ACC ~ Luke 12 v49 - 53

OVERVIEW:

Jesus speaks about his suffering and death as the kindling of eschatological fire and as an eschatological baptism that lead to his coming in judgment. This fire is the fire of the gospel that comes to us by the Holy Spirit in holy baptism (CYRIL OF ALEXANDRIA). This fire illumining the secrets of the hearts of the Emmaus disciples was the Word of God (AMBROSE). This fire is that of the Holy Spirit at Pentecost (CYRIL OF JERUSALEM). Fire that reveals the malice of sin and uncovers acts of charity is part of catechetical lectures before baptism where Christ is put on through his cross and resurrection (BASIL THE GREAT).

Jesus began his ministry with a water baptism in the Jordan, where he placed himself under God’s wrath on behalf of all humanity; Jesus completes his ministry with a bloody baptism on the cross, where the full wrath of God is placed upon him as he atones for the world’s sin. Jesus’ baptism on the cross is set in a series of baptisms in Scripture, the baptism to which all other baptisms point (JOHN OF DAMASCUS). Fire and baptism, therefore, refer to Jesus’ death on the cross and his glorious resurrection (CYRIL OF ALEXANDRIA). Jesus is not telling us that we are not to love our families, but we are not to love them more than we love God. Although the number three against two and two against three adds up to five people, six are listed: father, son, mother, daughter, mother-in-law and daughter-in-law. But taken literally and mystically, the numbers reconcile when one considers that each person is either of the house of God or of the devil (AMBROSE).

12:49-50 | Fire and Baptism

THE FIRE OF THE GOSPEL AND HOLY SPIRIT AT BAPTISM

CYRIL OF ALEXANDRIA: We affirm that the fire that Christ sent out is for humanity’s salvation and profit. May God grant that all our hearts be full of this. The fire is the saving message of the gospel and the power of its commandments. We were cold and dead because of sin and in ignorance of him who by nature is truly God. The gospel ignites all of us on earth to a life of piety and makes us fervent in spirit, according to the expression of blessed Paul. [1] Besides this, we are also made partakers of the Holy Spirit, who is like fire within us. We have been baptized with fire and the Holy Spirit. We have learned the way from what Christ says to us. Listen to his words: “Truly I say to you, that except a man be born of water and spirit, he cannot see the kingdom of God.” [2]

It is the divinely inspired Scripture’s custom to give the name of fire sometimes to the divine and sacred words and to the efficacy and power which is by the Holy Spirit by which we are made fervent in spirit. COMMENTARY ON LUKE, HOMILY 94. [3]

[1] Rom 12:11.

[2] Jn 3:5.

[3] CGSL 377**.

THE FIRE OF SCRIPTURE

AMBROSE: Love is good, having wings of burning fire that flies through the saints’ breasts and hearts and consumes whatever is material and earthly but tests whatever is pure. With its fire, love makes whatever it has touched better. The Lord Jesus sent this fire on earth. Faith shined brightly. Devotion was enkindled. Love was illuminated. Justice was resplendent. With this fire, he inflamed the heart of his apostles, as Cleophas bears witness, saying, “Was not our heart burning within is, while he was explaining the Scriptures?” [1] The wings of fire are the flames of the divine Scripture. ISAAC, OR THE SOUL 8.77. [2]

[1] Lk 24:32.

[2] FC 65:60-61**.

THE FIRE OF THE HOLY SPIRIT AT PENTECOST

CYRIL OF JERUSALEM: Why is it “fire”? It is because the descent of the Holy Spirit was in fiery tongues. Concerning this the Lord says with joy, “I came to cast fire upon the earth, and would that it were already kindled!” CATECHETICAL LECTURES 17.8. [1]

[1] FC 64:101*.

FIRE CATECHIZES

BASIL THE GREAT: He also said, “I came to cast fire upon the earth; and would that it were already kindled!” These flaming words from the lips of our Lord Jesus Christ reveal the malice of sin. He also reveals the excellence of good actions performed for the glory of God and his Christ. … Then we are ready for the baptism of water, which is a type of the cross, death, burial and resurrection from the dead. …

One who is prepared to be baptized in the name of the Holy Spirit is one who has been born anew, who undergoes a change of residence, habits and associates so that, walking by the Spirit, he may be ready to be baptized in the name of the Son and to put on Christ. CONCERNING BAPTISM 1.2. [1]

[1] FC 9:384-85**.

12:51-53 | Peace and Division

JESUS’ BAPTISM IN BLOOD A CLIMAX OF BIBLICAL BAPTISMS

JOHN OF DAMASCUS: A first baptism was by the flood for the cutting away of sin. A second baptism was by the sea and the cloud, [1] because the cloud is a symbol of the Spirit, while the sea is a symbol of the water. A third baptism is that of the law, because every unclean person washed himself with water and also washed his garments and then entered the camp. [2] A fourth is that of John, which was an introductory baptism leading those thus baptized into repentance so that they might believe in Christ. “I indeed,” he says, “baptize you in water, but he that will come after me, he will baptize you in the Holy Spirit and fire.” [3] John purified with water in advance to prepare for the Spirit. A fifth baptism is the Lord’s baptism with which he was baptized. He was not baptized because he needed purification. He was baptized so that by making my purification his own, he might “crush the heads of the dragons in the waters,” [4] wash away the sin and bury all of the old Adam in the water, sanctify the baptizer, fulfill the law, reveal the mystery of the Trinity and become for us a model and example for the reception of baptism. We also are baptized with the perfect baptism of the Lord, which is by water and the Spirit. It is said that Christ baptizes in fire because he poured out the grace of the Spirit on the holy apostles in the form of tongues of fire. The Lord says, “John indeed baptized with water, but you will be baptized with the Holy Spirit and fire, not many days from now.” [5] It may also be that he is said to baptize with fire because of the chastising baptism of the fire to come. A sixth baptism is that which is by repentance and tears, which is truly painful. A seventh baptism is that which is by blood and martyrdom. Christ was also baptized with this for our sake. This baptism is exceedingly sublime and blessed because second stains do not pollute it. An eighth baptism, which is the last, is not saving. While being destructive of evil, since evil and sin no longer hold power, it chastises endlessly. ORTHODOX FAITH 4.9. [6]

[1] 1 Cor 10:2.

[2] Lev 14:8.

[3] Mt 3:11.

[4] Ps 74:13 (73:13 LXX).

[5] Acts 1:5.

[6] FC 37:346-47**.

FIRE AND BAPTISM REFER TO JESUS’ DEATH AND RESURRECTION

CYRIL OF ALEXANDRIA: He teaches us this by saying, “I have a baptism to be baptized with; and how I am constrained until it is accomplished!” By his baptism, he means his death in the flesh. By being constrained because of it, he means that he was saddened and troubled until it was accomplished. What was to happen when it was accomplished? The saving message of the gospel would not be proclaimed only in Judea. Comparing it with fire, he said, “I have come to send fire upon earth—but that now it should be published even to the whole world.” Before the precious cross and his resurrection from the dead, his commandments and the glory of his divine miracles were spoken of in Judea only. COMMENTARY ON LUKE, HOMILY 94. [1]

[1] CGSL 379**.

PARENTS ARE NOT TO BE LOVED MORE THAN GOD

AMBROSE: Spiritual understanding is at work in every passage of the Gospels. In the present case, fearing that the rigidity of a simple explanation may offend someone, the sequence of the sense is to be qualified by spiritual depth. … We will believe that the Lord took care to advise reverence for the Godhead at the same time as the grace of piety. He said, “You will love the Lord your God, and you will love your neighbor.” [1] Is the present so changed as to erase the names of close kin and set affections at variance? Are we to believe that he has commanded discord within families? How is he our peace, who has made both one? [2] How does he himself say, “My peace I give to you, my peace I leave with you,” [3] if he has come to separate fathers from sons and sons from fathers by the division of households? How is he cursed who dishonors his father [4] and devout who forsakes him? If we observe that the first is because of religion and the second through piety, we shall think this question is simple. It is necessary that we should esteem the human less than the divine. If honor is to be paid to parents, how much more to your parents’ Creator, to whom you owe gratitude for your parents! If they by no means recognize their Father, how do you recognize them? He does not say children should reject a father but that God is to be set before all. Then you have in another book, “He that loves father or mother more than me is not worthy of me.” [5] You are not forbidden to love your parents, but you are forbidden to prefer them to God. Natural children are true blessings from the Lord, and no one must love the blessing that he has received more than God by whom the blessing, once received, is preserved. EXPOSITION OF THE GOSPEL OF LUKE 7.134-36. [6]

[1] Lk 10:27.

[2] Eph 2:14.

[3] Jn 14:27.

[4] Deut 27:16.

[5] Mt 10:37.

[6] EHG 286-87**.

A MYSTICAL MEANING:

EACH IS THE HOUSE OF GOD OR THE DEVIL

AMBROSE: Even according to the letter, a religious explanation is not lacking for those with a devout understanding. We think a deeper meaning should also be explained. He added, “There will be from now on five in one house divided, three against two, and two against three.” Who are these five, when the exposition given seems to be of six persons, father and son, mother and daughter, mother-in-law and daughter-in-law? The same woman can be understood as both mother and mother-in-law, because she who is the mother of the son is the mother-in-law of his wife. According to the letter, the reason for the number is not absurd. It is evident that bonds of nature do not bind faith, because children are obedient in faith because of the duty of piety.

It also seems suitable to explain this meaning with a mystical interpretation. One man is one house, because each is the house of either God or the devil. A spiritual man is a spiritual house, as we have in the epistle of Peter, “Be also as living stories built up, a spiritual house, a holy priesthood.” [1] In this house, two are divided against three and three against two. EXPOSITION OF THE GOSPEL OF LUKE 7.136-38. [2]

[1] 1 Pet 2:5.

[2] EHG 287-88**.