THE SECOND MISSION
If the first mission concerning the twelve apostles, represents the ministry to the Jews, the second mission concerning the seventy disciples represents the ministry to the Gentiles. Our Lord Jesus Christ seeks their friendship with no discrimination. That is why we see the Lord Christ rejoiced in the Spirit for the sake of the simple – of whatever race they are-- who enjoy the grace of knowledge;.......... We see Him present the parable of the good
Samaritan, to proclaim the concept of brotherhood to all humanity;............... and, in the episode of Martha and
Mary, we see Him reveal to us that He accepted all kinds of ministry and worship.
- The Lord appoints seventy disciples to preach 1 - 20
- The Lord, rejoiced in the Spirit 21 - 24
- The Lord gives the parable of the good Samaritan 25 – 37
- Martha, who works, and Mary, who contemplates 38 – 43
- THE LORD APPOINTS SEVENTY DISCIPLES TO PREACH:
In the first mission, the commandment of the Lord to the twelve apostle was: “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans” (Matthew 10: 5).whereas to the seventy disciples, the commandment to preach, not confined to a specific people or nation was: “Preach the kingdom of God; say that the kingdom of heaven is at hand; and heal the sick; and whatever house you enter, stay there, and from there depart” (2 – 4). The words:
“Eat and drink such things as they give” (7)
came to mean not to doubt any kind of food presented to them by the Gentiles, and not to fear being defiled, according to the law ofMoses; By having a wide mind to eat whatever those Gentiles set before them, they
can present to them the Word of preaching the Kingdom without hindrance........... It is not a time for clean and
unclean food, but for drawing the souls away from eternal perdition.
The second mission most probably represented preaching to the Gentiles; for it is well known that the inhabitants of the city to which the Lord went after Galilee were of the Gentiles; and that the Evangelist Luke, himself was among the seventy disciples.
Anyway, writing to the Jews, the Evangelist Matthew – of the twelve apostles – did not refer to this mission; whereas the Evangelist Luke who wrote to the Gentiles referred to it.
If the twelve represent the twelve wells of water, the seventy represent the seventy palm trees in the new Elim (Exodus 15: 27). And if the twelve represent the twelve tribes, the seventy represent the seventy elders chosen by Moses (Numbers 11: 16-25), or the seventy members of the Senhedrim.
The Lord probably chose the seventy disciples before the feast of the tabernacles, when the Jews offered seventy sacrifices ……… as though He intended to present to the world a new feast, in which He offers the disciples as living sacrifices, holy, acceptable to God (Romans 12: 1), on the altar of love through preaching to the whole world..
In this mission it is to be noticed:
a-“After these things, the Lord appointed seventy others also, and sent them two by two before His face, into every city and place where He Himself was about to go” (1)
According to some fathers like St. Ambrose, the number of the disciples sent on the second mission were 72, and the Evangelist mentioned the round number....................................................................... The Lord sent them two by two, the way He previously sent
the twelve apostles (Mark 6:7); for “two are better than one; because they have a good reward for their labor; and if one of them falls, he will be lifted up by his companion. But woe to him who is alone when he falls, for he has no one to help him up” (Ecclesiastes 4: 9, 10). And according to St. Augustine, the figure 2 refers to love toward God and men; as though the mission was not only one of words and sermons, but of love and fellowship with God and men. He sent them before His face to prepare the way for Him; ……. to be under His care while caring for others.
b-Confirming to them that preaching is His own work, having appointed them as laborers to the account of His harvest, He says:
“The harvest truly is great, but the laborers are few; therefore pray to the Lord of the harvest to send out laborers into His harvest” (2)
And according to St. Augustine: [The Lord Himself, dwelling in the apostles, is He who sows, and who crops; and “without Him they could do nothing” (John 15: 5).
- “Go your way, behold, I send you out as lambs among wolves: (3)
This commandment to them reveals that He is the Sender “I send you”; He works in them, and is responsible for them; and that His mission is not an easy one, a way paved with roses, but is one in which He sends few lambs among wolves. And according to St. Augustine: [By devouring the lambs, wolves turn into lambs, through the meekness of His lambs, namely His apostles; which is the goal of this mission]. As according to St. John Chrysostom: [Above anything else, the Lord knows the nature of things: that viciousness is not quenched by viciousness but by compassion].
Commenting on this commandment, St. Ambrose says: [Not fearing for the safety of His flock from the wolves, the Good Shepherd sent His disciples, not to be preys, but to preach by the grace;..................................................................... He would never allow the
wolves to do anything against His lambs, but to fulfill the prophecy written: “The wolf and lamb shall feed together”
(Isaiah 65:25).
If the Word of God became a Lamb for our sake, it was said about Him on the tongue of St. John the Baptist: “Behold, the lamb of God who takes away the sin of the world” (John 1: 29); and was described by St. John the Theologian: “For the Lamb who is in the midst of the throne will shepherd and lead them to living fountains of water; and God will wipe away every tear from their eyes” (Revelation 7: 17). No marvel, then, that He makes out of His Church a little flock, saying: “Do not fear little flock, for it is your Father’s good pleasures to give you the kingdom” (Luke 12: 32). If the Lamb of God has set us lambs to carry His features in us, He is the Sender of lambs, to whom God the Father is pleased to grant His eternal kingdom.
- “Carry neither money bag, knapsack, nor sandals” (4)
The same commandment He previously gave to the twelve apostles; on which we presented the comments of some fathers (Luke 9: 3; Matthew 10: 9; Mark 6: 8); We said that it does not imply any deprivation; for He presented Himself as the source of their satisfaction, before demanding from them to forsake these temporal
things.......... To those comments, we add; According to St. Ambrose: [To avoid the wolves, the Lord command
us: “Carry neither gold, nor silver, nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs” (Matthew 10: 9, 10).
If the Lord, therefore, forbids you to carry gold, what would it be if you rob or steal it?!........ If He commanded you
to give your own wealth, how would you accumulate what is not yours?!....... “You, therefore who preach that a
man should not steal, do you steal?!............ You who say: Do not commit adultery, Do you commit adultery?! You
who make your boast in the law, do you dishonor God by breaking the law; for ‘For the name of God is blasphemed among the Gentiles because of you’ ” (Romans 21 -24) .The apostle Peter was the first to keep the commandment of the Lord, making it clear that it is not given in vain; for when the beggar asked for an alm he said to him: “Silver and gold, I do not have; but what I do have, I give you” (Acts 3: 6).; While Peter is proud to have no silver or gold, would you be ashamed not to have what you desire tohave?!................................................................. It is as though Peter says to the
poor man. As a disciple of the Lord, [I have neither silver nor gold, but He granted me other things that are more valuable, which I shall give you: “In the name of Jesus Christ of Nazareth, rise up and walk” (Acts 3: 6).
“Carry neither money bag nor a knapsack” (4) As these things are made out of the skin of dead animals, the Lord Jesus, wanting us to have no dead things, previously said to Moses: “Take your sandals off your feet, for the place where you stand is holy ground” (Exodus 3: 5), He commanded him to take off himself the sandals of death and the earthly things, at the moment He sent him to save the children of Israel The minister appointed for
such work, should not fear anything that may probably make him forsake his mission for fear of death, the way Moses did when he fled to the land of Median. Aware of his intention, and seeing his weakness, God chose first to liberate his spirit and soul from the dead bonds].
According to St. Augustine: [by His command to carry neither a bag nor a knapsack, He means, do not be wise on your own, but accept the Holy Spirit, to become in you, a spring, rather than a bag or a knapsack; out of which you spend on others without limit. And as the sandals are normally made out of the skin of dead animals to
cover our feet, the Lord commands us to deny the dead works; the way He commanded Moses – as though symbolically – saying: “Take your sandals off your feet, for the place where you stand is holy ground” (Exodus 3: 5). What is more Holy than the Church of God?!; Let us stand in her after taking off our sandals; namely
after denying our dead works].
According to the scholar Origen: [Taking off the sandals refers to forsaking the dead skin from which sandals and drums are made; and not to seek the dead things, nor to care for the outer appearances which are like drums, producing only empty noise.
According to St. Clement of Alexandria, the sandals here refer to how a rich man is preoccupied with, and confused by the multitude of horses and servants he prepares for his continuous trips.
- “Greet no one along the road” (4).
By which He means that the preacher should not be distracted by an abundance of compliments without a spiritual goal.
According to St. Augustine: [Taking no bags, knapsacks, or sandals; and greeting no one along the road; should not be taken literally; but means we, as preachers, should go about our mission in a hurry, and should not be preoccupied with, or distracted by anything else until we do it.
According to St. Augustine the term ‘Salutation’, being derived from the term ‘salvation’, it is befitting of us not to present salvation along the road, namely ‘by the way’, but present it through works of love.
Commenting on this command, St. Ambrose says that the Lord does not forbid us to give the greeting of peace, but not to give it“along the road”; lest it would delay our work; the way the prophet Elisha ordered his servant (2 kings 4: 29). Greeting is a good habit, but the fulfillment of the divine work is better, and should not be hindered.
- “Whatever house you enter, ……… remain in it,.......... do not go from house to house” (5 – 7).
By this He intended to take away from them the vain habits of the scribes and the Pharisees at that time, who spent most of their time attending banquets on their honor. And on another aspect to make them feel in whatever house they enter, like members of the household (See our interpretation of Luke 9: 4).
g-The rest of the talk we have already interpreted…..... Wiping off the dust which cling to their feet, concerning
those who do not receive them, refers to that all what cling to them is like dust, only worth of being wiped off under feet (See our interpretation of Mark 6: 11)….................................................................... And as to that Sodom’s punishment will be less bitter thanthat
by which Chorazin and Bethsaida; it is because the foreigners will not be punished the same way as the natives; and that whoever knows less will have a lesser judgment.
Commenting on the words of the Lord here, saying:
“Whatever city you may enter, and they do not receive you, go out into its street and say: The very dust of your city which clings to nus, we wipe off against you” (10, 11),
St. Augustine says: [The Lord came in the persons of His disciples; to talk through them; and to be present in them. Through His Church He comes, and through her He talks to the Gentiles. To that refer the words He uttered, saying: “He who receives you, receives Me” (Matthew 10: 40); and those said by the apostle Paul: “Since you seek a proof of Christ in me” (2 Corinthians 13: 3).
- “Then the seventy returned with joy saying, ‘Lord, even the demons are subject to us in Your name. And
He said to them: ‘I saw Satan fall like lightening from heaven. Behold, I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you.
Never the less do not rejoice, in this, that the spirits are subject to you, but rather rejoice because your names are written in heaven” (17 – 20).
The apostle rejoiced to see how Satan collapsed before man through preaching the kingdom; The Lord Christ, confirming that, by the cross, Satan has fallen from heaven like lightening; and confirming the authority of man by the cross ……. He referred to that we should rejoice, not in the collapse of the enemy, nor our ability to perform miracles, as much as in our enjoyment of the heavenly kingdom through the virtuous life which we gain by the grace of God According to St. Anthony: [We should rejoice in that ournames are written in the kingdom
of heaven, as a reference to the virtuous life (in the Lord); But as to that the demons are subject to us, it is a talent given by the Lord, by which a perverted man may enjoy, and also perish.
+ Now, beloved brethren, the devil is slain, that tyrant against the whole world........ Death will reign no more,
but life will reign instead; for the Lord says: “I am the Life” (John 14: 6)........ Now, as death is no more, and
as the kingdom of the devil is destroyed, all are filled with joy and happiness; according to what is written: “The Lord reigns; let the earth rejoice” .
+ The devil has got authority over man through apostasy; that authority, therefore, will be lost by the return of man to God.
+ Through passion, The Lord ascended on high, led captivity captive; and gave gifts to men” (Psalm 68: 18; Ephesians 4: 8); and granted those who believe in Him the authority to trample upon the serpents and the scorpions, and all the power of the enemy; namely, the authority over the leader of the apostasy.
(St. Erinaos)
+ What could be a more serious collapse than that of the devil who gut puffed up with pride?! And a more exalted height than that of man who intends to be humble?!....................................................................... The former came to crawl on the ground
underneath our feet; and the later soared up to be with the angels in the heights.
(St. John Chrysostom)
+ Commenting on how we should rejoice to be members in the kingdom of heaven, or members in the body of Christ; rather than to rejoice in that we have got the authority over the devil; St. Augustine says:
[It is far better for you to be just a finger in the body, than to be an eye outside the body].
(St. Augustine)
+ The coming of Christ has poured over humanity the exalted gift of the fatherly grace.
(St. Erinaos)
+ As it was necessary to break down the heads of the dragon, the Lord descended in the waters and “bound the strong” (Matthew 12: 29); to give us the authority to trample by Him over the serpents and the scorpions (Luke 10: 19).
It is not just a little beast, for its appearance is enough to bring terror to man; no fishing boat could endure one strike of its tail, that could crush all those who dare to approach it (Job 41: 13, 14)
Life has come to mute death; so that we who are saved, could all say: “O death, where is your sting? O Hades, where is your victory?” (! Corinthians 15: 55).
For by Baptism, the sting of death was crushed.
(St. Cyril of Jerusalem)
+ The Lord Christ warned His disciples against rejoicing in having the authority over the devil, performing miracles; and counseled them to rejoice instead in their enjoyment of the kingdom of heaven.
They are warned by Him who has granted them that authority to perform those amazing works, lest they would be puffed up, but rather to have the features of love..
+ As that was not realized by their own power, but by that of the name they used; hence He warned them against referring to themselves any beatitude or glory concerning it................................................................................... As to the inner purityconcerning
their life and heart, because of it, their names are written in heaven.
(Father Nestorius)
- THE LORD REJOICED IN THE SPIRIT:
In a similar text in Mathew 11: 25 – 30, we see how the Lord Christ longs to present the true knowledge to every soul; which will only be enjoyed by the simple like the children, through our Lord Jesus Christ, the simple, only begotten Son. He wishes that no one would be denied the knowledge; but those who count themselves as being ‘Gnostic’ (namely, knowledgeable) and wise; those who will not be able to encounter with Him to recognize the divine secrets.
+ Finally, the Son of God reveals the heavenly secret, proclaiming His grace to the children, and not to the wise of this age (Matthew 11: 25); a fact mentioned in detail by the apostle Paul, saying: “For since in the wisdom of God, the world through wisdom did not know God, it pleased God, through the foolishness of the message preached to save those who believe” (1 Corinthians 1: 21).
He who knows how to be puffed up, or to give his words the clinging of wisdom, is counted as wise “of this age”; Whereas the child would say: “Lord, my heart is not haughty, nor my eyes lofty, neither do I concern myself with great matters, nor things too profound for me” (Psalm 131: 1); he may appear little, not concerning his age or mind, but by his humility; through keeping away from commendation; therefore he adds: “Surely, I have calmed and quieted my soul, like a weaned child with his mother; like a weaned child is my soul within me” Just meditate in the greatness of such a man in the words of the apostle: “Let
no one deceive himself. If anyone among you seems to be wise in this age, let him become a fool, that he may become wise. For the wisdom of this age is foolishness with God” (1 Corinthians 3: 18, 19).
(St. Ambrose)
+ “All things have been delivered to Me by My father; and no one knows who the Son is, except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal Him” (22).
The word “All”, shows us the greatness of the Son; that He is no different from His Father.
And the word “delivered” does not mean that He has got it as a gift or grace, but got it by nature through the unity of essence.
(St. Ambrose)
+ Here he talks about a specific kind of knowledge (through the unity of essence), which no one else has.
(St. John Chrysostom)
+ He did not say “reveal”, concerning only the future, but the Son started to reveal about the Father when He was born by S t. Mary; and continued to do through several ways along the generations. The Son is there
………… reveals about the Father to all, to whom the Father will, and intends to reveal.
(St.Erinaos)
+ The apostle Paul learned faith, not just by words (a knowledge by talk), but enjoyed the riches of the Spirit, that illuminated his soul, and made Christ speak in him.
(St. John Chrysostom)
+ The new minds became wise with a new kind of wisdom, which came into existence through the new covenant, when the old foolishness was taken away.
(St. Clement of Alexandria)
From that we perceive that the new wisdom, in which Jesus rejoiced, is given to us in Jesus Christ, through
taking off our old man, and enjoying the new man, who is according to the image of our Creator.. Through this new man, namely through our unity with God in Jesus Christ, we would become the children of God, and come to know His divine secrets.
Commenting on the enjoyment of the children of the wisdom, St. Clement of Alexandria says: [Are we truly children of God; ……….have we truly forsaken the old man;.......................................................................... have we taken off the garment of evil, and put on the
eternity of Christ,......... to become a new holy people, through the new birth; and to keep our man undefiled;
….............and, as children, have we become cleansed of adultery?!].
Let us, therefore be children in truth, by taking off the garment of evil, and by walking as the children of God, so that the Lord would grant us His secrets, and would rejoice for the sake of the wisdom He grants us.
- THE PARABLE OF THE GOOD SAMARITAN:
If God in His love longs for every soul, we saw our Lord Jesus Christ rejoice by Spirit for the sake of the enjoyment by the simple of the grace of the spiritual knowledge. And lest the Jews would think that that grace is only confined on
their race, the Lord gave the parable of ‘The Good Samaritan’ to proclaim the sound concept of general brotherhood for the good-hearted man; that how would it be befitting of God to love all mankind, whom He created by His own hands, with no discrimination between races or languages.
“And behold, a certain lawyer stood up and tested Him, saying: ‘Teacher what shall I do to inherit eternal
life?’ He said to him: ‘What is written in the law? What is your reading of it?. So he answered and said’ You shall love your God with all your heart, with all your soul, with all your strength, and with all your mind, and your neighbor as yourself’. And He said to him: ‘You have answered rightly, do this and you will live’. But he, wanting to justify himself, said to Jesus: ‘And who is my neighbor?” (25 – 29)
The parable of the good Samaritan is undoubtedly one of the important landmarks of the gospel according to Luke, for what it includes of deep spiritual and theological concepts. But Luke intended to mention it through the circumstances that surrounded uttering it, which make the parable more splendid and beautiful; as we cannot appreciate the value of light unless we experience the darkness; and no one knows the value of good health except him who tasted illness.
We can summarize the circumstances around this parable in the following points: a- “A certain lawyer stood up and tasted Him” (25).
That lawyer, most probably envied the Lord for the authority he saw in Him, in His words and works, something that amazed the people and made them gather around Him; for although He was not a graduate of the traditional school of ‘Morash’, He forced Himself through the rows of the Jewish scholars, even surpassed them, and came to be a danger on them by Hisspiritual teachings and exalted concepts……….
That lawyer, a teacher of the law, courteously stood up “to ask” the Lord; yet in his heart “to test” Him -- the same expression came concerning Satan (Luke 4: 22)......................................................................... That lawyer bore the image of piety, when he
actually had the heart of the devil within him. But the Lord is capable to “out of the eater came something to eat, and out of the strong, came something sweet” (Judges 14: 14).
- “Teacher, what shall I do to inherit eternal life?” (25).
A question that, in its depths, came to reveal what dwelt upon the Jewish nation; for despite what they have in their hands of the holy books that included the law and the prophesies, yet the teachers themselves felt helpless to reach the inner comfort, or toenjoy life. Hence he did not ask the Lord: ‘What shall I learn?’
or ‘What shall I teach the others?’ but asked Him: “What shall I do?!”............ The Jews practice a multitude
of rites and worships, including sacrifices, offerings, and prayers; but, because of thirst, the question remains “What shall I do?”No one will enjoy satisfaction, unless he receives the Lord Christ Himself,
being “the eternal Life” as the secret of satisfaction.
That lawyer, most probably intending to set a snare for the Lord; expected that He will present new commandments of His own, to accuse Him of breaking the Mosaic law and despising the ten commandments.
- But the Lord, not giving him the chance to accuse Him of breaking the law; asked him what is written in the law, by which He confirmed His care for the commandments, giving them a deep new
Even though the Lord was, for sure, aware of the hidden intentions of that lawyer, yet He did not offend him, but even commended him, saying: ”You have answered rightly”...................................................................... He did not pay evil back with evil, bu
event used compassion to gain him.
- The fathers of the Church presented to us many interpretations of the parable of “the good Samaritan”. On the behavioral side, The Lord intended to show our commitment to have a wide heart to receive all mankind, of all races, as our “neighbors”(relatives); as according to St. Jerome: [We are all relatives of each others, for having one father]; and to the Scholar Origen: Relationship does not stop at the limit of blood, nor at the kind of work, but is set on keeping the commandment of love and mercy, saying: [Jesus teaches that that man who went down from Jerusalem, was only a neighbor of him who keeps the commandments, and who is ready to help, summarizing that in asking:
- “Which of these three do you think was neighbor to him who fell among the thieves?” (36) Neither the priest nor the Levi was, but, according to the answer of the lawyer himself:
“He who showed mercy on him”; Then Jesus said to him: “Go and do likewise” (37)]
According to St. Sverus of Antioch: [We, out of ignorance, often assume that he who belongs to your religion or nationality, is our “neighbor”; but I say to you that he who is your partner in human nature is your neighbor. As you can see, how he who raised his head high boasting in his priestly attire, and was
proud of being called a priest or a Levi, did not think that the one fallen in the hands of thieves, naked, and covered with almost deadly wounds, was a fellow man, a neighbor; but despised him as a piece of stone on the side of the road. Whereas the Samaritan, who did not have the commandments of the law, and whom the Jews considered foolish and ignorant (according to the words: “Those who dwell in the mountains of
Samaria ….and the ignorant people who dwell in Sechem” (Wisdom of Joshua); That Samaritan, knew the human nature, and understood who is the “neighbor”......................................................................... The identification of the “neighbor”
therefore, should not be confined to the narrow measures of race; but on whomever we love].
And in a talk by St. Ambrose about “repentance”, he, responding to the followers of ‘Novatius’ who refused to receive those who returned back after denying faith under the pressure of execution, said: [The good Samaritan did not go on his way, leaving the man whom the thieves left almost dead, but bandaged his wounds, poured on them oil and wine, set him on his chest, (namely took upon himself all his sins); the way Jesus, the Good Shepherd did not despise His lost sheep …….. You made themselves foreigners from him
by your pride and vain boasting; and by not holding fast to the Head, to whom all the members of the body are knit together by joints and ligaments (2 Corinthians 2: 18, 19).For if you (followers of Novatius) hold fast to the head, you would not leave him, for whose sake Christ died; if you hold fast to the head, you would care for the whole body, and for the bond between the members without discrimination, growing by God, with the bond of love and the salvation of the sinners (Colossians 2: 19). But refusing to accept the repentance, you would be saying: [In our inn no wounded will be received, and no ill will be healed; We do not care for the ill, for we are all well, and need no physician; for He (the Lord) Himself said: “Those who are well have no need of a physician, but those who are sick” (Mark 2: 17)].
To the spiritual and symbolic interpretation, in which the fathers abundantly talked, I shall concisely refer as follows:
“A certain man went down from Jerusalem to Jericho, and fell among thieves who stripped him of his clothing, wounded him and departed, leaving him half dead” (30).
- A man” : According to St. Sverus: [Our Savior did not say ‘men went down’, but “a man went down”; for the issue concerns the whole humanity, that, because of the disobedience of Adam, fell from the high and secure dwelling place in paradise, truly called “Jerusalem”, meaning (peace and vision of God), down to “Jericho”, a city in a low extremely hot The episode of the man fallen into the hands of
thieves, is that of every human soul that went down from paradise through Adam, the first man, who lost “the peace and the vision of God”.
- “went down from Jerusalem to Jericho”. According to the scholar Origen: [According to an earlier interpretation of one of the fathers: “The man” who went down represents (Adam), “Jerusalem” represents (the paradise); “Jericho” represents (the world); “the priest” represents (the law); “the Levi” represents (the prophets); “the Samaritan” represents (Christ); “the wounds” represent (the disobedience); “the animal” represents (the body of Christ); “the inn” open before everyone who wishes to enter, represents (the Church); “the two denarii” represent (the Father and the Son); “the innkeeper” represents (the head of the Church); and “the promise of the Samaritan to come back” is (an anticipation of the second coming of Christ)].
Those symbols presented by the scholar Origen in the second century BC, quoted from an earlier interpretation, probably by his spiritual mentor: St. Clement of Alexandria, or his predecessor: St. Pentinus, reveal to us the general perception of the early Church of the parable of the good Samaritan.
Quoting that same interpretation, St. Ambrose talks to us in some detail about ‘Jericho’ to which humanity went from ‘Jerusalem’, namely from paradise, down to the world; ‘Jericho’, a city which was surrounded by high walls, from which no one escaped except those embraced by the harlot Rahab, who, by faith, received the two spies sent by Joshua, and hid them on the rooftop of her house, among the stalks of flax (Joshua 2: 6)
- “Fell among thieves”: Those represent the devil with his hosts of evil angels; or by his seductions, who stand by anticipating the soul that happens to gets out of the walls of Jerusalem, even by thought for a moment, to catch for his account, to attack her by his evil angels, setting for her all kinds of snares to destroy
+ Whoever goes down from Jerusalem to Jericho will fall among the thieves, because he went down by his own free will …… The Savior says: “All who came before Me are thieves and robbers” (John 10:8).
“The wounds” inflicted on man are (the iniquities of the sin).
(The scholar Origen)
+ The captivation of the nature of man was not through a change of his location, but through changing of his behavior; for once he diverted from the heavenly commandments, and went down to the sins of the world, he was confronted by thethieves. ”The thieves” are (the angels of
the night and the darkness), who sometimes change their form to angel of light (2 Corinthians 11: 14); but cannot abide as such (angels of light), but will start to bare us of the spiritual attire of grace which we gained; and then inflict wounds on us; for, if we manage to keep the attire which we gained blameless, we would never feel the strikes of the thieves.
Beware, lest you would be bared of the attire of faith; for that was the old knock out that would have destroyed all mankind, if it was not for the going down of the “Samaritan” to heal the deadly wounds.
(St. Ambrose)
+ He teaches us that life of wickedness in this world separates man from God, draws him down, suffocates him by the heat of shameful evil desires, brings on him anxiety, and the closeness to death.
As humanity fell down gradually to the pit, she was attacked by a gang of demons, who stripped her of the attire of perfection, the way done by a gang of thieves, and did not leave her with any trace of strength, nor a touch of purity, of righteousness, of wisdom, or of anything related to the divine image; and left her between life and death.
That truly shows the depth of this parable, which is only perceived by contemplation. …… While the thieves usually start by inflicting wounds on their victim, before stripping him of his clothes; but then they are in no need to wound him any further; the demons, on the other hand, start first by stripping their victim of his attire of virtues, then would wound him without mercy even to death. For they actually have no desire for his attire, but their only desire is his loss and death; hence our Lord said with wisdom: “They stripped him of his clothing, and wounded him”.
(St. Sverus of Antioch)
- The priest, the Levi, and the Samaritan: If the priest represents the law, and the Levi represents the prophesies; the law and the prophesies could not possibly bandage our hidden wounds, and bring us back to the image according to which God created us; But it was only the “Good Samaritan” who represents the Lord Christ, who came down to us, carried us in His body, blessed our nature in Him, and offered to us every true healing that would renew our
+ The priest (the law) and the Levi (the prophets), both looked at the wounded man, departed and left him between life and death. But the divine care arranged for him to come under the care of Him, who is stronger than the law and the prophets –“the Samaritan” whose name means (the Keeper or the Watchman); for “He who keeps Israel shall neither slumber nor sleep” (Psalm 121: 4).......... To
help that man between life and death, the Samaritan came down that road; but did not go from Jerusalem down to Jericho, like the priest and the Levi, but came down specially to save that victim and to watch over him. When the Jews said to Jesus: “You are a Samaritan, and have a
demon” (John 8: 48), even though the Lord confirmed to them that He has no demon, yet did not deny that He is the Samaritan, namely the (Keeper or the Watchman).
(The scholar Origen)
+ He who was despised by the priest and the Levi, was not despised by the Samaritan........... So do
not despise him on account of his race; for you would admire him, if you know the meaning of his name (The Keeper or the watchman); about whom it is said: “The Lord will maintain the cause of the afflicted, and justice for the poor” (Psalm 140: 12). He who, seeing the man between life and death, whose neighbors would not care for him, approached him, partook of his sufferings, and poured His mercy upon him, to became his true neighbor.
(St. Ambrose)
+ As humanity was cast on the ground between life and death, and within few moments she would have died; she was seen by law-givers; as referred by the priest and the Levi, but because they lacked the strength and activity, they did not care for, nor could set her up …; The apostle Paul says: “It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience” (Hebrew 9: 9); “with the blood of goats and calves, but with His own blood He entered the Most Holy place, once and for all, having obtained eternal redemption” (Hebrew 9: 12); That is why the Lord said:
“Now by a chance a certain priest came down the road; and when he saw him, he passed by on the other side; likewise a Levite, when he arrived at the place, came and looked and
passed by, on the other side” (31, 32).
Both the priest and the Levi, “saw” the man, “looked and passed by”, they may even thought about touching and trying to help him, but feeling that they are unable to heal him because of the seriousness of his wounds, namely his sins; they both retreated back running; which is understood by the phrase: “(They) passed by on the other side”.
Finally He said: “But a certain Samaritan, as he journeyed came where he was, and when he saw him, he had compassion. So he went to him, and bandaged his wounds, pouring on oil and wine, and he set him on his own animal, brought him to an inn, and took care of him” (31 -34).
Here the Lord Christ truly called Himself “A Samaritan”, while talking to a lawyer who boasts in his knowledge of the law; He cared to show him though, that it is not the priest, nor the Levi; not one of those who believe that they walk according the commandments of Moses, and hence have the ability;............ but He Himself is the One who came to consummate the law; who is truly “the
Neighbor”; to whom the commandment, saying: “You shall love your neighbor as yourself” (Mark 12: 31) refers; whom, the Jews reviled, saying: “Do not we say rightly that You are a Samaritan and have a demon?” (John 8: 48); and whom they often accused of breaking the law.
In other words, no one sees in calling the Lord Jesus “a Samaritan”, something inapropriate; even though it may look as something unbefitting of His Holy majesty.
(St. Sverus of Antioch)
+ Pray for me to see Jerusalem again, leaving Babylon behind............ I forgot the warning of the
gospel to me, that whoever goes down from Jerusalem will instantly fall among the thieves, who would wound him and leave him to die. Even though I know that both the priest and the Levi would neglect me; but I know for sure that there is still the good Samaritan, to whom, when the Jews said: “You are a Samaritan, and have a demon” (John 8: 48), He debated against their claim that He has a demon, but not against their calling Him “A Samaritan” .
(St. Jerome)
+ “Samaritan” means (A Keeper or a Watchman); ……. “He who keeps Israel shall neither slumber nor sleep: (Psalm 121: 4); and, “Unless the Lord guards the city, the watchman stays awake in vain” (Psalm 127: 1)… Our Watchman is our Creator.
(St. Augustine)
+ I wish no one, however hard is his fall, would fear perdition; for the Good Samaritan , the
Watchman of the souls; will not “pass by him”, but will have compassion on him and will heal him.
(St. Ambrose)
- “He bandaged his wounds, pouring on oil and wine” (34)
Whenever man collapses under the heavy burden of sin, and his soul is inflicted with deep wounds, he does not need harsh words of rebuke, even though he is responsible for his wounds; but he needs Him who bandages his wounds, namely covers his weaknesses, and does not expose them before the others. He also needs oil to appease the acute pain, and not things that enflame it. As for the wine, it probably refers to chastisement; mixing it with oil means mixing the compassion with chastisement, and mercy with firmness. The wine may also refers to joy: If the soul was broken down by sin, lost her peace; and if the life of man turned into tears; our divine Physician intends to restore to us “the gladness of our salvation” anew.
+ The good Samaritan did not forsake the wounded man between life and death; because he saw in him a faint breath of life, and hoped for healing him.
Seeing someone fallen in sin between life and death; be sure that faith can find in him a breath of life.
Pour on his wounds oil and wine; not wine without oil; to help him endure the pains of purification; set him on your chest; bringhim to the inn, and give the innkeeper two denarii to take care of him;.............................................................................. be his
‘neighbor’.
(St. Ambrose)
+ The divine Physician has several medications by which He grants the healing: He bandages the wounds by His firm commandments; …………He gives warmth when He forgives;....................................................................... He pierces the heartlike
wine, when He proclaims His judgment; …………and He sets him on His own animal………….
Contemplate in how He sets us (in Him); how He carried our sins and suffered for our sake (Isaiah 53: 40)… So did the Shepherd, when He carried the lost sheep on His shoulders (Luke 15: 5).
(St. Ambrose)
+ He also pours wine; namely the Word of teaching that bandages the wounds;......... He actually gave us the
wine of repentance to drink; according to the words of the Psalm: ”You have shown your people hard things; You have made us drink the wine of confusion” (Psalm 60:3); and as, with our serious wounds, we cannot endure the sting of the wine , He mixed it with oil.
He used to eat together with the tax collectors and the sinners, and said to the Pharisees who rebuked, accused, and criticised him for doing this: “I desire mercy and not sacrifice; for I did not come to call the righteous, but sinners to repentance” (Matthew 8: 13).
(St. Sverus of Antioch)
+ We may call the body of Christ, “His animal”; for on it He set the man wounded by the thieves.
(St. Augustine)
+ The soul that fell among the thieves, is carried on the shoulders of Christ.
(St. Jerome)
- “brought him to a inn, and took care of him” (34)
+ The inn is the Church which receives all people, and support anyone; according to the words of the divine (Innkeeper); “Come to Me all you who labor and are heavy laden, and I will give you rest” (Matthew 11: 28).
(The scholar Origen)
+ The inn is the church which receives and accommodates all people. While we no more hear – according to the narrow shadow of the law and the symbolic worship: “An Ammonite or Moabite shall not enter the assembly of the Lord” (Deuteronomy 23: 3); We hear instead: “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mathew 28: 19); and “In every nation, whoever fears Him and make righteousness is accepted by Him” (Acts 10:35).
After he brought him to an inn “he cared for him” (34). Namely, after the Church was formed by the gathering together of the Gentiles who were dying while worshipping a multitudes of gods; Christ Himself came to dwell in her, and to grant her every spiritual grace.
“For you are the temple of the living God, as God has said; I will dwell in them, and walk among them; I will be their God; and they shall be My people” (2 Corinthians 6: 16).
(St. Sverus of Antioch)
+ The inn is where everyone finds comfort after a long travel. The Lord takes us to the inn; for “He raises the poor out of the dust, and lifts the needy out of the ash heap” (Psalm 113: 7).
(St. Ambrose)
Leaving two denarii to the account of the wounded man:
It was befitting of that good Shepherd, having brought us into His Church, being His inn where we would find comfort, As the time came for Him to depart according to the flesh, and ascend to heaven, to prepare a place for us; He did not leave us in need, but left “two denarii” to our account… Now, what are those two denarii?
In our previous interpretations of the books of the Old and the New Testaments, we saw, according to St. Augustine, that the figure 2 refers to ‘love’, being proclaimed through two commandments: the love of God, and the love of man; the two made one …… The Lord Christ, in His Church, left for us the treasure of “the divine love”, by which we love God and men.
According to some fathers, the two denarii, left by the Samaritan to the innkeeper, symbolize (the apostles and the disciples) who work in the Church to the account of the Lord Christ; Or symbolize (the Holy Book with its two Testaments).
+ After bringing the wounded man to the inn, he did not depart right away, but stayed with him a whole day to bandage his wounds; not only by day, but also by night; dedicating to him all his will and possibilities; And on the next day, before he departs, He gave of his own money; namely of his own depths. Two denarii, to the innkeeper; who refers to the angel of the Church, committed tocare The two denarii represent (the
knowledge of The Father and the Son); He gave him the secret of the Father in the Son; and of the Son in the Father.
(The scholar Origen)
+ The two denarii symbolize (the apostles, as well as the ministers and teachers) who came after them, whom He committed to care, specifically for the sick. He gave them to the innkeeper and said to him:
“Take care of him, and whatever more you spend, when I come again, I will repay you” (35).
They may also symbolize (the two testaments of the Holy Book) -- The first given through the law of Moses and the prophets; and the second through the gospels and the teachings of the apostles; both belong to the One God; carry the same image of the Most High King, and print the same royal image in our hearts, and abide them by the holy words; for they are truly uttered by One Spirit.
(St. Sverus of Antioch)
+ The two denarii could probably symbolize (the two covenants), sealed by the eternal seal of the Father; and by their price we are healed from our wounds; for “we are purchased for a high price” (1 Peter 1:19).
The innkeeper may refer to him who said: “I was sent by Christ to preach” (1 Corinthians 1: 17); or to those to whom the Lord Christ said: “Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved, but he who does not believe will be condemned” (Mark 16: 15, 16).
(St. Ambrose) Finally, according to St. Erinaos, the two denarii may refer to the Holy Spirit granted to the Church, to be inscribed on the soul, previously wounded by the thieves, with the writings of the Father and the Son, being the coins and the denarii of God.
- MARTHA, WHO WORKS, AND MARY WHO CONTEMPLATES:
If the Lord Christ, every day, carries the wounded on His shoulders, like the good Samaritan, to bring them into His Church – the heavenly inn – presents to them the Holy Spirit (the two denarii), supports them, and cares for them, until He returns to them on His ultimate second coming; What should those who enter into the Church do?
That is what the episode of the encounter of Martha and Mary with the Lord Christ in the village of Bethany, tells us.
We said that “Bethany” means (the house of obedience) or (the house of labor); It refers therefore, to the Church, where the members are committed to obedience to God, enduring every labor as a fellowship of the passion of the Savior; and where all work: striving like Martha, or sitting to listen to His voice, and to contemplate in His secrets like Mary We wish to confirm here, that even though Martha represents the ministers in the Church, and Mary
those who listen to, and contemplate in the word of God; the Christian bears in his heart both the thought of Marta melded with that ofMary; For there is no true strife outside the life of contemplation; and no true life of
contemplation without strife........... Indeed, every member has his own talent. Some have a strong energy of work,
capable of perpetual activity in the Lord; and some love tranquility and quietness, to live in worship and contemplation. But the former is committed, amid his strife, to have a daily portion of the life of contemplation, that would keep him from perversion in his strife; and it is befitting of the later to practice his love practically by strife, if not by a seen ministry, let it be by prayers for the sake of the Church, as well as for the entire world.
I prefer to leave the talk about the life of ministry and that of contemplation to a separate work; But here, I shall present quotations of the writings of some fathers in this concern.
+ Even though what Martha did by her service to the saints was good; yet what her sister Mary did was better, by sitting at the feet of the Lord, and listening to His words.
(St. Augustine)
+ Martha and Mary were sisters, not only according to the flesh, and also to piety; and both were attached to the Lord, and served Him when He was in the flesh....................................................................... The Lord chose “to take the form of a
bondservant” (Philippians 2: 7); had a body that gets hungry and thirsty; and While He was in the wilderness, he was served by the angels (Matthew 4: 11); otherwise, He condescended to be fed by others. on whom He showed compassion, the way He showed it on the widow who took care of the prophet Elijah, whom God previously sustained through the service of a raven (2 kings 17: 6). Even though He could have continued to sustain him the same way, yet He intended to bless that pious widow through her godly service she gave to His servant.
So , the Lord was received in the house of Martha and Mary as a guest; He who “came to His own and His own did not receive Him; but as many as received Him, to them He gave the right to become children of
God” (John 1: 11, 12); He intended to adopt the ministers to make them His brothers; and to liberate the captives to make them partners in the inheritance. … However, do not be grieved that you were not born in those times, to enjoy seeing the Lord in flesh, and to have the blessing of giving Him hospitality in your houses, for He Himself said: “Inasmuch as you did it to one of the least of these My brethren, you did it for Me” (Matthew 25: 40).
+ Martha was very preoccupied with preparing food for the Lord, while her sister Mary was sitting at the feet of the Lord to listen to His words, according to the psalm saying: “Be still and know that I am God” (Psalm 46: 10). One of them was preoccupied with many things, while the other concentrated her eyes on the
One.
(St. Augustine)
+ Good are the services given to the poor, the saints of God........ But what is better is what Mary chose to do.
For the former works, by necessity, have their own problems; while the later have their sweetness and are practiced with love.
If Martha felt enough satisfaction through practicing her works, she would not be in need of the help of her sister. The diverse and many things done by Martha, even though are good works, yet are all physical, temporary, and mortal. That is Why the Lord said to her: “Mary has chosen that good part” (42). By which He meant to say to her: [Even though you are not a bad woman, yetyour sister is better]................. Why so?
“It will not be taken away from her” (42) For the sweetness of the truth is eternal. It will not only abide with her, but will increase, in this world, as well as in the life to come.
(St. Augustine)
+ Martha cared to feed the Lord; but Mary cared to be fed by the Lord…..
(St. Augustine)
+ In those two women, two kinds of life were presented: the present life, and that to come; a life of grief, and that of beatitude; a temporal life and an eternal life.
Talking about the life of Martha, I am not talking about some evil, or wicked life of denial; but about a kind of life full of suffering and fear, whose peace could be taken away by temptations ……… I say that both lives are good, and even commendable, but one of them is rough, while the other is easy.
In Martha we see an image of the present things; and in Mary, the things to come.
What Martha does, we are doing now; and what Mary does, we hope to do. Let us do the former work well, to gain the later perfect.
(St. Augustine)
+ Like Mary. It is befitting of us to prefer the food of the soul to that of the body.
Let your sisters run here and there, to give the fitting hospitality to Christ; but as for you, leave the burden of the world behind, sit at the feet of the Lord, and say to Him: “When I found the one I love, I held him and would not let him go” (Song 3: 4).
(St. Jerome)
+ The Lord commands us to leave the confusion of our world, and to get attached to the One; to come close to the grace of Him who presents the eternal life.
(St. Clement of Alexandria)
+ The greatest goodness lies, not in the works themselves, however great they are, but in the contemplation in the Lord, who is, in truth, “The One”.
Saying “the good part which will not be taken away from her”, reveals that the part of the other sister could be taken away from her; for the physical services could not endure forever; while Mary’s longing will never be taken away from her.
(Father Moses)
+ The first strove to serve physically; while the second cared for the spiritual work of the Word of God.
Mary has chosen the good part which will not be taken away from her. I wish we too strive to have what the enemy cannot take away from us; to have the attentive ear, rather than the distracted one; for the seed of
the divine Word is prone to be stolen if it falls “by the wayside” (Luke 8: 5, 13).
Let us be like Mary who longed to be filled with wisdom, which is the greatest and most perfect work. It is befitting of us not to let our daily worries keep us from seeking the heavenly knowledge.
The Lord did not rebuke Martha on her good works, but He preferred Mary who chose the good part. …….
Jesus has the treasures of riches, and is generous in giving an abundance of gifts; of which Mary chose the wisdom. So have the apostles done when they did not leave the Word of God to serve tables (Act 6: 2)
“Wisdom” is the main foundation of the whole work; and because St. Steven was filled with wisdom, he was chosen for ministry The body of the Church is one, with diverse members, each is in need of the
others. The eye cannot say to the hand, ‘I have no need for you’, nor again the head to the feet” (1 Corinthians 13: 21); and If there are members that are considered ‘main’, yet the rest have there importance as well. Wisdom is in the head; and work is done by the hands; for: “The wise man’s eyes are in his head” (Ecclesiastes 2:14)... The true prudent is he who has the thoughtof Christ, and whose insight rises up
high; hence the eyes of the prudent are in his head, and those of the ignorant are in the palm of his hand.
(St. Ambrose)