὰ μυστήρια, ἵνα μὴ πλεῖον κολασθῶσιν, ὡς μετὰ τὸ γνῶναι διαπτύσαντες. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ματθαιον , Κεφ ΙΑ' Source: Migne PG 123.256c-d

At that time Jesus answered and said, 'I confess to you, Father, Lord of heaven and earth, that you have hidden all these things from the wise and clever, and revealed them to little ones.' 1 He says, 'I confess,' that is, I give thanks to you, Father, that the Jews who seem to be wise to themselves and learned in the Scriptures, did not believe, but the uneducated and little ones believed and knew mysteries. For God hides mysteries from those who seem to be wise, not because He begrudges them, or that He is a cause of ignorance, but because they are not worthy, since they seem wise to themselves. But he who is wise to himself and he who is confident in his own knowledge does not call on God. And when one does not call on God, He does not aid, nor does He reveal anything. And besides this, God on account of His love of men does not reveal His mysteries to many, lest more be punished, scorning the things that they teach. Theophylact of Ochrid, Commentary On The Gospel Of Saint Matthew, Chapter 11 1 Mt 11.25

Souls And Enrichment

Quid est quod ait: Anima quae benedicit, impinguabitur: et quae inebriat, ipsa quoque inerbriatur? Plures namque sunt qui inebriant alios, sed ipsi non inebriantur; non dicit hoc corporali ebrietate, sed de spiritali: Anima ergo quae benedicit, impinguabitur, quia quicunque exterius praedicando benedicit, spiritalem pinguedinem accipit, id est spiritali gratia augetur et crescit. Similiter qui sacro eloquio mentes subditorum studet inebriare, inebriabitur et ipse, quia sancti Spiritus gratia repletur. Quare non dixit, homo, sed, anima quae benedicit, impinguabitur? In Scripturis divinis saepius poni solet pars pro toto, id est anima pro toto homine. Totum vero ponitur etiam pro parte, ut illud: Tulerunt Dominum meum. Dominum dixit, pro corpore Domini. Honorius Augustodunensis, Quaestiones Et Ad Easdem Responsiones In Duos Salomonis Libros, In Proverbia, Caput XI Source: Migne PL 172.318c

Why is it said: 'The soul which blesses shall be enriched, and that which intoxicates shall also be made drunk?' 1 For there are many who intoxicate others, but they are not intoxicated. This does speak of corporeal ebriety but of spiritual matters. Therefore the soul which blesses shall be enriched because whoever it blesses outside in preaching, it receives spiritual enrichment, that is, an increase and growth of spiritual grace. Similarly he who strives to intoxicate the minds of those who hear with sacred speech, even he shall be made drunk, because he is filled with the grace of the Holy Spirit. Why did it not say 'a man' but 'a soul' which blesses is enriched? It is often the habit of Divine Scripture to give a part for the whole, that is, the soul for the whole man. But the whole may also be given for a part, as in 'They have taken my Lord away,' 2 for she says 'The Lord' for the body of the Lord. Honorius of Autun, Questions and Answers on Two Books of Solomon, On Proverbs, Chapter 11 1 Prov 11.25 2 Jn 20.13

Wonder And Teaching

Et mirabantur Judaei... Hic tangitur secundum, scilicet Judaeorum admiratio. Ratio admirationis erat, sicut dicit Augustinus, quod nunquam viderant eum literas dicentem, audiebant autem de lege disputantem; propter quod dicitur: Et mirabuntur Judaei dicentes: Quomodo hic literas scit, cum non didicerit? Unde poterat Dominus dicere illud Prov. trigesimo: Sapientiam non didici, et novi scientiam Sanctorum. Luc. secundo: Stupebant autem omnes, qui eum audiebant, super prudentia et responsis ejus. Respondit eis Jesus, et dixit: Mea doctrina... Hic ponitur tertium, scilicet Christi responsio, qua admirationi eroum satisfacit, ostendens se non habere scientiam per acquisitionem, sicut habent alii homines; sed a sua origine, propter quod dicit: Mea doctrina, scilicet quam doceo, non est mea, id est, a me, vel ad meam gloriam, vel a me acquisita, sed ejus, qui misit me, id est, a Patre, qui misit me; omnia enim, quae habet Filius, a Patre accipit, supra quinto: Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem, ita nec docere quemquam. Et quia haec responsio manifesta non est nisi his, qui recte audiunt, et hi sunt qui audiunt, ut faciant, propterea dicit: Si quis voluerit voluntatem ejus, scilicet Dei Patris, facere, cognscet de doctrina, utrum ex Deo fit, an ego a me ipso loquar; quia aliter nec me, nec doctrinam meam potest cognoscere vere. Ideo dicitur primae Joan. secundo: Qui dicit se Deum nosse, et mandata ejus non custodit, mendax est, et in hoc veritas non est. Et sic doctrine Christi est commendabilis ab origine. Est etiam commendabilis a fine in hoc quod in docendo non quaerit gloriam propriam. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VII Source: Here, p717-718

And the Jews were amazed... 1 Here he touches on the second part, that is, the wonder of the Jews. The reason for the amazement was, as Augustine says, that they had never seen anyone teach Him, but then they heard him disputing on the Law, 2 on account of which it is said: 'And the Jews were amazed, saying, 'How does this man have his learning when He was not taught?' Whence the Lord could have spoken that passage in the thirtieth chapter of Proverbs: 'I knew no learning and I had the knowledge of the holy.' 3 And in the second chapter of Luke: 'All who heard Him were astonished at His wisdom and His replies.' 4 Jesus answered them, saying, 'My teaching...' Here he sets down the third part, that is the reply of Christ, which stirs up their wonder, showing Him not to have knowledge by acquisition, as other men have, but from His origin, on account of which He says: 'My teaching,' that is, what I teach, 'is not my own,' that is, from me, or for my own glory, or acquired by me, 'but it is of Him who sent me,' that is, the Father, who sent me. For everything which the Son has, He has received from the Father, as in chapter five of this Gospel: 'The Son is not able to do anything of Himself, unless what He sees the Father doing,' 5 and thus not to teach anything. And because this answer was not given for anyone but those who hear rightly,  those who hear that they might do, because of this He says: 'If someone would do His will,' That is, of God The Father, 'he will know if this teaching is from God, or if I speak from myself.' Because otherwise neither me nor my teaching can be truly known. Therefore it is said in the second chapter of the first letter of John: 'He who says he knows God and does not keep His commandments is a liar, and the truth is not in him.' 6 And thus the teaching of Christ is commendable by its origin, and again it is commendable by its end, in that in teaching He does not seek His own glory. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 7 1 Jn 7.15 2 August Tract On John 29.2 3 Prov 30.3, but here the Vulgate rather asserts ignorance of the knowledge of the holy, and the Hebrew the same. The Septuagint has God teaching him learning and knowledge of the holy. 4 Lk 2.47 5 Jn 5.19 6 1 Jn 2.4