Chapter XIX.—The Rich Women of Piety Who Followed Jesus Christ’s Teaching by Parables. The Marcionite Cavil Derived from Christ’s Remark, When Told of His Mother and His Brethren. Explanation of Christ’s Apparent Rejection Them.

The fact that certain rich women clave to Christ, “which ministered unto Him of their substance,” amongst whom was the wife of the king’s steward, is a subject of prophecy. By Isaiah the Lord called these wealthy ladies—“Rise up, ye women that are at ease, and hear my voice”1863    Isa. xxxii. 9, 10. Quoted as usual, from the LXX.: Γυναῖκες πλούσιαι ἀνάστητε, καὶ ἀκούσατε τῆς φωνῆς μου· θυγατέρες ἐν ἐλπίδι εἰσακούσατε λόγους μου. ῾Ημέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ᾽ ἐλπίδος.—that He might prove1864    Ostenderet. them first as disciples, and then as assistants and helpers: “Daughters, hear my words in hope; this day of the year cherish the memory of, in labour with hope.” For it was “in labour” that they followed Him, and “with hope” did they minister to Him.  On the subject of parables, let it suffice that it has been once for all shown that this kind of language1865    Eloquii. was with equal distinctness promised by the Creator. But there is that direct mode of His speaking1866    Pronunciatio. to the people—“Ye shall hear with the ear, but ye shall not understand”1867    Isa. vi. 9.—which now claims notice as having furnished to Christ that frequent form of His earnest instruction: “He that hath ears to hear, let him hear.”1868    Luke viii. 8. Not as if Christ, actuated with a diverse spirit, permitted a hearing which the Creator had refused; but because the exhortation followed the threatening.  First came, “Ye shall hear with the ear, but shall not understand;” then followed, “He that hath ears to hear, let him hear.” For they wilfully refused to hear, although they had ears. He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, “Take heed how ye hear,”1869    Luke viii. 18. and hear not,—meaning, of course, with the hearing of the heart, not of the ear. If you only attach a proper sense to the Creator’s admonition,1870    Pronuntiationi. suitable to the meaning of Him who was rousing the people to hear by the words, “Take heed how ye hear,” it amounted to a menace to such as would not hear. In fact,1871    Sane: with a touch of irony. that most merciful god of yours, who judges not, neither is angry, is minatory. This is proved even by the sentence which immediately follows:  “Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.”1872    Luke viii. 18. What shall be given? The increase of faith, or understanding, or even salvation. What shall be taken away? That, of course, which shall be given. By whom shall the gift and the deprivation be made? If by the Creator it be taken away, by Him also shall it be given. If by Marcion’s god it be given, by Marcion’s god also will it be taken away. Now, for whatever reason He threatens the “deprivation,” it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that “a candle is not usually hidden,”1873    Luke viii. 16. who had hidden himself—a greater and more needful light—during so long a time; and when he promises that “everything shall be brought out of its secrecy and made manifest,”1874    Luke viii. 17. who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born. We now come to the most strenuously-plied argument of all those who call in question the Lord’s nativity. They say that He testifies Himself to His not having been born, when He asks, “Who is my mother, and who are my brethren?”1875    Matt. xii. 48. In this manner heretics either wrest plain and simple words to any sense they choose by their conjectures, or else they violently resolve by a literal interpretation words which imply a conditional sense and are incapable of a simple solution,1876    Rationales. “Quæ voces adhibita ratione sunt interpretandæ.”—Oehler. as in this passage. We, for our part, say in reply, first, that it could not possibly have been told Him that His mother and His brethren stood without, desiring to see Him, if He had had no mother and no brethren. They must have been known to him who announced them, either some time previously, or then at that very time, when they desired to see Him, or sent Him their message. To this our first position this answer is usually given by the other side. But suppose they sent Him the message for the purpose of tempting Him? Well, but the Scripture does not say so; and inasmuch as it is usual for it to indicate what is done in the way of temptation (“Behold, a certain lawyer stood up, and tempted Him;”1877    Luke x. 25. again, when inquiring about tribute, the Pharisees came to Him, tempting Him1878    Luke xx. 20.), so, when it makes no mention of temptation, it does not admit the interpretation of temptation. However, although I do not allow this sense, I may as well ask, by way of a superfluous refutation, for the reasons of the alleged temptation, To what purpose could they have tempted Him by naming His mother and His brethren? If it was to ascertain whether He had been born or not—when was a question raised on this point, which they must resolve by tempting Him in this way? Who could doubt His having been born, when they1879    Singular in the original, but (to avoid confusion) here made plural. saw Him before them a veritable man?—whom they had heard call Himself “Son of man?”—of whom they doubted whether He were God or Son of God, from seeing Him, as they did, in the perfect garb of human quality?—supposing Him rather to be a prophet, a great one indeed,1880    In allusion to Luke vii. 16. See above, chap. xviii. but still one who had been born as man?  Even if it had been necessary that He should thus be tried in the investigation of His birth, surely any other proof would have better answered the trial than that to be obtained from mentioning those relatives which it was quite possible for Him, in spite of His true nativity, not at that moment to have had. For tell me now, does a mother live on contemporaneously1881    Advivit. with her sons in every case? Have all sons brothers born for them?1882    Adgenerantur. May a man rather not have fathers and sisters (living), or even no relatives at all? But there is historical proof1883    Constat. [Jarvis, Introd. p. 204 and p. 536.] that at this very time1884    Nunc: i.e., when Christ was told of His mother and brethren. a census had been taken in Judæa by Sentius Saturninus,1885    “C. Sentius Saturninus, a consular, held this census of the whole empire as principal augur, because Augustus determined to impart the sanction of religion to his institution. The agent through whom Saturninus carried out the census in Judæa was the governor Cyrenius, according to Luke, chap. ii.”—Fr. Junius. Tertullian mentions Sentius Saturninus again in De Pallio, i. Tertullian’s statement in the text has weighed with Sanclemente and others, who suppose that Saturninus was governor of Judæa at the time of our Lord’s birth, which they place in 747 a.u.c.  “It is evident, however,” says Wieseler, “that this argument is far from decisive; for the New Testament itself supplies far better aids for determining this question than the discordant ecclesiastical traditions—different fathers giving different dates, which might be appealed to with equal justice; while Tertullian is even inconsistent with himself, since in his treatise Adv. Jud. viii., he gives 751 a.u.c. as the year of our Lord’s birth” (Wieseler’s Chronological Synopsis by Venables, p. 99, note 2). This Sentius Saturninus filled the office of governor of Syria, 744–748. For the elaborate argument of Aug. W. Zumpt, by which he defends St. Luke’s chronology, and goes far to prove that Publius Sulpicius Quirinus (or “Cyrenius”) was actually the governor of Syria at the time of the Lord’s birth, the reader may be referred to a careful abridgment by the translator of Wieseler’s work, pp. 129–135. which might have satisfied their inquiry respecting the family and descent of Christ. Such a method of testing the point had therefore no consistency whatever in it and they “who were standing without” were really “His mother and His brethren.” It remains for us to examine His meaning when He resorts to non-literal1886    Non simpliciter. St. Mark rather than St. Luke is quoted in this interrogative sentence. words, saying “Who is my mother or my brethren?” It seems as if His language amounted to a denial of His family and His birth; but it arose actually from the absolute nature of the case, and the conditional sense in which His words were to be explained.1887    Ex condicione rationali. See Oehler’s note, just above, on the word “rationales.” He was justly indignant, that persons so very near to Him “stood without,” while strangers were within hanging on His words, especially as they wanted to call Him away from the solemn work He had in hand. He did not so much deny as disavow1888    Abdicavit: Rigalt thinks this is harsh, and reminds us that at the cross the Lord had not cast away his Mother. [Elucidation VI.] them. And therefore, when to the previous question, “Who is my mother, and who are my brethren?”1889    This is literally from St. Matthew’s narrative, chap. xii. 48. He added the answer “None but they who hear my words and do them,” He transferred the names of blood-relationship to others, whom He judged to be more closely related to Him by reason of their faith. Now no one transfers a thing except from him who possesses that which is transferred. If, therefore, He made them “His mother and His brethren” who were not so, how could He deny them these relationships who really had them? Surely only on the condition of their deserts, and not by any disavowal of His near relatives; teaching them by His own actual example,1890    In semetipso. that “whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him.”1891    Matt. x. 37. Besides,1892    Ceterum. His admission of His mother and His brethren was the more express, from the fact of His unwillingness to acknowledge them.  That He adopted others only confirmed those in their relationship to Him whom He refused because of their offence, and for whom He substituted the others, not as being truer relatives, but worthier ones. Finally, it was no great matter if He did prefer to kindred (that) faith which it1893    i.e., the kindred. [N.B. He includes the Mother!] did not possess.1894    We have translated Oehler’s text of this passage: “Denique nihil magnum, si fidem sanguini, quam non habebat.” For once we venture to differ from that admirable editor (and that although he is supported in his view by Fr. Junius), and prefer the reading of the mss. and the other editions: “Denique nihil magnum, si fidem sanguini, quem non habebat.” To which we would give an ironical turn, usual to Tertullian, “After all, it is not to be wondered at if He preferred faith to flesh and blood, which he did not himself possess!”—in allusion to Marcion’s Docetic opinion of Christ.

CAPUT XIX.

Quod divites Christo mulieres adhaerebant, quae et de facultatibus suis ministrabant ei, inter quas et uxor regis procuratoris (Luc. VIII), de prophetia est. Has enim vocabat per Esaiam (Is., XXXII, 9): Mulieres divites exsurgite, et audite vocem meam; ut discipulas primo, dehinc ut operarias et ministras ostenderet: Filiae, in spe audite sermones meos. Dies anni mementote 0403D cum labore in spe. Cum labore enim quo sequebantur, et ob spem, ministrabant. Aeque de parabolis semel sufficiat probatum, hoc genus eloquii a Creatore promissum. At nunc illa quoque pronuntiatio ejus ad populum (Is., VI, 10): Aure audietis, 0404A et non audietis; dedit Christo frequenter inculcare: Qui habet aures, audiat. Non quasi ex diversitate auditum permitteret Christus, quem ademisset Creator: sed quia comminationem exhortatio sequebatur: primo, aure audietis; dehinc, qui habet aures, audiat. Non enim audiebant ultro, qui aures habebant; sed ostendebat aures cordis necessarias, quibus illos audituros negarat Creator. Et ideo per Christum adjicit: Videte quomodo audiatis, et non audiatis; non corde scilicet audientes, sed aure. Si dignum sensum pronuntiationi accommodes pro sensu ejus qui auditui suscitabat, etiam dicendo, Videte quomodo audiatis, non audituris minabatur. Sane nominatur mitissimus Deus, quia nec judicat, nec irascitur. Hoc probat etiam subjacens sensus: Ei qui habet, dabitur; ab 0404B eo autem qui non habet, etiam quod habere se putat auferetur ei. Quid dabitur? Adjectio fidei, vel intellectus, vel salus ipsa. Quid auferetur? Utique quod dabitur. A quo dabitur, et auferetur? Si a Creatore auferetur, ab eo et dabitur: si a deo Marcionis dabitur, ab eo et auferetur. Quoquo tamen nomine comminatur ablationem, non erit ejus Dei qui nescit comminari, quia non novit irasci. Miror autem cum lucernam negat abscondi solere, qui se tanto saeculo absconderat majus et necessarius lumen, cum omnia de occulto in apertum repromittit, qui Deum suum usque adhuc obumbrat, exspectans, opinor, nasci Marcionem. Venimus ad constantissimum argumentum omnium qui Domini nativitatem in controversiam deferunt. Ipse, inquiunt, contestatur se non 0404C esse natum, dicendo: Quae mihi mater, et qui mihi fratres? Ita semper haeretici, aut nudas et simplices voces conjecturis quo volunt rapiunt; aut rursus conditionales et rationales, simplicitatis conditione dissolvunt, ut hoc in loco. Nos contrario dicimus: primo, non potuisse illi annuntiari, quod mater et fratres ejus foris starent quaerentes videre eum, si nulla illi mater et fratres nulli fuissent; quos utique norat qui adnuntiaret, vel retro notos, vel tunc ibidem compertos, dum eum videre desiderant, vel dum ipsi nuntium mandant. Ad hanc primam propositionem nostram solet ex diverso responderi: Quid enim si tentandi gratia nuntiatum est ei? Sed hoc Scriptura non dicit, quae quanto significare solet ex tentatione quid factum: Ecce (Luc. X) legis doctor assurrexit 0404D tentans eum; et de tributi consultatione: Et (Luc. XX) accesserunt ad eum Pharisaei tentantes eum; tanto ubi non facit tentationis mentionem non admittit tentationis interpretationem. Et tamen ex abundanti caussas tentationis ex postulo, cui rei tentaverint illum, per nominationem 0405A matris et fratrum. Si ut scirent natusne esset, an non; quando de hoc fuit quaestio, quam ex ista tentatione discuterent. Quis autem dubitaret natum, quem videret hominem, quem audisset filium se hominis professum, quem de conspectu omnis humanae qualitatis dubitarent Deum, aut filium Dei credere? propheten facilius existimantes, licet magnum aliquem, utique tamen natum. Etiamsi in exploratione nativitatis tentandus fuisset, quodcumque aliud argumentum tentationi competisset, quam per earum personarum mentionem, quas potuit etiam natus non habere. Dic mihi: Omnibus natis mater advivit? omnibus natis adgenerantur et fratres? non licet patres magis et sorores habere, vel et neminem? Sed et census constat actos (Luc. II) sub Augusto nunc 0405B in Judaea per Sentium Saturninum, apud quos genus ejus inquirere potuissent. Adeo nullo modo constitit ratio tentationis istius. At vere mater et fratres ejus foris stabant. Superest et dispicere sensum non simpliciter pronuntiantis, Quae mihi mater aut fratres? quasi ad generis et nativitatis negationem; sed et ex caussae necessitate et conditione rationali. Tam proximas enim personas foris stare extraneis intus defixis ad sermones ejus, amplius et avocare eum a solemni opere quaerentes, merito indignatus est. Non tam abnegavit quam abdicavit. Atque adeo cum praemisisset, Quae mihi mater, et qui mihi fratres? subjungens, nisi qui audiunt verba mea, et faciunt ea? transtulit sanguinis nomina in alios, quos magis proximos pro fide judicaret. 0405C Nemo autem transfert quid, nisi ab eo qui habet id quod transfert. Si ergo matrem et fratres eos fecit qui non erant, quomodo negavit eos qui erant? meritorum scilicet conditione, non ex primorum negatione; in semetipso docens, qui patrem aut matrem aut fratres praeponeret verbo Dei, non esse (Matth., X, 27) dignum discipulum. Caeterum, ex hoc 0406A magis matrem et fratres confitebatur, quod illos nolebat agnoscere; quod alios adoptabat, confirmabat quos ex offensa negavit, quibus non ut veriores substituit, sed ut digniores. Denique nihil magnum, si fidem sanguini praeposuit, quem non habebat.