Golden Chain 12740
12740 Jn 7,40-53
AUG. Our Lord having invited those, who believed in Him, to drink of the Holy Spirit, a dissension arose among the multitude: Many of the people therefore, when they heart these saying, said, Of a truth this is the Prophet.
THEOPHYL. The one, that is, who was expected. Others, i.e. the people said, This is the Christ.
ALCUIN. These had now begun to drink in that spiritual thirst, and had laid aside the unbelieving thirst. But others still remained dried up in their unbelief: But some said, Shall Christ come out of Galilee? Has not the Scripture said, That Christ comes of the seed of David, and out of the town of Bethlehem, where David was? They knew what were the predictions of the Prophets respecting Christ, but knew not that they all were fulfilled in Him. They knew that He had been brought up at Nazareth, but the place of His birth they did not know; and did not believe that it answered to the prophecies.
CHRYS. But be it so, they knew not His birth-place: were they ignorant also of His extraction? that He was of the house and family of David? Why did they ask, Has not the Scripture said, that Christ comes of the seed of David? They wished to conceal His extraction, and therefore put forward where He had been educated. For this reason, they do not go to Christ and ask, How say the Scriptures that Christ must come from Bethlehem, whereas you come from Galilee purposely and of malice prepense they do not do this. And because they were thus inattentive, and indifferent about knowing the truth, Christ did not answer them: though He had lauded Nathanael, when he said, Can any good thing come out of Nazareth? and called Him an Israelite indeed, as being a lover of truth, an well learned in the ancient Scriptures.
So there was as a division among the people concerning Him.
THEOPHYL. Not among the rulers; for they were resolved one way, viz. not to acknowledge Him as Christ. The more moderate of them only used malicious words, in order to oppose Christ's path to glory; but the more malignant wished to lay hands on Him: And some of them would haze taken Him.
CHRYS. The Evangelist says this to show, that they had no concern for, and no anxiety to learn, the truth.
But no man laid hands on Him.
ALCUIN. That is, because He Who had the power to control their designs, did not permit it.
CHRYS. This were sufficient to have raised some compunction in them; but no, such malignity believes nothing; it looks only to one thing, blood.
AUG. They; however who were sent to take Him, returned guiltless of the offense, and full of admiration: Then came the officers to the chief priests and Pharisees; and they said to them, Why have you not brought Him?
ALCUIN. They who wished to take and stone Him, reprove the officers for not bringing Him.
CHRYS. The Pharisees and Scribes profited nothing by seeing the miracles, and reading the Scriptures; but their officers, who had done neither, were captivated with once hearing Him; and they who went to take hold of Him, were themselves taken hold of by the miracle. Nor did they say, We could not because of the multitude: but made themselves proclaimers of Christ's v wisdom;: The of officers answered, Never man spoke like this Man.
AUG. He spoke thus, because He was both God and man.
CHRYS. Not only is their wisdom to be admired, for not wanting miracles, but being convinced by His teaching only, (for they do not say, Never man did such miracles as this Man, but, Never man spoke like this Man,) but also their boldness, in saying this to the Pharisees, who were such enemies of Christ. They had not heard a long discourse, but minds unprepossessed against Him did not require one.
AUG. The Pharisees however rejected their testimony: Then answered them the Pharisees, Are you also led away? As if to say, We see that you are charmed by His discourse.
ALCUIN. And so they were led away; and laudably too, for they had left the evil of unbelief, and were gone over to the faith.
CHRYS. They make use of the most foolish argument against them: Have any of the rulers or of the Pharisees believed on Him? but this people who knows not the law are cursed? This then was their ground of accusation, that the people believed, but they themselves did not.
AUG. They who knew not the law, believed on Him who had given the law, and they who taught the law condemned Him; thus fulfilling our Lord's words, I am come, that they which see not might see, and that they which see might be made blind.
CHRYS. How then are they cursed, who are convinced by the law? Rather are you cursed, who have not observed the law.
THEOPHYL. The Pharisees answer the officers courteously and gently, because they are afraid of their forthwith separating from them, and joining Christ.
CHRYS. As they said that none of the rulers believed on Him, the Evangelist contradicts them: Nicodemus said to them, (he that came to Jesus by night, being one of them.)
AUG. He was not unbelieving, but fearful; and therefore came by night to the light, wishing to be enlightened, but afraid of being known to go. He replies, Does our law judge any man before it hear him, and know what he does? He thought that, if they would only hear Him patiently, they would be overcome, as the officers had been. But they preferred obstinately condemning Him, to knowing the truth.
AUG. He calls the law of God, our law; because it was given to men.
CHRYS. Nicodemus shows that they knew the law, and did not act according to the law. They, instead of disproving this, take to rude and angry contradiction: They answered and said to him, Are you also of Galilee?
AUG. i.e. led away by a Galilean. Our Lord was called a Galilean, because His parents were of the town of Nazareth; I mean by parents, Mary.
CHRYS. Then, by way of insult, they direct Him to the Scriptures, as if He were ignorant of them; Search and look, for out of Galilee arises no prophet: as if to say, Go, learn what the Scriptures say.
ALCUIN. They knew the place where He had resided, but never thought of inquiring where He was born; and therefore they not only denied that He was the Messiah, but even that He was a prophet.
AUG. No prophet indeed arises out of; Galilee, but the Lord of prophets arose thence.
And every man went to his own house.
ALCUIN. Having effected nothing, devoid of faith, and therefore incapable of being benefited, they returned to their home of unbelief and ungodliness.
12801 Jn 8,1-11
ALCUIN. Our Lord at the time of His passion used to spend the day in Jerusalem, preaching in the temple, and performing miracles, and return in the evening to Bethany, where He lodged with the sisters of Lazarus. Thus on the last day of the feast, having, according to His wont, preached the whole day in the temple, in the evening He went to the mount of Olives.
AUG. And where ought Christ to teach, except
on the mount of Olives; on the mount of ointment, on the mount of chrism. For the name Christ is from chrism, chrism being the Greek word for unction. He has anointed us, for wrestling with the devil.
ALCUIN. The anointing with oil is a relief to the limbs, when wearied and in pain. The mount of Olives also denotes the height of our Lord's pity, olive in the Greek signifying pity. The qualities of oil are such as to fit in to this mystical meaning. For it floats above all other liquids: and the Psalmist says, Your mercy is over all Your works. And early in the morning, He came again into the temple: i.e. to denote the giving and unfolding of His mercy, i.e. the now dawning light of the New Testament in the faithful, that is, in His temple. His returning early in the morning, signifies the new rise of grace.
BEDE. And next it is signified, that after He began to dwell by grace in His temple, i.e. in the Church, men from all nations would believe in Him: And all the people came to Him, and He sat down and taught them.
ALCUIN. The sitting down, represents the humility of His incarnation. And the people came to Him, when He sat down, i.e. after taking up human nature, and thereby becoming visible, many began to hear and believe on Him, only knowing Him as their friend and neighbor. But while these kind and simple persons are full of admiration at our Lord's discourse, the Scribes and Pharisees put questions to Him, not for the sake of instruction, but only to entangle the truth in their nets: And the Scribes and Pharisees brought to Him a woman taken in adultery; and when they had set her in the midst, they say to Him, Master, this woman was taken in adultery, if the very act.
AUG. They had remarked upon, Him already, as being over lenient. Of Him indeed it had I been prophesied, Ride on because of the word of truth, of meekness, and of righteousness. So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. When He spoke, His truth was acknowledged; when against His enemies He used no violence, His meekness was praised. So they raised the scandal on the score of justice For they said among themselves, If He decide to let her go He will not do justice; for the law cannot command what is unjust: Now Moses in the law commanded as, that such should be stoned: but to maintain His meekness, which has made Him already so acceptable to the people, He must decide to let her go. Wherefore they demand His opinion: And what say You? hoping to find an occasion to accuse Him, as a transgressor of the law: And this they said tempting Him, that they might have to accuse Him. But our Lord in His answer both maintained His justice, and departed not from meekness. Jesus stooped down, and with His finger wrote on the ground.
AUG. As if to signify that such persons were to be written in earth, not in heaven, where He told His disciples they should rejoice they were v written. Or His bowing His head (to write on the ground), is an expression of humility; the writing on the ground signifying that His law was written on the earth which bore fruit, not on the barren stone, as before.
ALCUIN. The ground denotes the human heart, which yields the fruit either of good or of bad actions: the finger jointed and flexible, discretion. He instructs us then, when we see any faults in our neighbors, not immediately and rashly to condemn them, but after searching our own hearts to begin with, to examine them attentively with the finger of discretion.
BEDE. His writing with His finger on the ground perhaps showed, that it was He who had written the law on stone.
So when they continued asking Him, He lifted Himself up.
AUG. He did not say, Stone her not, lest He should seem to speak contrary to the law. But God forbid that He should say, Stone her; for He came not to destroy that which He found, but to seek that which was lost. What then did He answer? He that is without sin among you, let him first cast a stone at her. This is the voice of justice. Let the sinner be punished, but not by sinners; the law carried into effect, but not by transgressors of the law.
GREG. For he who judges not himself first, cannot know how to judge correctly in the case of another. For though He know what the offense is, from being told, yet He cannot judge of another's deserts, who supposing himself innocent, will not apply the rule of justice to himself.
AUG. Having with the weapon of justice smitten them, He deigned not even to look on the fallen, but averted His eyes: And again He stooped down, and wrote on the ground.
ALCUIN. This is like our Lord; while His eyes are fixed, and He seems attending to something else, He gives the bystanders an opportunity of retiring: a tacit admonition to us to consider always both before we condemn a brother for a sin, and after we have punished him, whether we are not guilty ourselves of the same fault, or others as bad.
AUG. Thus smitten then with the voice of justice, as with a weapon, they examine themselves, find themselves guilty, and one by one retire: And they which heard it, went out one by one, beginning at the eldest.
GLOSS. The more guilty of them, perhaps, or those who were more conscious of their faults.
AUG. There were left however two, the pitiable, and the pitiful, And Jesus was left alone, and the woman standing in the midst: the woman, you may suppose, in great alarm, expecting punishment from one in whom no sin could be found. But He who had repelled her adversaries with there word of justice, lifted on her the eyes of mercy, and asked; When Jesus had lifted Himself up, and saw none but the woman, He said to her, Woman, where are these your accusers? Has no man condemned you? She said, No man, Lord. We heard above the voice of justice; let us hear now that of mercy: Jesus said to her, Neither do I condemn you; I, who you feared would condemn you, because You found no fault in me. What then Lord? Do You favor sin? No, surely. Listen to what follows, Go, and sin no more. So then our Lord condemned sin, but not the sinner. For did He favor sin, He would have said, Go, and live as you will: depend on my deliverance: howsoever great your sins be, it matters not: I will deliver you from hell, and its tormentors. But He did not say this. Let those attend, who love the Lord's mercy, and fear His truth. Truly, Gracious and righteous is the Lord.
12812 Jn 8,12
ALCUIN. Having absolved the woman from her Sill, lest some should doubt, seeing that He was really man, His power to forgive sins, He deigns to give further disclosure of His divine nature; Then spoke Jesus again to them, saying, I am. the Light of the world.
BEDE Where it is to be observed, He does not say, I am the light of Angels, or of heaven, but the Light of the world, i.e. of mankind who live in darkness, as we read, To give light to them that sit in darkness, and in the shadow of death.
CHRYS. As they had brought Galilee as an objection against Him, and doubted His being one of the Prophets, as if that was all He claimed to be, Me wished to show that He w as not one of the Prophets, but the Lord of the whole earth: Then spoke Jesus again to them, saying, I am the Light of the world: not of Galilee, or of Palestine, or of Judea.
AUG. The Manichaeans suppose the sun of the natural world to be our Lord Christ; but the Catholic Church reprobates such a notion for our Lord Christ was not made the sun, but the sun was made by Him: inasmuch as all things were made by Him. And for our sake did He come to be under the sun being the light which made the sun: He hid Himself under the cloud of the flesh, not to obscure, but to temper His light. Speaking then through the cloud of the flesh, the Light unfailing, the Light of wisdom says to men, I am the Light of the world.
THEOPHYL. You may bring these words against Nestorius: for our Lord does not say, In Me is the light of the world, but, I am the Light of the world: He who appeared man, was both the Son of God, and the Light of the world; not, as Nestorius fondly holds, the Son of God dwelling in a mere man.
AUG. He withdraws you however from the eyes of the flesh, to those of the heart, in that He adds, He that follows Me shall not walk in darkness, but shall have the light of life. He thinks it not enough to say shall have light, but adds, of life. These words of our Lord agree with those of the Psalm, In Your light shall we see light; for with you is the well of life. For bodily uses, light is one thing, and a well another; and a well ministers to the mouth, light to the eyes. With God the light and the well are the same. He who shines upon you, that you may see Him, the Same flows to you, that you may drink Him. What He promises is put in the future tense; what we ought to do in the present. He that follows Me, He says, shall have; i.e. by faith now, in sight hereafter. The visible sun accompanies you, only if you go westward, whither it go also; and even if you follow it, it will forsake you, at its setting. Your God is every where wholly; He will not fall from you, if you fall not from Him. Darkness is to be feared, not that of the eyes, but that of the mind; and if of the eyes, of the inner not the outer eyes; not those by which white and black, but those by which just and unjust, are discerned.
CHRYS. Walk not in darkness, i.e. spiritually abide not in error. Here He tacitly praises Nicodemus and the officers, and censures those who had plotted against Him; as being in darkness and error, and unable to come to the light.
12813 Jn 8,13-18
CHRYS. Our Lord having said, I am the Light of the world; and, he that follows Me, walks not in darkness, the Jews wish to overthrow what He has said: The Pharisees therefore said to Him, you bear record of Yourself, Your record is not true.
ALCUIN. As if our Lord Himself were the only (one that bore) witness to Himself; whereas the truth was that He had, before His incarnation, sent many witnesses to prophesy of His Sacraments.
CHRYS. Our Lord however overthrew their argument: Jesus answered and said, Though I bear record of Myself, yet My record is true. This is an accommodation to those who thought Him no more than a mere man. He adds the reason, For I know whence I come and whither I go; i.e. I am God, from God, and the Son of God: though this He does not say expressly, from His habit of mingling lofty and lowly words together. Now God is surely a competent witness to Himself.
AUG. The witness of light is true, whether the light show itself, or other things. The Prophet spoke the truth, but whence had he it, but by drawing from the fount of truth? Jesus then is a competent witness to Himself: For I know whence I come, and whither I go: this has reference to the Father; for the Son gave glory to the Father who sent Him. How greatly then should man glorify the Creator, w ho made Him. He did not separate from His Father, however, when He came, or desert us when He returned: unlike that sun which in going to the west, leaves the east. And as that sun throws its light on the faces both of him who sees, and him who sees not; only the one sees with the light, the other sees not: so the Wisdom of God, the Word, is every where present, even to the minds of unbelievers; but they have not the eyes of the understanding, whereas with to see. To distinguish then between believers and enemies among the Jews, as between light and darkness, He adds, But you cannot tell whence I come, and whither I go. These Jews saw the man, and did not believe in the God, and therefore our Lord says, You judge after the flesh, i.e. in saying, You bear record of Yourself, Your record is not true.
THEOPHYL. As if to say: You judge untruly, according to the flesh, thinking, because I am in the flesh, that I am flesh only, and not God.
AUG. Understanding Me not as God, and seeing Me as man, you think Me arrogant in bearing witness of Myself. For any man who bears high testimony to himself, is thought proud and arrogant. But men are frail, and may either speak the truth, or lie: the Light cannot lie.
CHRYS. As to live according to the flesh is to live amiss, so to judge according to the flesh, is to judge unjustly. They might say, however, If we judge wrongly, why do you not convict us, why do you not condemn us? So He adds, I judge no man.
AUG. Which may be understood in two ways; judge no man, i.e. not now: as He says elsewhere, God sent not His Son into the world to condemn the world, but that the world through Him might be saved: not that He abandons, but only defers, His justice. Or having said, You Judge according to the flesh, He says immediately, I judge no man, to let you know that Christ does not judge according to the flesh, as men judged Him. For that Christ is a judge appears from the next words, And yet if I Judge, My judgment is true.
CHRYS. As if to say: In saying, I judge no man, I meant that I did not anticipate judgment. If I judged justly, I should condemn you, but now is not the time for judging. He alludes however to the future judgment, in what follows; For I am not alone, but I and the Father that sent Me; which means that He will not condemn them alone, but He and the Father together. This is intended too to quiet suspicion, as men did not think the Son worthy to be believed, unless He had the testimony of the Father also.
AUG. But if the Father is with You, how did He send You? O Lord, Your mission is Your incarnation. Christ was here according to the flesh without withdrawing from the Father, because the Father and the Son are every where. Blush, you Sabellian; our Lord does not say, I am the Father, and I the self-same person am the Son; but, I am not alone, because the Father is with Me. Make a distinction then of persons, and distinction of intelligences: acknowledge that the Father is the Father, the Son the Son: but beware of saying, that the Father is greater, the Son less. Theirs is one substance, one co-eternity, perfect equality. Therefore, He says, My judgment is true, because I am the Son of God. But that you may understand how that the Father is with Me, it is not for the Son ever to leave the Father. I have taken up the form of a servant; but I have not lost the form of God. He had spoken of judgment: now he speaks of witness: It is also written in your law, that the testimony of two men is true.
AUG. Is this made a bad use of by the Manichaeans, that our Lord does not say, in the law of God, but, in your law? Who does not recognize here a manner of speaking customary in Scripture? In your law, i.e. the law given to you. The Apostle speaks of his Gospel in the same way, though he testifies to having received it not from men, but by the revelation of Jesus Christ.
AUG. There is much difficulty, and a great mystery seems to be contained, in God's words, In the mouth of two or three witnesses, let every word be established. It is possible that two may speak false. The chaste Susannah was arraigned by two false witnesses: the whole people spoke against Christ falsely. How then must we understand the word, By the mouth of two or three witnesses shall every word be established: except as an intimation of the mystery of the Trinity, in which is perpetual stability of truth? Receive then our testimony, lest you feel our judgment. I delay My judgment: I delay not My testimony: I am one that bears witness of Myself, and the Father that sent Me bear witness of Me.
BEDE. In many places the Father bears witness of the Son; as, This day have I begotten You; also, This is My beloved Son.
CHRYS. It is written in your law, that the testimony of two men is true. If this is to be taken literally, in what respect does our Lord differ from men? The rule has been laid down for men, on the ground that one man alone is not to be relied on: but how can this be applicable to God? These words are quoted then with another meaning. When two men bear witness, both to an indifferent matter, their witness is true: this constitutes the testimony of two men. But if one of them bear witness to himself, then they are no longer two witnesses. Thus our Lord means to show that He is consubstantial with the Father, and does not need another witness, i.e. besides the Father's. I and the Father that sent Me. Again, on human principles, when a man bears witness, his honesty is supposed, he is not home witness to; and a man is admitted as a fair and competent witness in an indifferent matter, but not in one relating to himself, unless he is supported by other testimony. But here it is quite otherwise. Our Lord, though giving testimony in His own case, and though saying that He is borne witness to by another, pronounces Himself worthy of belief; thus showing His all-sufficiency. He says He deserves to be believed.
ALCUIN. Or it is as if He said, If your law admits the testimony of two men who may be deceived, and testify to more than is true; on what grounds can you reject Mine and My Father's testimony, the highest and most sure of all?
12819 Jn 8,19-20
AUG. Those who had heard out Lord say, You judge after the flesh, showed that they did so; for they understood what He said of His Father in a carnal sense: Then said they to Him; Where is Your Father? meaning, We have heard you say, I am not alone, but I and the Father that sent Me. We see you alone; prove to us then that Your Father is with You.
THEOPHYL. Some remark that this is said in contumely and contempt; to insinuate either that He is born of fornication, and knows not who His Father is; or as a slur on the low situation of His father, i.e. Joseph; as if to say, Your father is an obscure, ignoble person; why do you so often mention him? So because they asked the question, to tempt Him, not to get at the truth, Jesus answered, You neither know Me, nor My Father.
AUG. As if He said, You ask where is Your Father? As if you knew Me already, and I were nothing else but what you see. But you know Me not, and therefore I tell you nothing of My Father. You think Me indeed a mere man, and therefore among men look for My Father. But, forasmuch as I am different altogether, according to My seen and unseen natures, and speak of My Father in the hidden sense according to My hidden nature; it is plain that you must first know Me, and then you will know My Father; If you had known Me, you would have known My Father also.
CHRYS. He tells them, it is of no avail for them to say they know the Father, if they do not know the Son.
ORIGEN. You neither know Me, nor My Father: this seems inconsistent with what was said above, You both know Me, and know whence I am. But the latter is spoken in reply to some from Jerusalem, who asked, Do the rulers know indeed that this is the very Christ? You neither know Me, is addressed to the Pharisees. To the former persons from Jerusalem however He said, He that sent Me is true, Whom you know not. You will ask then, How is that true, If you know Me, you would know My Father also? when they of Jerusalem, to whom He said, You know Me, did Dot know the Father. To this we must reply, that our Savior sometimes speaks of Himself as man, and sometimes as God. You both know Me, He says as man: You neither know Me, as God
AUG. What does this mean: If you knew Me, you would know My Father also, but, I and My Father are one? It is a common expression, when you see one man very like another, If you have seen him, you have seen the other. You say this, because they are so like. And thus our Lord says, It you had known Me, you had known My Father also; not that the Father is the Son, but that the Son is like the Father.
THEOPHYL. Let the Arian blush: for if, as he says, the Son be a creature, how does it follow that he who knows the creature, knows God? For not even by knowing the substance of Angels, does one know the Divine Substance? Forasmuch therefore as he who knows the Son, knows the Father, it is certain that the Son is consubstantial with the Father.
AUG. This word perhaps is used only by way of rebuke, though it seems to express doubt. As used by men indeed it is the expression of doubt, but He who knew all things could only mean by that doubt to rebuke unbelief: Nay, even we sometimes say perhaps, when they are certain of a thing, e.g. when you are angry with your slave, and say, Do not you heed me? Consider, perhaps I am your master. So our Lord's doubt is a reproof to the unbelievers, when He says, You should have known perhaps My Father also.
ORIGEN. It is proper to observe, that the followers of other sects think this text proves clearly, that the God, whom the Jews worshipped, was not the Father of Christ. For if, say they, our Savior said this to the Pharisees, who worshipped God as the Governor of the world, it is evident that the Father of Jesus, whom the Pharisees knew not, was a different person from the Creator. But they do not observe that this is a usual manner of speaking in Scripture. Though a man may know the existence of God, and have learned from the Father that He only must be worshipped, yet if his life is not good, he is said not to have the knowledge of God. Thus the sons of Eli, on account of their wickedness, are said not to have known God. And thus again the Pharisees did not know the Father; because they did not live according to their Creator's command. And there is another thing meant too by knowing God, different from merely believing in Him. It is said, Be still then, and know that I am God. And this, it is certain, was written for a people that believed in the Creator. But to know by believing, and believe simply, are different things. To the Pharisees, to whom He says, You neither know Me, nor My Father, He could with right have said, you do not even believe in My Father; for he who denies the Son, has not the Father, either by faith or knowledge. But Scripture gives us another sense of knowing a thing, viz. being joined to that thing. Adam knew his wife, when he was joined to her. And if he who is joined to a woman knows that woman, he who is joined to the Lord is one spirit, and knows the Lord. And in this sense the Pharisees neither knew the Father, nor the Son. But may not a man know God, and yet not know the Father; Yes; these are two different conceptions. And therefore among an infinite number of prayers offered up in the Law, we do not find any one addressed to God the Father. They only pray to Him as God and Lord; in order not to anticipate the grace shed by Jesus over the-whole world, calling all men to the Sonship, according to the Psalm, I will declare Thy name to my brethren.
These words spoke Jesus in the treasury, as He taught in the temple.
ALCUIN. Treasury (Gazophylacium): Gaza is the Persian for wealth: phylattein is to keep. It was a place in the temple, where the money was kept.
CHRYS. He spoke in the temple magisterially, and now He was speaking to those who railed at and accused Him, for making Himself equal to the Father.
AUG. Great however is His confidence and fearlessness: it not being possible that He should undergo any suffering, but that which He voluntarily undertook. Wherefore it follows, And no man laid hands on Him, for His hour was not yet come. Some, when they hear this, think Christ to have been under the control of fate. But if fate comes from the verb fari, to speak, as some derive it, how can the Word of God be under the control of fate? Where are the fates? In the heavens, you say, in the courses and revolutions of the stars. How then can fate have power over Him, by Whom the heavens and stars were made; when even your will, if you exert it aright, transcends the stars? Do you think that because the flesh of Christ was placed beneath the heavens, that therefore His power was subjected to the heavens? His hour then had not yet come; i.e. the hour, not on which he should be obliged to die, but on which He should deign to be put to death.
ORIGEN. When ever it is added, Jesus spoke these words in such a place, you will, if you attend, discover a meaning in the addition. The treasury was a place for keeping the money, which was given for the honor of God, and the support of the poor The coins are the divine words, stamped with the likeness of the great King. In this sense then let every one contribute to the edification of the Church, carrying into that spiritual treasury all that he can collect, to the honor of God, and the common good. But while all were thus contributing to the treasury of the temple, it was especially the office of Jews to contribute his gifts, which were the words of eternal life. While Jesus therefore was speaking in the treasury, no one laid hands on Him; His discourse being stronger than those who wished to take Him; for there is no weakness in that which the Word of God utters.
BEDE. Or thus; Christ speaks in the treasury; i.e. He had spoken in parables to the Jews; but now that He unfolded heavenly things to His disciples, His treasury began to be opened, which was the meaning of the treasury being joined to the temple; all that the Law and the Prophets had foretold in figure, appertained to our Lord.
Golden Chain 12740