The Preface, addressed to Eusebius of Cremona, was written a.d. 398. Eusebius was at this time starting for Rome, and he was charged to give a copy of this Commentary to Principia, the friend of Marcella, for whom he had been unable through sickness to write on the Song of Songs as he had wished. Jerome begins by distinguishing the Canonical from the Apocryphal Gospels, quoting the words of St. Luke, that many had taken in hand to write the life of Christ. He gives his view of the origin of the Gospels as follows:
The first evangelist is Matthew, the publican, who was surnamed Levi. He published his Gospel in Judæa in the Hebrew language, chiefly for the sake of Jewish believers in Christ, who adhered in vain to the shadow of the law, although the substance of the Gospel had come. The second is Mark, the 5416 amanuensis of the Apostle Peter, and first bishop of the Church of Alexandria. He did not himself see our Lord and Saviour, but he related the matter of his Masters preaching with more regard to minute detail than to historical sequence. The third is Luke, the physician, by birth a native of Antioch, in Syria, whose praise is in the Gospel. He was himself a disciple of the Apostle Paul, and composed his book in Achaia and Bœotia. He thoroughly investigates certain particulars and, as he himself confesses in the preface, describes what he had heard rather than what he had seen. The last is John, the Apostle and Evangelist, whom Jesus loved most, who, reclining on the Lords bosom, drank the purest streams of doctrine, and was the only one thought worthy of the words from the cross, “Behold! thy mother.” When he was in Asia, at the time when the seeds of heresy were springing up (I refer to Cerinthus, Ebion, and the rest who say that Christ has not come in the flesh, whom he in his own epistle calls Antichrists, and whom the Apostle Paul frequently assails), he was urged by almost all the bishops of Asia then living, and by deputations from many Churches, to write more profoundly concerning the divinity of the Saviour, and to break through all obstacles so as to attain to the very Word of God (if I may so speak) with a boldness as successful as it appears audacious. Ecclesiastical history relates that, when he was urged by the brethren to write, he replied that he would do so if a general fast were proclaimed and all would offer up prayer to God; and when the fast was over, the narrative goes on to say, being filled with revelation, he burst into the heaven-sent Preface: “In the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God.”
Jerome then applies the four symbolical figures of Ezekiel to the Gospels: the Man is Matthew, the Lion, Mark, the Calf, Luke, “because he began with Zacharias the priest,” and the Eagle, John. He then describes the works of his predecessors: Origen with his twenty-five volumes, Theophilus of Antioch, Hippolytus the martyr, Theodorus of Heraclea, Apollinaris of Laodicæa, Didymus of Alexandria, and of the Latins, Hilary, Victorinus, and Fortunatianus; from these last, he says, he had gained but little. He continues as follows:
But you urge me to finish the composition in a fortnight, when Easter is now rapidly approaching, and the spring breezes are blowing; you do not consider when the shorthand writers are to take notes, when the sheets are to be written, when corrected, how long it takes to make a really accurate copy; and this is the more surprising, since you p. 496 know that for the last three months I have been so ill that I am now hardly beginning to walk; and I could not adequately perform so great a task in so short a time. Therefore, neglecting the authority of ancient writers, since I have no opportunity of reading or following them, I have confined myself to the brief exposition and translation of the narrative which you particularly requested; and I have sometimes thrown in a few of the flowers of the 5417 spiritual interpretation, while I reserve the perfect work for a future day.
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